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Tiresias: The Ancient Mediterranean Religions Source Database



9241
Philo Of Alexandria, On The Contemplative Life, 36-37


nanAnd they, looking upon the seventh day as one of perfect holiness and a most complete festival, have thought it worthy of a most especial honour, and on it, after taking due care of their soul, they tend their bodies also, giving them, just as they do to their cattle, a complete rest from their continual labours;


nanand they eat nothing of a costly character, but plain bread and a seasoning of salt, which the more luxurious of them to further season with hyssop; and their drink is water from the spring; for they oppose those feelings which nature has made mistresses of the human race, namely, hunger and thirst, giving them nothing to flatter or humour them, but only such useful things as it is not possible to exist without. On this account they eat only so far as not to be hungry, and they drink just enough to escape from thirst, avoiding all satiety, as an enemy of and a plotter against both soul and body.


Intertexts (texts cited often on the same page as the searched text):

24 results
1. Septuagint, Tobit, 12.8 (10th cent. BCE - 2nd cent. BCE)

12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold.
2. Hebrew Bible, Exodus, 34.28 (9th cent. BCE - 3rd cent. BCE)

34.28. וַיְהִי־שָׁם עִם־יְהוָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִים׃ 34.28. And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covet, the ten words."
3. Septuagint, Tobit, 12.8 (4th cent. BCE - 2nd cent. BCE)

12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold.
4. Anon., Jubilees, 50.9-50.10 (2nd cent. BCE - 2nd cent. BCE)

50.9. In it ye shall do no manner of work, ye and your sons, and your men-servants and your maid-servants, and all your cattle and the sojourner also who is with you. brAnd the man that doeth any work on it shall die: 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die.
5. Hebrew Bible, Daniel, 10 (2nd cent. BCE - 2nd cent. BCE)

6. Septuagint, Judith, 12.9 (2nd cent. BCE - 0th cent. CE)

12.9. So she returned clean and stayed in the tent until she ate her food toward evening.
7. Diodorus Siculus, Historical Library, 5.19.5 (1st cent. BCE - 1st cent. BCE)

5.19.5.  And, speaking generally, the climate of the island is so altogether mild that it produces in abundance the fruits of the trees and the other seasonal fruits for the larger part of the year, so that it would appear that the island, because of its exceptional felicity, were a dwelling-place of a race of gods and not of men.
8. Philo of Alexandria, On The Life of Abraham, 53, 52 (1st cent. BCE - 1st cent. CE)

52. This then is what appears to be said of these holy men; and it is indicative of a nature more remote from our knowledge than, and much superior to, that which exists in the objects of outward sense; for the sacred word appears thoroughly to investigate and to describe the different dispositions of the soul, being all of them good, the one aiming at what is good by means of instruction, the second by nature, the last by practice; for the first, who is named Abraham, is a symbol of that virtue which is derived from instruction; the intermediate Isaac is an emblem of natural virtue; the third, Jacob, of that virtue which is devoted to and derived from practice.
9. Philo of Alexandria, On Giants, 10 (1st cent. BCE - 1st cent. CE)

10. Since what shall we say? Must we not say that these animals which are terrestrial or aquatic live in air and spirit? What? Are not pestilential afflictions accustomed to exist when the air is tainted or corrupted, as if that were the cause of all such assuming vitality? Again, when the air is free from all taint and innocent, such as it is especially wont to be when the north wind prevails, does not the imbibing of a purer air tend to a more vigorous and more lasting duration of life?
10. Philo of Alexandria, On The Creation of The World, 101-128, 89, 98-100 (1st cent. BCE - 1st cent. CE)

100. But seven alone, as I said before, neither produces nor is produced, on which account other philosophers liken this number to Victory, who had no mother, and to the virgin goddess, whom the fable asserts to have sprung from the head of Jupiter: and the Pythagoreans compare it to the Ruler of all things. For that which neither produces, nor is produced, remains immovable. For generation consists in motion, since that which is generated, cannot be so without motion, both to cause production, and to be produced. And the only thing which neither moves nor is moved, is the Elder, Ruler, and Lord of the universe, of whom the number seven may reasonably be called a likeness. And Philolaus gives his testimony to this doctrine of mine in the following Words:ù"for God," says he "is the ruler and Lord of all things, being one, eternal, lasting, immovable, himself like to himself, and different from all other beings." XXXIV.
11. Philo of Alexandria, On Curses, 43-44, 30 (1st cent. BCE - 1st cent. CE)

