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Tiresias: The Ancient Mediterranean Religions Source Database



9221
Philo Of Alexandria, On The Preliminary Studies, 145


nanWhat then is there wonderful if the soul, which sees both the whole and the parts, sees them too better than they do, as if it were furnished with larger and more acute eyes? Very naturally, therefore, proper philosophy will behold intermediate instruction its handmaiden, and she that she is pregnant, more than the other will see that she is. XXVI.


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

14 results
1. Philo of Alexandria, On The Cherubim, 6, 3 (1st cent. BCE - 1st cent. CE)

3. Since we see Agar, by whom we understand the middle kind of instruction which is confined to the encyclical system, twice going forth from Sarah, who is the symbol of predomit virtue, and once returning back by the same road, inasmuch as after she had fled the first time, without being banished by her mistress, she returned to see her master's house, having been met by an angel, as the holy scriptures read: but the second time, she is utterly cast out, and is never to be brought back again. II. 3. for there is nothing which is wholly free from alloy, what is spurious getting the better of what is genuine, and what is plausible of what is true; which things in their nature are false, but which suggest plausible imaginations to the engendering of deceit in cities;
2. Philo of Alexandria, On The Preliminary Studies, 14, 140-142, 144, 15-18, 39-43, 12 (1st cent. BCE - 1st cent. CE)

12. For Sarah," says Moses, "said unto Abraham, Behold, the Lord has closed me up, so that I may not bear children. Go in unto my handmaiden, that thou mayest have children by her." Now, we must take out of the present discussion those conjunctions and connections of body with body which have pleasure for their end. For this is the connection of the mind with virtue, which is desirous to have children by her, and which, if it cannot do so at once, is at all events taught to espouse her handmaid, namely, intermediate instruction. IV.
3. Philo of Alexandria, On Drunkenness, 82 (1st cent. BCE - 1st cent. CE)

82. When, therefore, Jacob, the practiser of virtue, and the man who entered into the lists of, and was a candidate for, the prizes of virtue, was inclined to give his ears in exchange for his eyes, and words for actions, and improvements for perfection, as the bounteous God was willing to give eyes to his mind, in order that he might for the future clearly see what hitherto he had only comprehended by hearing (for the eyes are more trustworthy than the ears), the oracle sounded in his ears, "Thy name shall not be called Jacob; but Israel shall thy name be, because thou hast prevailed with God and with men, with Power." Jacob then is the name of learning and or improvement, that is to say of those powers which depend upon learning, and Israel is the name of perfection, for the name being interpreted means "the sight of God;
4. Philo of Alexandria, On Giants, 61, 31 (1st cent. BCE - 1st cent. CE)

31. For those souls which are devoid of flesh and of the body, remaining undisturbed in the theatre of the universe, occupied in seeing and hearing divine things, of which an insatiable desire has seized them, enjoy a pleasure to which no one offers any interruption. But those which bear the heavy burden of the flesh, being weighed down and oppressed by it, are unable to look upwards to the revolutions of the heaven, but being dragged downwards, have their necks forcibly pressed to the ground like so many quadrupeds. VIII.
5. Philo of Alexandria, On The Migration of Abraham, 198-207, 178 (1st cent. BCE - 1st cent. CE)

178. What then shall we say? The Chaldeans appear beyond all other men to have devoted themselves to the study of astronomy and of genealogies; adapting things on earth to things sublime, and also adapting the things of heaven to those on earth, and like people who, availing themselves of the principles of music, exhibit a most perfect symphony as existing in the universe by the common union and sympathy of the parts for one another, which though separated as to place, are not disunited in regard of kindred.
6. Philo of Alexandria, On The Change of Names, 10, 2, 201, 205, 208-209, 3-5, 56, 6-9, 1 (1st cent. BCE - 1st cent. CE)

