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Tiresias: The Ancient Mediterranean Religions Source Database



9231
Philo Of Alexandria, On Planting, 40
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Intertexts (texts cited often on the same page as the searched text):

15 results
1. Hebrew Bible, Exodus, 15.25 (9th cent. BCE - 3rd cent. BCE)

15.25. וַיִּצְעַק אֶל־יְהוָה וַיּוֹרֵהוּ יְהוָה עֵץ וַיַּשְׁלֵךְ אֶל־הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ׃ 15.25. And he cried unto the LORD; and the LORD showed him a tree, and he cast it into the waters, and the waters were made sweet. There He made for them a statute and an ordice, and there He proved them;"
2. Hebrew Bible, Genesis, 2.9 (9th cent. BCE - 3rd cent. BCE)

2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil."
3. Theocritus, Idylls, 17 (4th cent. BCE - 3rd cent. BCE)

4. Philo of Alexandria, On The Cherubim, 1 (1st cent. BCE - 1st cent. CE)

1. And God cast out Adam, and placed him opposite the paradise of happiness; and he placed there On the Cherubim and a flaming sword, which turned every way, to keep the way of the tree of Life. In this place Moses uses the expression, "He cast out," but previously he said, "He sent out," not using the various expressions at random, but being well aware with reference to what parts he was employing them with propriety and felicity. 1. I have in my former treatises set forth the lives of Moses and the other wise men down to his time, whom the sacred scriptures point out as the founders and leaders of our nation, and as its unwritten laws; I will now, as seems pointed out by the natural order of my subject, proceed to describe accurately the character of those laws which are recorded in writing, not omitting any allegorical meaning which may perchance be concealed beneath the plain language, from that natural love of more recondite and laborious knowledge which is accustomed to seek for what is obscure before, and in preference to, what is evident.
5. Philo of Alexandria, On Drunkenness, 44 (1st cent. BCE - 1st cent. CE)

44. for as the sun, when he has arisen, hides the stars, pouring forth his own light altogether over our sight, so also when the beams of the light-giving God, unmingled as they are, and entirely pure, and visible at the greatest distance, shone upon the eye of the soul, being comprehensible only by the intellect, then the eye of the soul can see nothing else; for the knowledge of the living God having beamed upon it, out-dazzles everything else, so that even those things which are most brilliant by their own intrinsic light appear to be dark in comparison.
6. Philo of Alexandria, On The Migration of Abraham, 35-37, 34 (1st cent. BCE - 1st cent. CE)

34. I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up;
7. Philo of Alexandria, On The Creation of The World, 156 (1st cent. BCE - 1st cent. CE)

156. It is said that the old poisonous and earthborn reptile, the serpent, uttered the voice of a man. And he on one occasion coming to the wife of the first created man, reproached her with her slowness and her excessive prudence, because she delayed and hesitated to gather the fruit which was completely beautiful to look at, and exceedingly sweet to enjoy, and was, moreover, most useful as being a means by which men might be able to distinguish between good an evil. And she, without any inquiry, prompted by an unstable and rash mind, acquiesced in his advice, and ate of the fruit, and gave a portion of it to her husband. And this conduct suddenly changed both of them from innocence and simplicity of character to all kinds of wickedness; at which the Father of all was indigt. For their actions deserved his anger, inasmuch as they, passing by the tree of eternal life, the tree which might have endowed them with perfection of virtue, and by means of which they might have enjoyed a long and happy life, preferred a brief and mortal (I will not call it life, but) time full of unhappiness; and, accordingly, he appointed them such punishment as was befitting. LVI.
8. Philo of Alexandria, On Planting, 37-39, 43-44, 46, 36 (1st cent. BCE - 1st cent. CE)

9. Philo of Alexandria, On The Posterity of Cain, 58, 57 (1st cent. BCE - 1st cent. CE)

57. But On is said to be a hill, and it means, symbolically, the mind; for all reasonings are stored up in the mind: and the lawgiver himself is a witness of this, calling On, Heliopolis, the city of the sun. For as the sun, when he rises, shows visibly the things which have been hidden by night, so also the mind, sending forth its own proper light, causes all bodies and all things to be seen visibly at a distance.
10. Philo of Alexandria, On Dreams, 1.72, 2.70 (1st cent. BCE - 1st cent. CE)

1.72. And he subsequently alleges a reason why he "met the place;" for, says he, "the sun was Set." Not meaning the sun which appears to us, but the most brilliant and radiant light of the invisible and Almighty God. When this light shines upon the mind, the inferior beams of words (that is of angels) set. And much more are all the places perceptible by the external senses overshadowed; but when he departs in a different direction, then they all rise and shine. 2.70. Dost thou not see that the earthly mass, Adam, when it lays its hands upon the two trees, dies, because it has preferred the number two to the unit, and because it has admired the creature in preference to the Creator? But do thou go forth beyond the reach of the smoke and the tempest, and flee from the ridiculous pursuits of mortal life as a fearful whirlpool, and do not, as the proverb has it, touch them even with the tip of thy finger.
11. Philo of Alexandria, On The Virtues, 164 (1st cent. BCE - 1st cent. CE)

164. For as when the sun arises, the darkness disappears and all places are filled with light, so in the same manner when God, that sun appreciable only by the intellect, arises and illuminates the soul, the whole darkness of vices and passions is dissipated, and the pure and lovely appearance of bright and radiant virtue is displayed to the world. XXXI.
12. Philo of Alexandria, On The Life of Moses, 2.41-2.44, 2.271 (1st cent. BCE - 1st cent. CE)