30. But when he comes to that which is the peculiar attribute of the creature, he says, with the most perfect correctness, "I will go down with you;" for change of place is adapted to you: so that no one shall go down with me, for in me there is no changing; but whatever is consistent with me, that is to say, with rest, shall stand. And with those who go down in such a manner as to change their place (for change of place is akin to and closely connected with them), I will go down also, not indeed changing my situation as to its actual place, inasmuch as I fill every place with myself.
12. Philo of Alexandria, On The Contemplative Life, 21-29, 3, 30-35, 37-90, 2 (1st cent. BCE - 1st cent. CE)

2. but the deliberate intention of the philosopher is at once displayed from the appellation given to them; for with strict regard to etymology, they are called therapeutae and therapeutrides, either because they process an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God, who is superior to the good, and more simple than the one, and more ancient than the unit;
13. Philo of Alexandria, On The Life of Moses, 2.21-2.22 (1st cent. BCE - 1st cent. CE)

2.21. For what man is there who does not honour that sacred seventh day, granting in consequence a relief and relaxation from labour, for himself and for all those who are near to him, and that not to free men only, but also to slaves, and even to beasts of burden; 2.22. for the holiday extends even to every description of animal, and to every beast whatever which performs service to man, like slaves obeying their natural master, and it affects even every species of plant and tree; for there is no shoot, and no branch, and no leaf even which it is allowed to cut or to pluck on that day, nor any fruit which it is lawful to gather; but everything is at liberty and in safety on that day, and enjoys, as it were, perfect freedom, no one ever touching them, in obedience to a universal proclamation.
14. Philo of Alexandria, Hypothetica, 7.12-7.13 (1st cent. BCE - 1st cent. CE)

7.12. What then did he do on this sabbath day? he commanded all the people to assemble together in the same place, and sitting down with one another, to listen to the laws with order and reverence, in order that no one should be ignorant of anything that is contained in them; 7.13. and, in fact, they do constantly assemble together, and they do sit down one with another, the multitude in general in silence, except when it is customary to say any words of good omen, by way of assent to what is being read. And then some priest who is present, or some one of the elders, reads the sacred laws to them, and interprets each of them separately till eventide; and then when separate they depart, having gained some skill in the sacred laws, and having made great advancers towards piety.
15. Philo of Alexandria, Against Flaccus, 43 (1st cent. BCE - 1st cent. CE)

43. what then did the governor of the country do? Knowing that the city had two classes of inhabitants, our own nation and the people of the country, and that the whole of Egypt was inhabited in the same manner, and that Jews who inhabited Alexandria and the rest of the country from the Catabathmos on the side of Libya to the boundaries of Ethiopia were not less than a million of men; and that the attempts which were being made were directed against the whole nation, and that it was a most mischievous thing to distress the ancient hereditary customs of the land; he, disregarding all these considerations, permitted the mob to proceed with the erection of the statues, though he might have given them a vast number of admonitory precepts instead of any such permission, either commanding them as their governor, or advising them as their friend. VII.
16. Philo of Alexandria, Allegorical Interpretation, 1.13-1.14, 3.100-3.102 (1st cent. BCE - 1st cent. CE)

1.13. Again, the secretions are seven--tears, mucus from the nose, saliva, the generative fluid, the two excremental discharges, and the sweat that proceeds from every part of the body. Moreover, in diseases the seventh day is the most critical period--and in women the catamenial purifications extend to the seventh day. V. 1.14. And the power of this number has extended also to the most useful of the arts--namely, to grammar. At all events, in grammar, the most excellent of the elements, and those which have the most powers, are the seven vowels. And likewise in music, the lyre with seven strings is nearly the best of all instruments; because the euharmonic principle which is the most dignifiedof all the principles of melody, is especially perceived in connection with it. Again, it happens that the tones of the voice are seven--the acute, the grave, the contracted, the aspirate, the lene, the long and the short sound.
17. Philo of Alexandria, That The Worse Attacks The Better, 139 (1st cent. BCE - 1st cent. CE)

