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Tiresias: The Ancient Mediterranean Religions Source Database



9246
Philo Of Alexandria, On The Embassy To Gaius, 1


nanHow long shall we, who are aged men, still be like children, being indeed as to our bodies gray-headed through the length of time that we have lived, but as to our souls utterly infantine through our want of sense and sensibility, looking upon that which is the most unstable of all things, namely, fortune, as most invariable, and that which is of all things in the world the most steadfast, namely, nature, as utterly untrustworthy? For, like people playing at draughts, we make changes, altering the position of actions, and considering the things which are the result of fortune as more durable than those which result from nature, and the things which proceed in accordance with nature as less stable than those which are the result of chance.


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

13 results
1. Hebrew Bible, Genesis, 9.20 (9th cent. BCE - 3rd cent. BCE)

9.20. And Noah, the man of the land, began and planted a vineyard."
2. Philo of Alexandria, On The Preliminary Studies, 75-76, 74 (1st cent. BCE - 1st cent. CE)

74. At all events I, when I was first excited by the stimulus of philosophy to feel a desire for it, when I was very young connected myself with one of her handmaidens, namely, grammar; and all the offspring of which I became the father by her, such as writing, reading, and the acquaintance with the works of the poets and historians, I attributed to the mistress.
3. Philo of Alexandria, On The Decalogue, 32 (1st cent. BCE - 1st cent. CE)

4. Philo of Alexandria, On Curses, 53 (1st cent. BCE - 1st cent. CE)

53. Now of such a city as this, every impious man is found to be a builder in his own miserable soul, until God deliberately causes complete and great confusion to their sophistical Arts. And this will be, when not only "they build a city and tower, the head of which will reach to heaven," that is to say, [...] the mind or the reason of each individual as conversant about making great works, which they represent as having for its head a conception peculiar to itself, which is called in symbolical language heaven. For it is plain that the head and object of every reasoning must be the aforesaid mind; for the sake of which, long digressions and sentences are in the habit of being used by men who write histories. XVI.
5. Philo of Alexandria, On The Special Laws, 3.1-3.6 (1st cent. BCE - 1st cent. CE)

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.
6. Philo of Alexandria, On The Virtues, 52 (1st cent. BCE - 1st cent. CE)

52. Every thing, then, that was ever done by him from his earliest infancy to old age in the way of taking care and providing for each separate individual and for all men in general, has been already explained in the three books of the treatise which I have set forth about the life of Moses. But it is necessary also to make mention of one or two points which he set in order when at the point of death; for they are indicative of that continual and uninterrupted virtue which he stamped upon his own soul, which was thus fashioned after the divine model, in such a way that it should be free from all indistinctness and confusion.
7. Philo of Alexandria, Against Flaccus, 18-19, 41, 17 (1st cent. BCE - 1st cent. CE)

17. But when a magistrate begins to despair of his power of exerting authority, it follows inevitably, that his subjects must quickly become disobedient, especially those who are naturally, at every trivial or common occurrence, inclined to show insubordination, and, among people of such a disposition, the Egyptian nation is pre-eminent, being constantly in the habit of exciting great seditions from very small sparks.
8. Philo of Alexandria, On The Embassy To Gaius, 206, 370, 182 (1st cent. BCE - 1st cent. CE)

182. But I myself, who was accounted to be possessed of superior prudence, both on account of my age and my education, and general information, was less sanguine in respect of the matters at which the others were so greatly delighted. "For why," said I, after pondering the matter deeply in my own heart, "why, when there have been such numbers of ambassadors, who have come, one may almost say, from every corner of the globe, did he say on that occasion that he would hear what we had to say, and no one else? What could have been his meaning? for he was not ignorant that we were Jews, who would have been quite content at not being treated worse than the others;
9. Philo of Alexandria, Who Is The Heir, 260 (1st cent. BCE - 1st cent. CE)

260. Accordingly, all those whom Moses describes as just persons he has also represented as inspired and prophesying. Noah was a just man; was he not also by that fact a prophet? or did he, without being possessed by any divine inspiration, utter those prayers and curses which he applied to the generations which should come hereafter, and all of which were eventually confirmed by the reality of the facts?
10. Josephus Flavius, Jewish Antiquities, 18.159, 18.257-18.260, 19.276-19.277, 20.100 (1st cent. CE - 1st cent. CE)

18.159. He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue; 18.257. 1. There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three ambassadors were chosen out of each party that were at variance, who came to Caius. Now one of these ambassadors from the people of Alexandria was Apion, who uttered many blasphemies against the Jews; and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; 18.258. for that while all who were subject to the Roman empire built altars and temples to Caius, and in other regards universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them to erect statues in honor of him, as well as to swear by his name. 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 19.276. he also took away from Antiochus that kingdom which he was possessed of, but gave him a certain part of Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch, at liberty, who had been his old friend, and steward to his mother Antonia, but had been imprisoned by Caius, whose son [Marcus] married Bernice, the daughter of Agrippa. 19.277. But when Marcus, Alexander’s son, was dead, who had married her when she was a virgin, Agrippa gave her in marriage to his brother Herod, and begged for him of Claudius the kingdom of Chalcis.
11. Josephus Flavius, Jewish War, 5.201-5.205 (1st cent. CE - 1st cent. CE)

5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold. 5.202. Each gate had two doors, whose height was severally thirty cubits, and their breadth fifteen. 5.203. However, they had large spaces within of thirty cubits, and had on each side rooms, and those, both in breadth and in length, built like towers, and their height was above forty cubits. Two pillars did also support these rooms, and were in circumference twelve cubits. 5.204. Now the magnitudes of the other gates were equal one to another; but that over the Corinthian gate, which opened on the east over against the gate of the holy house itself, was much larger; 5.205. for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius.
12. New Testament, Ephesians, 4.6 (1st cent. CE - 1st cent. CE)

4.6. one God and Father of all, who is over all, and through all, and in us all.
13. Jerome, On Illustrious Men, 11 (5th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
alexander (philos brother) Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 21
alexandria Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 5
allegorical commentary, relation of, to other philonic series Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
allegorical commentary Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 5
body Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 69
caligula, embassy to Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
caligula Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 21
claudius Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
de abrahamo, dating Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
de abrahamo, place of, in philos life Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
embassy to caligula Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 21
epicureanism Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 316
exposition of the law, dating Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
exposition of the law, relation of, to other philonic works Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
exposition of the law Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 5
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 316
genealogy of virtues, genesis, title of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
gomorrah, the graces Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
jews in alexandria Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 5
likeness Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 69
massebieau, l. Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 5
moses, name of, inferred Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
names of god Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
passions Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 5
philo, de abrahamos place in life of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
philo, de agricultura, chronology Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 5
philo, style of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
philo Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 5; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 69
platonic, dating Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
platonism, platonists Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 316
priestly blessing Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 69
providence Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 316
questions and answers on genesis and exodus (qge), relation of, to other philonic series Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
rome, romans Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 21
soul Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 5
stoa, stoicism, stoics, anti-stoic polemic' Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 316
stoa, stoicism, stoics Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 316
telos Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 69
triads, second Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13
virtue Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 69
γένεσις Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 13