2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. 2.271. at which Moses as very indigt, first of all, at all the people having thus suddenly become blind, which but a short time before had been the most sharp-sighted of all nations; and secondly, at a vain invention of fable being able to extinguish such exceeding brilliancy of truth, which even the sun in its eclipse or the whole company of the stars could never darken; for it is comprehended by its own light, appreciable by the intellect and incorporeal, in comparison of which the light, which is perceptible by the external senses, is like night if compared to day.
13. Philo of Alexandria, Allegorical Interpretation, 1.46, 1.56-1.59, 1.61, 2.30, 3.171 (1st cent. BCE - 1st cent. CE)

1.46. Moreover, the plantation of this paradise is represented in the east; for right reason never sets, and is never extinguished, but it is its nature to be always rising. And as I imagine, the rising sun fills the darkness of the air with light, so also does virtue when it has arisen in the soul, irradiate its mist and dissipate the dense darkness. 1.56. And God caused to rise out of the earth every tree which is pleasant to the sight and good for food, and the tree of life he raised in the middle of the Paradise, and also the tree of the knowledge of good and evil." He here gives a sketch of the trees of virtue which he plants in the soul. And these are the particular virtues, and the energies in accordance with them, and the good and successful actions, and the things which by the philosophers are called fitting; 1.57. these are the plants of the Paradise. Nevertheless, he describes the characteristics of these same trees, showing that that which is desirable to be beheld is likewise most excellent to be enjoyed. For of the arts some are theoretical and not practical, such as geometry and astronomy. Some, again, are practical and not theoretical, such as the art of the architect, of the smith, and all those which are called mechanical arts. But virtue is both theoretical and practical; for it takes in theory, since the road which leads to it is philosophy in three of its parts--the reasoning, and the moral, and the physical part. It also includes action; for virtue is art conversant about the whole of life; and in life all actions are exhibited. 1.58. Still, although it takes in both theory and practice, nevertheless it is most excellent in each particular. For the theory of virtue is thoroughly excellent, and its practice and observation is a worthy object to contend for. On which account Moses says that the tree was pleasant to the sight, which is a symbol of theoretical excellence; and likewise good for food, which is a token of useful and practical good. XVIII. 1.59. But the tree of life is that most general virtue which some people call goodness; from which the particular virtues are derived, and of which they are composed. And it is on this account that it is placed in the centre of the Paradise; having the most comprehensive place of all, in order that, like a king, it may be guarded by the trees on each side of it. But some say that it is the heart that is meant by the tree of life; since that is the cause of life, and since that has its position in the middle of the body, as being, according to them, the domit part of the body. But these men ought to be made aware that they are expounding a doctrine which has more reference to medical than to natural science. But we, as has been said before, affirm that by the tree of life is meant the most general virtue. 1.61. What then must we say? That this tree is both in the Paradise and also out of it. As to its essence, indeed, in it; but as to its power, out of it. How so? The domit portion of us is capable of receiving everything, and resembles wax, which is capable of receiving every impression, whether good or bad. In reference to which fact, that supplanter Jacob makes a confession where he says, "all these things were made for Me." For the unspeakable formations and impression of all the things in the universe, are all borne forward into, and comprehended by the soul, which is only one. When, therefore that receives the impression of perfect virtue, it has become the tree of life; but when it has received the impression of vice, it has then become the tree of the knowledge of good and evil, and vice and all evil have been banished from the divine company. Therefore the domit power which has received it is in the Paradise according to its essence; for there is in it that characteristic of virtue, which is akin to the Paradise. But again, according to its power it is not in it, because the form of virtue is inconsistent with the divine operations;
14. Philo of Alexandria, Questions On Genesis, 1.8-1.11, 1.54-1.57 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, Plant., 40 (1st cent. BCE - 1st cent. CE)

40. And the statement that "the Paradise was in the east," is a proof of what has been here said. For folly is a thing of darkness and setting, and which brings on the night; but wisdom is a most brilliant thing, radiant all around, and in the truest sense of the word, rising. And, as the sun, when it arises, fills the whole circle of the heaven with its light, so in the same manner, when the beams of virtue shine forth, they made the whole place occupied by the mind full of pure light.


Subjects of this text:

subject book bibliographic info
adam Estes, The Tree of Life (2020) 245
alexandria, pharos, island of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
alexandria, pharos, lighthouse Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
alexandria, philos perspective on Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
appian of alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
aristeas, letter of Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
arrogance Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 348
athenaeus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
echo, as happiness and virtue Estes, The Tree of Life (2020) 244
gentiles, non-jews (christians, muslims) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
goodness Estes, The Tree of Life (2020) 245
greek, language Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
humanity Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 348
insolence Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 348
joy Estes, The Tree of Life (2020) 244
light Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 348
memory, cultural Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
moses, in philos life of moses Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
passions Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 348
philo Estes, The Tree of Life (2020) 236, 244, 245
philo of alexandria Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
philos perspective Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
plutarch Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
ptolemy ii philadelphus, in philos life of moses Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
ptolemy ii philadelphus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
septuagint (lxx) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
sun, the Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 348
theocritus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
torah (pentateuch) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
tree, of knowledge of good and evil Estes, The Tree of Life (2020) 245
virtue Estes, The Tree of Life (2020) 244
vision Estes, The Tree of Life (2020) 245
wealth' Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 348