139. On which account Moses, after he had previously mentioned with respect to Enos that "he hoped to call upon the name of the Lord his God," adds in express words, "This is the book of the generation of Men;" speaking with perfect correctness: for it is written in the book of God that man is the only creature with a good hope. So that arguing by contraries, he who has no good hope is not a man. The definition, therefore, of our concrete being is that it is a living rational mortal being; but the definition of man, according to Moses, is a disposition of the soul hoping in the truly living God.
18. Strabo, Geography, 17.1.7, 17.1.10 (1st cent. BCE - 1st cent. BCE)

17.1.7. The advantages of the city are of various kinds. The site is washed by two seas; on the north, by what is called the Egyptian Sea, and on the south, by the sea of the lake Mareia, which is also called Mareotis. This lake is filled by many canals from the Nile, both by those above and those at the sides, through which a greater quantity of merchandise is imported than by those communicating with the sea. Hence the harbour on the lake is richer than the maritime harbour. The exports by sea from Alexandreia exceed the imports. This any person may ascertain, either at Alexandreia or Dicaearchia, by watching the arrival and departure of the merchant vessels, and observing how much heavier or lighter their cargoes are when they depart or when they return.In addition to the wealth derived from merchandise landed at the harbours on each side, on the sea and on the lake, its fine air is worthy of remark: this results from the city being on two sides surrounded by water, and from the favourable effects of the rise of the Nile. For other cities, situated near lakes, have, during the heats of summer, a heavy and suffocating atmosphere, and lakes at their margins become swampy by the evaporation occasioned by the sun's heat. When a large quantity of moisture is exhaled from swamps, a noxious vapour rises, and is the cause of pestilential disorders. But at Alexandreia, at the beginning of summer, the Nile, being full, fills the lake also, and leaves no marshy matter which is likely to occasion maligt exhalations. At the same period, the Etesian winds blow from the north, over a large expanse of sea, and the Alexandrines in consequence pass their summer very pleasantly. 17.1.10. Next after the Heptastadium is the harbour of Eunostus, and above this the artificial harbour, called Cibotus (or the Ark), which also has docks. At the bottom of this harbour is a navigable canal, extending to the lake Mareotis. Beyond the canal there still remains a small part of the city. Then follows the suburb Necropolis, in which are numerous gardens, burial-places, and buildings for carrying on the process of embalming the dead.On this side the canal is the Sarapium and other ancient sacred places, which are now abandoned on account of the erection of the temples at Nicopolis; for [there are situated] an amphitheatre and a stadium, and there are celebrated quinquennial games; but the ancient rites and customs are neglected.In short, the city of Alexandreia abounds with public and sacred buildings. The most beautiful of the former is the Gymnasium, with porticos exceeding a stadium in extent. In the middle of it are the court of justice and groves. Here also is a Paneium, an artificial mound of the shape of a fir-cone, resembling a pile of rock, to the top of which there is an ascent by a spiral path. From the summit may be seen the whole city lying all around and beneath it.The wide street extends in length along the Gymnasium from the Necropolis to the Canobic gate. Next is the Hippodromos (or race-course), as it is called, and other buildings near it, and reaching to the Canobic canal. After passing through the Hippodromos is the Nicopolis, which contains buildings fronting the sea not less numerous than a city. It is 30 stadia distant from Alexandreia. Augustus Caesar distinguished this place, because it was here that he defeated Antony and his party of adherents. He took the city at the first onset, and compelled Antony to put himself to death, but Cleopatra to surrender herself alive. A short time afterwards, however, she also put an end to her life secretly, in prison, by the bite of an asp, or (for there are two accounts) by the application of a poisonous ointment. Thus the empire of the Lagidae, which had subsisted many years, was dissolved.
19. Josephus Flavius, Jewish War, 7.420-7.436 (1st cent. CE - 1st cent. CE)

