Tiresias: The Ancient Mediterranean Religions Source Database

9242

Philo Of Alexandria, On The Life Of Moses, 1.162
nan but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment.

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1. Hebrew Bible, Deuteronomy, 17.15 (9th cent. BCE - 3rd cent. BCE) 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother."
2. Hebrew Bible, Exodus, 24.1-24.2 (9th cent. BCE - 3rd cent. BCE) 24.1. וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃ 24.1. וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃ 24.2. וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל־יְהוָה וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּוֹ׃ 24.1. And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off;" 24.2. and Moses alone shall come near unto the LORD; but they shall not come near; neither shall the people go up with him.’"
3. Hebrew Bible, Genesis, 19.24 (9th cent. BCE - 3rd cent. BCE) 19.24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 19.24. Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;"
4. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) 245a. ills is found. Socrates. And a third kind of possession and madness comes from the Muses. This takes hold upon a gentle and pure soul, arouses it and inspires it to songs and other poetry, and thus by adorning countless deeds of the ancients educates later generations. But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art, meets with no success, and the poetry of the sane man vanishes into nothingness before that of the inspired madmen.
5. Septuagint, 3 Maccabees, 5.30 (2nd cent. BCE - 2nd cent. BCE)
6. Philo of Alexandria, On The Life of Abraham, 276, 5, 16 (1st cent. BCE - missingth cent. CE) 16. Therefore the lawgivers, and the laws in every state on earth, labour with great diligence to fill the souls of free men with good hopes; but he who, without any recommendation and without being enjoined to be so, is nevertheless hopeful, has acquired this virtue by an unwritten, self-taught law, which nature has implanted in him.
7. Philo of Alexandria, On The Decalogue, 170, 1 (1st cent. BCE - missingth cent. CE)
8. Philo of Alexandria, On The Creation of The World, 101-119, 12, 120-128, 3, 89-100 (1st cent. BCE - missingth 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.
9. Philo of Alexandria, On Curses, 100-101, 107, 11-48, 51, 10 (1st cent. BCE - missingth cent. CE) 10. Accordingly God banished Adam; but Cain went forth from his presence of his own accord; Moses here showing to us the manner of each sort of absence from God, both the voluntary and the involuntary sort; but the involuntary sort as not existing in consequence of any intention on our part, will subsequently have such a remedy applied to it as the case admits of; for God will raise up another offspring in the place of Abel, whom Cain slew, a male offspring for the soul which has not turned by its own intention, by name Seth, which name being interpreted means irrigation;
10. Philo of Alexandria, On The Sacrifices of Cain And Abel, 131 (1st cent. BCE - missingth cent. CE) 131. There is also another opinion bruited about, as something of a secret, which it is right to lay up in the ears of the elders, not divulging it to the younger men; for of all the most excellent powers which exist in God, there is one equal to the others in honour, that is the legislative one (for he himself is a lawgiver and the fountain of all laws, and all particular lawgivers are subordinate to him), and this legislative power is divided in a twofold division, the one having reference to the rewarding of those who do well, and the other to the punishment of those who have sinned;
