Tiresias: The Ancient Mediterranean Religions Source Database

9222

Philo Of Alexandria, On The Decalogue, 11-17
nan and this is impossible to be effected unless the man dwells apart; and even then it cannot be done in a moment, but only at a much later period, when the impressions of ancient transgressions, originally deeply imprinted, have become by little and little fainter, and gradually become more and more dim, and at last totally effaced;
nan in this manner those who are skilful in the art of medicine, save their patients; for they do not think it advisable to give food before they have removed the causes of their diseases; for while the diseases remain, food is useless, being the pernicious materials of their sufferings. III.
nan Very naturally therefore, having led his people from the injurious associations prevailing in the cities, into the desert, that he might purify their souls from their offences he begun to bring them food for their minds; and what could this food be but divine laws and reasonings?
nan The third cause is this; as men who set out on a long voyage do not when they have embarked on board ship, and started from the harbour, then begin for the first time to prepare their masts, and cables, and rudders, but, while still remaining on the land, they make ready everything which can conduce to the success of their voyage; so in the same manner Moses did not think it fit that his people, after they had received their inheritances, and settled as inhabitants of their cities, should then seek laws in accordance with which they were to regulate their cities, but that, having previously prepared laws and constitutions, and being trained in those regulations, by which nations can be governed with safety, they should then be settled in their cities, being prepared at once to use the just regulations which were already prepared for them, in unanimity and a complete participation in and proper distribution of those things which were fitting for each person. IV.
nan And some persons say that there is also a fourth cause which is not inconsistent with, but as near as possible to the truth; for that, as it was necessary that a conviction should be implanted in the minds of men that these laws were not the inventions of men, but the most indubitable oracles of God, he on that account, led the people as far as possible from the cities into the deep wilderness, which was barren not only of all fruits that admitted of cultivation
nan but even of wholesome water, in order that, when after having found themselves in want of necessary food, and expecting to be destroyed by hunger and thirst, they should on a sudden find themselves amid abundance of all necessary things, spontaneously springing up around them; the heaven itself raining down upon them food called manna, and as a seasoning delicacy to that meat an abundance of quails from the air; and the bitter water being sweetened so as to become drinkable, and the precipitous rock pouring forth springs of sweet water; then they might no longer look back upon the Nile with wonder, nor be in doubt as to whether those laws were the laws of God, having received a most manifest proof of the fact from the supplies by which they now found their scarcity relieved beyond all their previous expectations;
nan for they would see that he, who had given them a sufficiency of the means of life was now also giving them a means which should contribute to their living well; accordingly, to live at all required meat and drink which they found, though they had never prepared them; and towards living well, and in accordance with nature and decorum, they required laws and enactments, by which they were likely to be improved in their minds. V.

