Tiresias: The Ancient Mediterranean Religions Source Database

9246

Philo Of Alexandria, On The Embassy To Gaius, 142-147
nan Was he inferior in birth? No; he was of the most noble blood by both parents. Was he inferior in his education? Who, of all the men who flourished in his time, was either more prudent or more eloquent? Or in his age? What king or emperor ever lived to more prosperous old age than he? Moreover, he, even while he was still a young man, was called the old man as a mark of respect because of his exceeding wisdom. This man, though he was so wise, and so good, and so great, was passed over and disregarded by you.
nan Again, why did you not pay similar honour to him who exceeded the common race of human nature in every virtue, who, by reason of the greatness of his absolute power and his own excellence, was the first man to be called Augustus, not receiving the title after another by a succession of blood as a part of his inheritance, but who was himself the origin of his successors, having that title and honour? He who first became emperor, when all the affairs of the state were in disorder and confusion;
nan for the islands were in a state of war against the continents, and the continents were contending with the islands for the pre-eminence in honour, each having for their leaders and champions the most powerful and eminent of the Romans who were in office. And then again, great sections of Asia were contending against Europe, and Europe against Asia, for the chief power and dominion; the European and Asiatic nations rising up from the extremities of the earth, and waging terrible wars against one another over all the earth, and over every sea, with enormous armaments, so that very nearly the whole race of mankind would have been destroyed by mutual slaughter and made utterly to disappear, if it had not been for one man and leader, Augustus, by whose means they were brought to a better state, and therefore we may justly call him the averter of evil.
nan This is Caesar, who calmed the storms which were raging in every direction, who healed the common diseases which were afflicting both Greeks and barbarians, who descended from the south and from the east, and ran on and penetrated as far as the north and the west, in such a way as to fill all the neighbouring districts and waters with unexpected miseries.
nan This is he who did not only loosen but utterly abolish the bonds in which the whole of the habitable world was previously bound and weighed down. This is he who destroyed both the evident and the unseen wars which arose from the attacks of robbers. This is he who rendered the sea free from the vessels of pirates, and filled it with Merchantmen.
nan This is he who gave freedom to every city, who brought disorder into order, who civilized and made obedient and harmonious, nations which before his time were unsociable, hostile, and brutal. This is he who increased Greece by many Greeces, and who Greecised the regions of the barbarians in their most important divisions: the guardian of peace, the distributor to every man of what was suited to him, the man who proffered to all the citizens favours with the most ungrudging liberality, who never once in his whole life concealed or reserved for himself any thing that was good or excellent. XXII.