11. Philo of Alexandria, On The Special Laws, 1.321, 2.129, 3.6, 4.134, 4.149, 4.157, 4.215, 4.237 (1st cent. BCE - missingth cent. CE) 1.321. for envy is never found in conjunction with virtue. Let men who do injurious things be put to shame, and seeking hiding places and recesses in the earth, and deep darkness, hide themselves, concealing their lawless iniquity from sight, so that no one may behold it. But to those who do such things as are for the common advantage, let there be freedom of speech, and let them go by day through the middle of the market place where they will meet with the most numerous crowds, to display their own manner of life in the pure sun, and to do good to the assembled multitudes by means of the principal of the outward senses, giving them to see those things the sight of which is most delightful and most impressive, and hearing and feasting upon salutary speeches which are accustomed to delight the minds even of those men who are not utterly illiterate. 2.129. The perplexity raised by some, however, should be laid to rest: Seeing that the law mentions all members of the family, the deme, and the tribe in the order of succession to inheritances, why did it remain silent only about parents, who, it would seem, should be just as eligible to inherit their children's property as the children are to inherit theirs? Here is the answer, my good fellow! Since the law is divine, and since it always aims at following the logic of nature, it did not wish to introduce any ill-omened provisions; for parents pray to leave behind living offspring who will have succeeded to their name, their lineage, and their property, while their worst enemies call down the opposite on them as a curse, namely, that the sons and daughters should die before their parents. 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. 4.134. And I mean by this those virtues which are of common utility, for each one of these ten laws separately, and all of them together, train men and encourage them to prudence, and justice, and piety, towards God and all the rest of the company of virtues, connecting sound words with good intentions, and virtuous actions with wise language, that so the organ of the soul may be wholly and entirely held together in a good and harmonious manner so as to produce a well-regulated and faultless innocence and consistency of life. 4.149. There is also this commandment ordained which is of great common utility, that, "Thou shalt not move thy neighbours' landmarks which the former men have set Up."{35}{deuteronomy 19:14.} And this injunction is given, as it seems, not only with respect to inheritances, and to the boundaries of the land, in order to prohibit covetousness respecting them, but also as a guard to ancient customs; for customs are unwritten laws, being the doctrines of men of old, not engraved on pillars or written on paper which may be eaten by moths, but impressed in the souls of those living under the same constitution. 4.157. The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own Brethren,"{37}{#de 17:15.} implying that the appointment is to be a voluntary choice, and an irreproachable selection of a ruler, whom the whole multitude with one accord shall choose; and God himself will add his vote on favour of, and set his seal to ratify such an election, that being who is the confirmer of all advantageous things, looking upon the man so chosen as the flower of his race, just as the sight is the best thing in the body.XXXI. 4.215. But you seem rashly to forget those precepts of general advantage which I enjoined you to observe. For, at all events, if you had recollected the commandment concerning the seventh year, in which I commanded you to allow the land to remain fallow and sacred, without being exhausted by any agricultural operation of any kind, by reason of the labours which it has been going through for the six preceding years, and which is has undergone, producing its crops at the appointed seasons of the year in accordance with the ordices of nature; you would not now be introducing innovations, and giving vent to all your covetous desires, be seeking for unprecedented crops, sowing a land fit for the growth of trees, and especially one planted with vines, in order by two crops every year, both being founded in iniquity, to increase your substance out of undue avarice, amassing money by lawless desires. 4.237. for all the things which are inharmonious or irregular among us are caused by inequality, and all those which have in them that regularity which becomes them are the work of equality, which, in the universal essence of the universe, one may fairly call the world, and in cities one may entitle it that best regulated and most excellent of all constitutions, democracy, and in bodies health, and in souls virtue.