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

12 results
1. Hebrew Bible, Genesis, 12.2-12.3, 12.5-12.9 (9th cent. BCE - 3rd cent. BCE) 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.6. וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 12.8. וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃ 12.9. וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה׃ 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 12.5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came." 12.6. And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land." 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 12.8. And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD." 12.9. And Abram journeyed, going on still toward the South."
2. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) 539e. twice as many years as were allotted to that?” “Do you mean six or four?” he said. Well, I said, “set it down as five. For after that you will have to send them down into the cave again, and compel them to hold commands in war and the other offices suitable to youth, so that they may not fall short of the other type in experience either. And in these offices, too, they are to be tested to see whether they will remain steadfast under diverse solicitation
3. Dead Sea Scrolls, Community Rule, 8.12-8.14 (2nd cent. BCE - 1st cent. CE)
4. Philo of Alexandria, On The Preliminary Studies, 132 (1st cent. BCE - missingth cent. CE) 132. This is Moses, the purest mind, the child that is really goodly; the child that received at the same time all legislative and prophetic skill by the means of inspired and heaven-bestowed wisdom; who, being by birth a member of the tribe of Levi, and being flourishing both in the things relating to his mother and in those affecting his father, clings to the truth;
5. Philo of Alexandria, On The Decalogue, 12-18, 2, 20, 3-10 (1st cent. BCE - missingth cent. CE)
6. Philo of Alexandria, On Drunkenness, 150 (1st cent. BCE - missingth cent. CE) 150. In the first place it calls itself a severe day, having regard to the boy who is mocking it; for by him and by every fool the road which leads to virtue is looked upon as rough and difficult to travel and most painful, as one of the old poets testifies, saying:-- Vice one may take in troops with ease, But in fair virtue's front Immortal God has stationed toil, And care, and sweat, to bar the road. Long is the road and steep, And rough at first, which leads the steps Or mortal men thereto; But when you reach the height, the path Is easy which before was hard, And swift the onward course. XXXVII.
7. Philo of Alexandria, On The Migration of Abraham, 10, 100-109, 11, 110-119, 12, 120-126, 13-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 1 (1st cent. BCE - missingth cent. CE) 1. And the Lord said to Abraham, "Depart from thy land, and from thy kindred, and from thy father's house to a land which I will show thee; and I will make thee into a great nation. And I will bless thee, and I will magnify thy name, and thou shalt be blessed. And I will bless them that bless thee, and I will curse them that curse thee; and in thy name shall all the nations of the earth be Blessed.
8. Philo of Alexandria, On The Change of Names, 208 (1st cent. BCE - missingth cent. CE) 208. for since Moses is the purest mind, and Aaron is his speech, and moreover, since the mind has been taught to think of divine things in a divine manner, and since the speech has learnt to interpret holy things in holy language, the sophists imitating them, and adulterating the genuine coinage, say, that they also conceive rightly, and speak in a praiseworthy manner about what is most excellent. In order, therefore, that we may not be deceived by a placing of the base money in juxtaposition with the good, by reason of the similitude of the impression, he has given us a test by which they may be distinguished.
9. Philo of Alexandria, On The Special Laws, 1.22-1.25, 3.1-3.6 (1st cent. BCE - missingth cent. CE) 1.22. To whom the Father of the universe thus speaks, saying: "You shall not make to yourselves gods of silver and Gold;"{4}{#ex 20:20.} all but teaching them in express words, "You shall not make to yourselves any gods whatever of this or of any other material, nor shall you worship anything made with hands," being forbidden expressly with respect to the two most excellent materials; for silver and gold are esteemed the most honourable of all materials. 1.23. And, besides this distinct prohibition, there is another meaning which appears to me to be intended to be figuratively conveyed under these words, which is one of very great influence as contributing to the formation of the moral character, and which convicts in no slight degree those who are covetous of money and who seek to procure silver and gold from all quarters, and when they have acquired it treasure it up, as though it were some divine image, in their inmost shrines, looking upon it as the cause of all good things and of all happiness. 1.24. And all the poor men that are possessed of that terrible disease, the love of money, but who, from not having any riches of their own which they can think worthy of their attention, fix their admiration on the wealth of their neighbours, and, for the purpose of offering adoration to it, come the first thing in the morning to the houses of those who have abundance, as if they were noble temples at which they were going to offer prayers, and to entreat blessings from their owners as if from the gods. 1.25. And to these men, Moses says, in another passage, "You shall not follow images, and you shall not make to yourselves molten Gods."{5}{#le 19:4.} Teaching them, by figurative language, that it is not right to pay such honours to wealth as one would pay to the gods; for those celebrated materials of wealth, silver and gold, are made to be used, which, however, the multitude follows, looking upon them as the only causes of wealth which is proverbially called blind, and the especial sources of happiness. 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.2. At that time, therefore, looking down from above, from the air, and straining the eye of my mind as from a watch-tower, I surveyed the unspeakable contemplation of all the things on the earth, and looked upon myself as happy as having forcibly escaped from all the evil fates that can attack human life. 3.3. Nevertheless, the most grievous of all evils was lying in wait for me, namely, envy, that hates every thing that is good, and which, suddenly attacking me, did not cease from dragging me after it by force till it had taken me and thrown me into the vast sea of the cares of public politics, in which I was and still am tossed about without being able to keep myself swimming at the top. 3.4. But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne 3.5. And if at any time unexpectedly there shall arise a brief period of tranquillity, and a short calm and respite from the troubles which arise from state affairs, I then rise aloft and float above the troubled waves, soaring as it were in the air, and being, I may almost say, blown forward by the breezes of knowledge, which often persuades me to flee away, and to pass all my days with her, escaping as it were from my pitiless masters, not men only, but also affairs which pour upon me from all quarters and at all times like a torrent. 3.6. But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II.
10. Philo of Alexandria, On The Life of Moses, 1.113, 2.37, 2.68, 2.155, 2.214 (1st cent. BCE - missingth cent. CE) 1.113. Such then were the chastisements which were inflicted by the agency of the brother of Moses. But those in which Moses himself was the minister, and from what parts of nature they were derived, must be next considered. Now next after the earth and the water, the air and the heaven, which are the purest portions of the essences of the universe, succeeded them as the medium of the correction of the Egyptians: and of this correction Moses was the minister; 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.68. But, in the first place, before assuming that office, it was necessary for him to purify not only his soul but also his body, so that it should be connected with and defiled by no passion, but should be pure from everything which is of a mortal nature, from all meat and drink, and from all connection with women. 2.155. For it was natural that an especial honour should be assigned to the holy place, not only by means of those things in which men are the workmen employed, but also by that purest of all essences, fire, in order that the ordinary fire which is used by men might not touch the altar; perhaps by reason of its being defiled by ten thousand impurities. 2.214. for some persons, having gone forth out of the gates to some quiet spot, that they might pray in some retired and peaceful place, seeing a most unholy spectacle, namely this man carrying a faggot of sticks, and being very indigt, were about to put him to death; but reasoning with themselves they restrained the violence of their wrath, that they might not appear, as they were only private persons, to chastise any one rather than the magistrates, and that too uncondemned; though indeed in other respects the transgression was manifest and undeniable, wishing also that no pollution arising from an execution, even though most righteously inflicted, should defile the sacred day. But they apprehended him, and led him away to the magistrate, with whom the priests were sitting as assessors; and the whole multitude collected together to hear the trial;
11. Philo of Alexandria, That God Is Unchangeable, 44 (1st cent. BCE - missingth cent. CE) 44. And that which has been visible and has been impressed upon the soul at times affects the soul in a way consistent with itself, and at other times in a different way; and this passion to which it is subject is called appetite, which philosophers who define such things say is the first motion of the soul.
12. Anon., Letter of Aristeas, 303-307, 301 301. Three days later Demetrius took the men and passing along the sea-wall, seven stadia long, to the island, crossed the bridge and made for the northern districts of Pharos. There he assembled them in a house, which had been built upon the sea-shore, of great beauty and in a secluded situation, and invited them to carry out the work of translation, since everything that they needed for the purpose