7.421. who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion 7.422. and was in Egypt, which was built and had its denomination from the occasion following: 7.423. Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424. and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425. for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426. 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427. where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.431. Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. 7.433. 4. And now Lupus, the governor of Alexandria, upon the receipt of Caesar’s letter, came to the temple, and carried out of it some of the donations dedicated thereto, and shut up the temple itself. 7.434. And as Lupus died a little afterward, Paulinus succeeded him. This man left none of those donations there, and threatened the priests severely if they did not bring them all out; nor did he permit any who were desirous of worshipping God there so much as to come near the whole sacred place; 7.435. but when he had shut up the gates, he made it entirely inaccessible, insomuch that there remained no longer the least footsteps of any Divine worship that had been in that place. 7.436. Now the duration of the time from the building of this temple till it was shut up again was three hundred and forty-three years.
20. New Testament, Acts, 6.2 (1st cent. CE - 2nd cent. CE)

6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables.
21. New Testament, John, 12.2, 12.12-12.16, 12.18 (1st cent. CE - 1st cent. CE)

12.2. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel! 12.14. Jesus, having found a young donkey, sat on it. As it is written 12.15. Don't be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey's colt. 12.16. His disciples didn't understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. 12.18. For this cause also the multitude went and met him, because they heard that he had done this sign.
22. New Testament, Luke, 2.36-2.37, 10.4, 17.8, 22.26-22.27 (1st cent. CE - 1st cent. CE)

2.36. There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity 2.37. and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 17.8. and will not rather tell him, 'Prepare my supper, clothe yourself properly, and serve me, while I eat and drink. Afterward you shall eat and drink?' 22.26. But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. 22.27. For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves.
23. New Testament, Mark, 1.21, 1.31 (1st cent. CE - 1st cent. CE)

1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them.
24. Porphyry, On Abstinence, 4 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
agathon Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 348
alexandria Gera, Judith (2014) 265; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 172
anna Gera, Judith (2014) 265
apollo Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 191
athena Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 267, 270
augustus (octavian) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326
chaeremon the stoic, on the egyptian priests Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 11, 204, 209, 282
chaeremon the stoic Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 11
changing, simple Gera, Judith (2014) 265
christianity Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 275
drinking' Alikin, The Earliest History of the Christian Gathering (2009) 47
edfu (= apollinopolis magna) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326
elijah, prophet Gera, Judith (2014) 265
faith Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
fasting Gera, Judith (2014) 265
festivals Gera, Judith (2014) 265
forty days / years Gera, Judith (2014) 265
godlikeness Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
joseph Gera, Judith (2014) 265
judith, piety and asceticism Gera, Judith (2014) 265
judith, property and inheritance Gera, Judith (2014) 265
judith, widow Gera, Judith (2014) 265
knowledge Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
leontopolis Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326
meals, festive Alikin, The Earliest History of the Christian Gathering (2009) 47
meals, jewish Alikin, The Earliest History of the Christian Gathering (2009) 47
miriam bat alei bezalim Gera, Judith (2014) 265
moses Gera, Judith (2014) 265
mystery cult Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
names (as ethnic-religious markers) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326
new moon Gera, Judith (2014) 265
observance Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
onias iv, land of onias Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326
onias iv, temple of onias (leontopolis) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326
ostraca arabic, greek Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326
papyri, as evidence for jews in egypt Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326
papyri, greek Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326
philo of alexandria Gera, Judith (2014) 265; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
pleasure Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
potiphars wife Gera, Judith (2014) 265
practices Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
rabbis, on fasting Gera, Judith (2014) 265
religion Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
revelation Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
rites/rituals Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
sabbath Alikin, The Earliest History of the Christian Gathering (2009) 47; Gera, Judith (2014) 265
soul Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
sunday Alikin, The Earliest History of the Christian Gathering (2009) 47
symbol Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103
therapeutae Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326
therapeutae and therapeutrides Gera, Judith (2014) 265
wisdom Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 103