12. Philo of Alexandria, On The Virtues, 74-75, 73 (1st cent. BCE - missingth cent. CE) 73. and having collected a most divine assembly to hear these praises, namely, the elements of the universe, and the most comprehensive parts of the whole world, the earth and the heaven, one of which is the dwelling of mortals, and the other the home of the immortals, he sang his hymn of praise in the middle of them all, with every description of harmony and symphony which men and ministering angels hear;
13. Philo of Alexandria, On The Life of Moses, 1.16, 1.67, 1.132, 1.148-1.161, 2.2-2.6, 2.14, 2.26-2.28, 2.32, 2.47-2.48, 2.58, 2.154, 2.200, 2.261, 2.278, 2.288-2.292 (1st cent. BCE - missingth cent. CE) 1.16. and while she was still hesitating, the sister of the infant, who was still looking out, conjecturing her hesitation from what she beheld, ran up and asked her whether she would like that the child should be brought up at the breast by some one of the Hebrew women who had been lately delivered; 1.67. For the burning bush was a symbol of the oppressed people, and the burning fire was a symbol of the oppressors; and the circumstance of the burning bush not being consumed was an emblem of the fact that the people thus oppressed would not be destroyed by those who were attacking them, but that their hostility would be unsuccessful and fruitless to the one party, and the fact of their being plotted against would fail to be injurious to the others. The angel, again, was the emblem of the providence of God, who mitigates circumstances which appear very formidable, so as to produce from them great tranquillity beyond the hopes or expectation of any one. 1.132. But at this time its attack was prompted by God, so that its treachery and hostility were redoubled, since it not only displayed all its own natural covetousness, but also all that eagerness which it derived from the divine providence which went it forth, and armed it and excited it to acts of valour against the natives. 1.148. of all these men, Moses was elected the leader; receiving the authority and sovereignty over them, not having gained it like some men who have forced their way to power and supremacy by force of arms and intrigue, and by armies of cavalry and infantry, and by powerful fleets, but having been appointed for the sake of his virtue and excellence and that benevolence towards all men which he was always feeling and exhibiting; and, also, because God, who loves virtue, and piety, and excellence, gave him his authority as a well-deserved reward. 1.149. For, as he had abandoned the chief authority in Egypt, which he might have had as the grandson of the reigning king, on account of the iniquities which were being perpetrated in that country, and by reason of his nobleness of soul and of the greatness of his spirit, and the natural detestation of wickedness, scorning and rejecting all the hopes which he might have conceived from those who had adopted him, it seemed good to the Ruler and Governor of the universe to recompense him with the sovereign authority over a more populous and more powerful nation, which he was about to take to himself out of all other nations and to consecrate to the priesthood, that it might for ever offer up prayers for the whole universal race of mankind, for the sake of averting evil from them and procuring them a participation in blessings. 1.150. And when he had received this authority, he did not show anxiety, as some persons do, to increase the power of his own family, and promote his sons (for he had two 1.151. for he kept one most invariable object always steadily before him, namely, that of benefiting those who were subjected to his authority, and of doing everything both in word and deed, with a view to their advantage, never omitting any opportunity of doing anything that might tend to their prosperity. 1.152. Therefore he alone of all the persons who have ever enjoyed supreme authority, neither accumulated treasures of silver and gold, nor levied taxes, nor acquired possession of houses, or property, or cattle, or servants of his household, or revenues, or anything else which has reference to magnificence and superfluity, although he might have acquired an unlimited abundance of them all. 1.153. But as he thought it a token of poverty of soul to be anxious about material wealth, he despised it as a blind thing, but he honoured the far-sighted wealth of nature, and was as great an admirer as any one in the world of that kind of riches, as he showed himself to be in his clothes, and in his food, and in his whole system and manner of life, not indulging in any theatrical affectation of pomp and magnificence, but cultivating the simplicity and unpretending affable plainness of a private individual, but a sumptuousness which was truly royal, in those things which it is becoming for a ruler to desire and to abound in; 1.154. and these things are, temperance, and fortitude, and continence, and presence of mind, and acuteness, and knowledge, and industry, and patience under evil, and contempt of pleasure, and justice, and exhortations to virtue and blame, and lawful punishment of offenders, and, on the contrary, praise and honour to those who did well in accordance with law. 1.155. Therefore, as he had utterly discarded all desire of gain and of those riches which are held in the highest repute among men, God honoured him, and gave him instead the greatest and most perfect wealth; and this is the Wealth{2}{the text here is very corrupt.