Subjects of this text:

subject	book bibliographic info
abel	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 212
alexandria,pharos,island of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
alexandria,philos perspective on	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
alexandria	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
allegorical interpretation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 212
aristeas,letter of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
cain—see abel	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 212
collocutions	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
demetrius of phalerum	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
destruction	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 177
divine,torah/law	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151
divine	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 152, 177, 178
exile	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 152, 177
exodus	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
gaza,genesis,book of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
god,representations of,creator	Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 99, 131
greek,language	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
idolatry,internalization of	Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 131
inspiration	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 177, 178
interpretation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 152
law,mosaic (law of moses)	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 212
law,natural	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 212
law	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 152, 177, 178, 212
memory,cultural	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
migrations of abraham,literal and ethical interpretations of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
migrations of abraham,second	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
migrations of abraham	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
moses,in philos life of moses	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
mourning customs,the multitude	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
perfectionism	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 212
philo of alexandria,allegorical interpretation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 212
philo of alexandria,law of moses	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 152
philo of alexandria,revelation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 152, 177, 178
philo of alexandria	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
philos perspective	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
plato	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 212
ptolemy ii philadelphus,in philos life of moses	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
ptolemy ii philadelphus	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
purification,pure	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 152, 178
purification	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 152, 177, 178
revelation,inspiration'	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 177
revelation,inspiration	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 178
revelation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 177
sabbath	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151
septuagint (lxx)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 248
solitude	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
the cosmos,the country,good men withdrawing to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
therapeutae	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 152, 178
type (τύπος)	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 212
virtue	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 212
wilderness,locus for revelation	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 177, 178
wilderness,migration to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 229
wilderness,purification	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 152
wilderness	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 151, 152, 212; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 131