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

8 results
1. Hebrew Bible, Genesis, 18.20 (9th cent. BCE - 3rd cent. BCE) 18.20. And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous."
2. Hebrew Bible, Psalms, 7.8, 17.14 (9th cent. BCE - 3rd cent. BCE) 7.8. וַעֲדַת לְאֻמִּים תְּסוֹבְבֶךָּ וְעָלֶיהָ לַמָּרוֹם שׁוּבָה׃ 17.14. מִמְתִים יָדְךָ יְהוָה מִמְתִים מֵחֶלֶד חֶלְקָם בַּחַיִּים וצפינך [וּצְפוּנְךָ] תְּמַלֵּא בִטְנָם יִשְׂבְּעוּ בָנִים וְהִנִּיחוּ יִתְרָם לְעוֹלְלֵיהֶם׃ 7.8. And let the congregation of the peoples compass Thee about, And over them return Thou on high." 17.14. From men, by Thy hand, O LORD, From men of the world, whose portion is in this life, And whose belly Thou fillest with Thy treasure; Who have children in plenty, And leave their abundance to their babes."
3. Septuagint, 2 Maccabees, 3.31 (2nd cent. BCE - 2nd cent. BCE) 3.31. Quickly some of Heliodorus' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath.
4. Septuagint, 3 Maccabees, 7.9 (2nd cent. BCE - 2nd cent. BCE) 7.9. For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell.
5. Philo of Alexandria, On The Life of Moses, 1.43-1.45 (1st cent. BCE - 1st cent. CE) 1.43. for some of their overseers were very savage and furious men, being, as to their cruelty, not at all different from poisonous serpents or carnivorous beasts--wild beasts in human form--being clothed with the form of a human body so as to give an appearance of gentleness in order to deceive and catch their victim, but in reality being harder than iron or adamant. 1.44. One of these men, then, the most violent of them, when, in addition to yielding nothing of his purpose, he was even exasperated at the exhortations of Moses and rendered more savage by them, beating those who did not labour with energy and unremittingly at the work which was imposed upon them, and insulting them and subjecting them to every kind of ill-treatment, so as even to be the death of many, Moses slew, thinking the deed a pious action; and, indeed, it was a pious action to destroy one who only lived for the destruction of others. 1.45. When the king heard of this action he was very indigt, thinking it an intolerable thing, not for one man to be dead, or for another to have killed him, whether justly or unjustly, but for his grandson not to agree with him, and not to look upon his friends or his enemies as his own, but to hate persons whom the king loved, and to love persons whom the king looked upon as outcasts, and to pity those whom he regarded with unchangeable and implacable aversion.
6. Philo of Alexandria, Against Flaccus, 123, 173-174, 34-53, 55-56, 64, 74-75, 84-85, 95-96, 122 (1st cent. BCE - 1st cent. CE) 122. And when they had spent the whole night in hymns and songs, they poured out through the gates at the earliest dawn, and hastened to the nearest point of the shore, for they had been deprived of their usual places for prayer, and standing in a clear and open space, they cried out
7. Philo of Alexandria, On The Embassy To Gaius, 122, 132-141, 143-150, 165, 190, 33, 346, 121 (1st cent. BCE - 1st cent. CE) 121. for they began to crush our people as if they had been surrendered by the emperor for the most extreme and undeniable miseries, or as if they had been subdued in war, with their frantic and most brutal passion, forcing their way into their houses, and driving out the owners, with their wives and children, which they rendered desolate and void of inhabitants.
8. Josephus Flavius, Jewish Antiquities, 13.67, 13.74-13.76 (1st cent. CE - 1st cent. CE) 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.74. 4. Now it came to pass that the Alexandrian Jews, and those Samaritans who paid their worship to the temple that was built in the days of Alexander at Mount Gerizzim, did now make a sedition one against another, and disputed about their temples before Ptolemy himself; the Jews saying that, according to the laws of Moses, the temple was to be built at Jerusalem; and the Samaritans saying that it was to be built at Gerizzim. 13.75. They desired therefore the king to sit with his friends, and hear the debates about these matters, and punish those with death who were baffled. Now Sabbeus and Theodosius managed the argument for the Samaritans, and Andronicus, the son of Messalamus, for the people of Jerusalem; 13.76. and they took an oath by God and the king to make their demonstrations according to the law; and they desired of Ptolemy, that whomsoever he should find that transgressed what they had sworn to, he would put him to death. Accordingly, the king took several of his friends into the council, and sat down, in order to hear what the pleaders said.

Subjects of this text:

subject	book bibliographic info
alexandria, gymnasium	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 216
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) 216
alexandria, proseuchai	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 216
alexandria	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 216
archisynagogue, nakoros	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
associations, jewish	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
augustus	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25
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) 216
barbarians	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25
burial, societies	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
caligula	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25
cleopatra vii	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 216
egypt, egyptians	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25
elites, romans govern through, emperor, divinity of	Ando, Imperial Ideology and Provincial Loyalty in the Roman Empire (2013) 389
eucheion	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
gaius caligula	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 216
israelites	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25
jerusalem	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25
joseph	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25
leontopolis, temples	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
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) 216
moses	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25
nakoros	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
oaths	Ando, Imperial Ideology and Provincial Loyalty in the Roman Empire (2013) 389
onias iv	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
pagan, pagans, and synagogue	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
pagan, pagans, deities	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
papyrological evidence, proseuche/eucheion	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
persecution, of 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) 216
pharaoh	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25
philo	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
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) 216
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) 216
proseuchai (prayer-houses, synagogues)	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 216
proseuche (prayer house), diaspora, egypt	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
proseuche (prayer house)	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
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) 216
ptolemy vi philometor	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
sanctity, synagogue/proseuche	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
septuagint, theos hypsistos	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
synagoge	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
theos hypsistos	Levine, The Ancient Synagogue, The First Thousand Years (2005) 85
tiberius	Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 25
travel	Ando, Imperial Ideology and Provincial Loyalty in the Roman Empire (2013) 389
universalization'	Ando, Imperial Ideology and Provincial Loyalty in the Roman Empire (2013) 389