} of all the earth and sea, and of all the rivers, and of all the other elements, and all combinations whatever; for having judged him deserving of being made a partaker with himself in the portion which he had reserved for himself, he gave him the whole world as a possession suitable for his heir: 1.156. therefore, every one of the elements obeyed him as its master, changing the power which it had by nature and submitting to his commands. And perhaps there was nothing wonderful in this; for if it be true according to the proverb, --"That all the property of friends is common; 1.157. for God possesses everything and is in need of nothing; but the good man has nothing which is properly his own, no, not even himself, but he has a share granted to him of the treasures of God as far as he is able to partake of them. And this is natural enough; for he is a citizen of the world; on which account he is not spoken of as to be enrolled as a citizen of any particular city in the habitable world, since he very appropriately has for his inheritance not a portion of a district, but the whole world. 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 1.159. And happy are they who have been able to take, or have even diligently laboured to take, a faithful copy of this excellence in their own souls; for let the mind, above all other parts, take the perfect appearance of virtue, and if that cannot be, at all events let it feel an unhesitating and unvarying desire to acquire that appearance; 1.160. for, indeed, there is no one who does not know that men in a lowly condition are imitators of men of high reputation, and that what they see, these last chiefly desire, towards that do they also direct their own inclinations and endeavours. Therefore, when the chief of a nation begins to indulge in luxury and to turn aside to a delicate and effeminate life, then the whole of his subjects, or very nearly the whole, carry their desire for indulging the appetites of the belly and the parts below the belly beyond all reasonable bounds, except that there may be some persons who, through the natural goodness of their disposition, have a soul far removed from treachery, being rather merciful and kind. 1.161. If, on the other hand, the chief of a people adopts a more austere and dignified course of life, then even those of his subjects, who are inclined to be very incontinent, change and become temperate, hastening, either out of fear or out of shame, to give him an idea that they are devoted to the same pursuits and inclinations that he is; and, in fact, the lower orders will never, no, nor will mad men even, reject the customs and habits of their superiors: 2.2. For some persons say, and not without some reason and propriety, that this is the only way by which cities can be expected to advance in improvement, if either the kings cultivate philosophy, or if philosophers exercise the kingly power. But Moses will be seen not only to have displayed all these powers--I mean the genius of the philosopher and of the king--in an extraordinary degree at the same time, but three other powers likewise, one of which is conversant about legislation, the second about the way of discharging the duties of high priest, and the last about the prophetic office; 2.3. and it is on these subjects that I have now been constrained to choose to enlarge; for I conceive that all these things have fitly been united in him, inasmuch as in accordance with the providential will of God he was both a king and a lawgiver, and a high priest and a prophet, and because in each office he displayed the most eminent wisdom and virtue. We must now show how it is that every thing is fitly united in him. 2.4. It becomes a king to command what ought to be done, and to forbid what ought not to be done; but the commanding what ought to be done, and the prohibition of what ought not to be done, belongs especially to the law, so that the king is at once a living law, and the law is a just king. 2.5. But a king and a lawgiver ought to pay attention not only to human things, but also to divine ones, for the affairs of neither kings nor subjects go on well except by the intervention of divine providence; on which account it was necessary that such a man as Moses should enjoy the first priesthood, in order that he might with perfectly conducted sacrifices, and with a perfect knowledge of the proper way to serve God, entreat for a deliverance from evil and for a participation in good, both for himself and for the people whom he was governing, from the merciful God who listens favourably to prayers. 2.6. But since there is an infinite variety of both human and divine circumstances which are unknown both to king, and lawgiver, and chief priest, for a man is no less a created and mortal being from having all these offices, or because he is clothed with such a vast and boundless inheritance of honour and happiness, he was also of necessity invested with the gift of prophecy, in order that he might through the providence of God learn all those things which he was unable to comprehend by his own reason; for what the mind is unable to attain to, that prophecy masters. 