1. Abraham was ninety and nine years old; and the Lord appeared unto Abraham, and said unto him, I am thy God." The number of nine, when added to the number ninety, is very near to a hundred; in which number the self-taught race shone forth, namely Isaac, the most excellent joy of all enjoyments; for he was born when his father was a hundred years old.
7. Philo of Alexandria, On The Creation of The World, 77 (1st cent. BCE - 1st cent. CE)

77. And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal.
8. Philo of Alexandria, On Dreams, 1.73-1.74, 1.164, 2.34-2.35 (1st cent. BCE - 1st cent. CE)

1.73. And do not wonder if, according to the rules of allegorical description, the sun is likened to the Father and Governor of the universe; for in reality nothing is like unto God; but those things which by the vain opinion of men are thought to be so, are only two things, one invisible and the other visible; the soul being the invisible thing, and the sun the visible one. 1.164. Now is it not fitting that even blind men should become sharpsighted in their minds to these and similar things, being endowed with the power of sight by the most sacred oracles, so as to be able to contemplate the glories of nature, and not to be limited to the mere understanding of the words? But even if we voluntarily close the eye of our soul and take no care to understand such mysteries, or if we are unable to look up to them, the hierophant himself stands by and prompts us. And do not thou ever cease through weariness to anoint thy eyes until you have introduced those who are duly initiated to the secret light of the sacred scriptures, and have displayed to them the hidden things therein contained, and their reality, which is invisible to those who are uninitiated. 2.34. Simeon is an emblem of learning, for his name being interpreted means, "listening." Levi is a symbol of virtuous energies and actions, and of holy ministrations. Judas is an emblem of songs and hymns addressed to God. Issachar, of wages which are given for good work; but perhaps the works themselves are their own perfect reward. Zabulon is a symbol of light, since his name means the departure of night; and when the night departs and leaves us, then of necessity light arises. 2.35. Dan is a symbol of the distinction between, and division of, different things. Gad is an emblem of the invasion of pirates, and of a counter attack made upon them. Asser is a symbol of natural wealth, for his name being interpreted, signifies "a calling blessed," since wealth is accounted a blessed possession.
9. Philo of Alexandria, On The Special Laws, 3.6 (1st cent. BCE - 1st cent. CE)

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 Virtues, 11 (1st cent. BCE - 1st cent. CE)

11. but since no perfect antidote or remedy can be found for the mutilation of the outward senses, by which thousands and thousands of persons have died prematurely while still living, prudence, that best of all qualities within us, sets itself against it to prevent it, implanting eyes in our intellect, which, by reason of its sagacious capacity, are altogether and entirely superior in acuteness of vision to the eyes of the body:
11. Philo of Alexandria, Who Is The Heir, 7 (1st cent. BCE - 1st cent. CE)

7. When therefore is it proper for the servant of God to use freedom of speech to the ruler and master of himself, and of the whole word? Is it not when he is free from all sins, and is aware in his conscience that he loves his master, feeling more joy at the fact of being a servant of God, than he would if he were sovereign over the whole race of mankind, and were invested without any effort on his part with the supreme authority over land and sea.
12. Philo of Alexandria, That God Is Unchangeable, 89, 87 (1st cent. BCE - 1st cent. CE)

87. of the former species we have a conspicuous example afforded us in the injunctions given about the great vow.19 Now a vow is a request for good things from God; and the spirit of the great vow is to believe that God himself is the cause of good things from himself, without anyone else ever co-operating with him, of the things which may appear to be beneficial, neither the earth as fruitful, nor the rain as helping to promote the growth of seeds and plants, nor the air as calculated to nourish man, nor agriculture as the cause of production, nor the skill of the physician as the cause of health, nor marriage as the cause of the procreation of children:
13. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE)