2.14. But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 2.58. But when the whole of that district was thus burnt, inhabitants and all, by the impetuous rush of the heavenly fire, one single man in the country, a sojourner, was preserved by the providence of God because he had never shared in the transgressions of the natives, though sojourners in general were in the habit of adopting the customs of the foreign nations, among which they might be settled, for the sake of their own safety, since, if they despised them, they might be in danger from the inhabitants of the land. And yet this man had not attained to any perfection of wisdom, so as to be thought worthy of such an honour by reason of the perfect excellence of his nature; but he was spared only because he did not join the multitude who were inclined to luxury and effeminacy, and who pursued every kind of pleasure and indulged every kind of appetite, gratifying them abundantly, and inflaming them as one might inflame fire by heaping upon it plenty of rough fuel. 2.154. Then, when they had both come out and held up their hands in front of their head, they, with a pure and holy mind, offered up such prayers as were suitable and becoming for the nation. And while they were still praying a most marvellous prodigy happened; for from out of the inmost shrine, whether it was a portion of the purest possible aether, or whether the air, according to some natural change of the elements, had become dissolved with fire, on a sudden a body of flame shone forth, and with impetuous violence descended on the altar and consumed all that was thereon, with the view, as I imagine, of showing in the clearest manner that none of the things which had been done had been done without the especial providence of God. 2.200. And was not either the tongue of the man who uttered such impiety loosened, or the ears of him who was destined to hear such things closed up? unless, indeed, that was done in consequence of some providential arrangement of justice, which does not think that either any extraordinary good or that any enormous evil ought to be kept in darkness, but that such should be revealed in order to the most complete manifestation of virtue or vice, so that it may adjudge the one to be worthy of acceptance and the other of punishment. 2.261. And Moses, when he saw this, was naturally indigt with those who were thus disobedient; for how could he help being so, when those who had beheld such numerous and great actions which could not possibly be perverted into mere fictitious and well contrived appearances, but which had been easily accomplished by the divine providence, did not only doubt, but even absolutely disbelieved, and were the hardest of all man to be convinced? 2.278. Then, joining together and assembling in one place, they cried out upon the prophet as if he had given the priesthood to his brother, and to his nephews, out of consideration for their relationship to him, and had given a false account of their appointment, as if it had not taken place under the direction of divine providence, as we have represented. 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. 2.289. For it was very appropriate that those who were different in the circumstances of their birth and in the mothers, from whom they were descended, should differ also in the variety of their designs and counsels, and also in the excessive diversity of their pursuits in life, and should therefore have for their inheritance, as it were, a different distribution of oracles and predictions. 2.290. These things, therefore, are wonderful; and most wonderful of all is the end of his sacred writings, which is to the whole book of the law what the head is to an animal. 2.291. For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them. 2.292. Such was the life and such was the death of the king, and lawgiver, and high priest, and prophet, Moses, as it is recorded in the sacred scriptures.
14. Philo of Alexandria, Hypothetica, 11.5 (1st cent. BCE - missingth cent. CE)
15. Philo of Alexandria, Questions On Genesis, 3.3 (1st cent. BCE - missingth cent. CE)
16. Philo of Alexandria, That The Worse Attacks The Better, 68, 162 (1st cent. BCE - missingth cent. CE) 162. What then is inferred from these facts? Why, that the wise man is called the God of the foolish man, but he is not God in reality, just as a base coin of the apparent value of four drachmas is not a four drachma piece. But when he is compared with the living God, then he will be found to be a man of God; but when he is compared with a foolish man, he is accounted a God to the imagination and in appearance, but he is not so in truth and essence. XLV.
17. Plutarch, To An Uneducated Ruler, None (1st cent. CE - 2nd cent. CE)
18. Diogenes Laertius, Lives of The Philosophers, 7.88 (3rd cent. CE - 3rd cent. CE) 7.88. And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions.
19. Anon., Letter of Aristeas, 80, 30 30. and I now have the following proposal to lay before you. The books of the law of the Jews (with some few others) are absent from the library. They are written in the Hebrew characters and language and have been carelessly interpreted, and do not represent the original text as I am

Subjects of this text:

subject	book bibliographic info
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, 233
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, 233
archon (ruler)	Flatto (2021), The Crown and the Courts, 45
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, 233
authority	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
avi-yonah,michael	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
basileos (king)	Flatto (2021), The Crown and the Courts, 45
borgen,peder	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
charles,r. h.	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
charlesworth,james h.	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
chiat,marilyn j.	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
community,interpretative	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
davila,james r.	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
de abrahamo,prologue of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149, 151
death	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 116
dio chrysostom	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
dothan,moshe	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
eleazar (high priest in letter of aristeas),unnamed in philo of alexandrias account of the ptolemaic embassy to jerusalem	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 233
eliade,mircea	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
elior,rachel	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
enoch,mediator	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
enoch	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
epistolography,and self-projection	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
fine,steven	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
five,the number,sodoms destruction parallel to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
foerster,gideon	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
garcı´a martı´nez,florentino	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
genealogy of virtues,genesis,title of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
gentiles,non-jews (christians,muslims)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 233
god,and	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
god,lawgiver	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
greco-roman political theory,ruler as civilis princeps	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
greco-roman political theory,ruler as living law,ideal of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
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, 233
hachlili,rachel	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
heavens	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 116
himmelfarb,martha	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
imitation,of the hero	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
interpretation,hellenistic jewish	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
jacob	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
jerusalem,in letter of aristeas	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 233
josephus	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
judaea (judea),high priest 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, 233
judaism,hellenistic	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
julian,letter to themistius	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
julian,on the ruler as ensouled law	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
king/kingship,and moses	Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 92
king/kingship,in bible	Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 92
law,mosaic	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
law,mosaic (law of moses)	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 116
law,natural/of nature	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
law,natural	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 116
law,unwritten'	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 116
law of nature,mosaic laws consonant with	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
law of nature,stoic concept of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
laws,biblical figures as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
laws,types of	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
laws,unwritten	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
lee,pilchan	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
literal interpretation,living laws	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
living law ideal,in philo	Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 92
mckelvey,r. j.	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
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, 233
model of philosopher-ruler	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
monarchy,philo on	Flatto (2021), The Crown and the Courts, 45
mosaic discourse	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
mosaic law,for ordinary people	Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 92
mosaic law,law of nature and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
mosaic law	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
moses,art	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
moses,as a living law	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
moses,founder	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
moses,genesis as title ascribed to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
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, 233
moses,polemics	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
moses,prophet	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
moses	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 92; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 116
musonius rufus	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
nature,laws not at variance with	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
noah,the flood and	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
philo,a more complex political and jurisprudential vision	Flatto (2021), The Crown and the Courts, 45
philo,a ruler without muscle	Flatto (2021), The Crown and the Courts, 45
philo,jurisprudence	Flatto (2021), The Crown and the Courts, 45
philo,on monarchy	Flatto (2021), The Crown and the Courts, 45
philo of alexandria,law of moses	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 116
philo of alexandria	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 233
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, 233
plutarch	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 233
politics	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
prologue of de abrahamo	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149, 151
prophecy	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
protreptic	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
pseudo-archytas	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
pseudo-diotogenes	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
pseudo-ecphantus	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
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, 233
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, 233
pythagoras,as divine	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
pythagoras,as perfect law	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
pythagorean pseudepigrapha	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
revelation,creation	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
revelation	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
sage	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 116
schwartz,seth	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
scripture	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 116
segal,alan f.	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
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, 233
shekhina,re-written scripture	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
shekhina,universal	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
sinai,lawgiving	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
sinai	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
sodom,flood parallel to	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
sparks,h. f. d.	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
temple,in heaven,in philo	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
torah,constitution	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
torah,universality	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
transmission of tradition	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143
triads,as laws	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
triads	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
vespasian	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46
virtue,protreptic to,mosaic books as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
virtue	Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 116
weiss,zeev,and ehud netzer	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
wilkinson,john	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 285
written laws	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149
νόμος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149, 151
νόμος ἔμψυχος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
ἄγραφος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
ἄγραφος νομοθεσία	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
ἄγραφος νόμος	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 151
ἱεροὶ νόμοι	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149