14. Eusebius of Caesarea, Ecclesiastical History, 6.3.7, 6.18.2, 6.19.12-6.19.14 (3rd cent. CE - 4th cent. CE)

6.3.7. For they say that his manner of life was as his doctrine, and his doctrine as his life. Therefore, by the divine Power working with him he aroused a great many to his own zeal. 6.19.12. When I devoted myself to the word, and the fame of my proficiency went abroad, and when heretics and persons conversant with Grecian learning, and particularly with philosophy, came to me, it seemed necessary that I should examine the doctrines of the heretics, and what the philosophers say concerning the truth. 6.19.13. And in this we have followed Pantaenus, who benefited many before our time by his thorough preparation in such things, and also Heraclas, who is now a member of the presbytery of Alexandria. I found him with the teacher of philosophic learning, with whom he had already continued five years before I began to hear lectures on those subjects. 6.19.14. And though he had formerly worn the common dress, he laid it aside and assumed and still wears the philosopher's garment; and he continues the earnest investigation of Greek works.He says these things in defending himself for his study of Grecian literature.


Subjects of this text:

subject book bibliographic info
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 400
alexandria Cover, Philo of Alexandria: On the Change of Names (2023) 400
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 145, 316, 570
allegory/allegoresis, present tense in Cover, Philo of Alexandria: On the Change of Names (2023) 145
antiochus of ascalon Cover, Philo of Alexandria: On the Change of Names (2023) 144
arithmology, seven Cover, Philo of Alexandria: On the Change of Names (2023) 400
asceticism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
astronomy Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
baptism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
blindness Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
contemplation Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
conversion, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
conversion, ritual Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
creation, new Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
descending Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
dillon, john Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 104
education/educational Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
education Cover, Philo of Alexandria: On the Change of Names (2023) 145
embodied Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
ephraim Cover, Philo of Alexandria: On the Change of Names (2023) 316
etymology, greek Cover, Philo of Alexandria: On the Change of Names (2023) 144
etymology Cover, Philo of Alexandria: On the Change of Names (2023) 144
eusebius of caesarea, origen and Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 104
eye Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
gregory thaumaturgus, panegyric Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 104
hagar Cover, Philo of Alexandria: On the Change of Names (2023) 145, 400, 570
illumination Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
image of god Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
initiation Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
instruction Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 145, 570
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 145, 316
isis Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
jacob, practicer Cover, Philo of Alexandria: On the Change of Names (2023) 316
jacob Cover, Philo of Alexandria: On the Change of Names (2023) 316
joy Cover, Philo of Alexandria: On the Change of Names (2023) 145
knowledge of god/truth Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
light, illumination Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
logos Cover, Philo of Alexandria: On the Change of Names (2023) 144
logos of god Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
manasseh Cover, Philo of Alexandria: On the Change of Names (2023) 316
memory Cover, Philo of Alexandria: On the Change of Names (2023) 316
moses Cover, Philo of Alexandria: On the Change of Names (2023) 400
mysteries, mystery, lesemysterium Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 316
nn. Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
origen, as grammarian Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 104
origen, grammatical and philosophical schools associated with origen and Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 104
origen, letter to gregory Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 104
origen, origen, biblical exegesis of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 104
origen, philosophical schools, association with Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 104
paul the apostle Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
philosopher, in progress/potential Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
philosopher, philosophical, philosophy Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
philosophy, origens association with philosophical schools Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 104
philosophy, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
platonism Cover, Philo of Alexandria: On the Change of Names (2023) 144, 145, 316, 400
practice Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
preliminary studies Cover, Philo of Alexandria: On the Change of Names (2023) 145, 570
promises, divine Cover, Philo of Alexandria: On the Change of Names (2023) 570
rational Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
religion, religious Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
resurrection Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
reuben Cover, Philo of Alexandria: On the Change of Names (2023) 316
rhetoric Cover, Philo of Alexandria: On the Change of Names (2023) 145, 570
ritual Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
roman imperial period Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
salvation Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
sarah Cover, Philo of Alexandria: On the Change of Names (2023) 400
simeon Cover, Philo of Alexandria: On the Change of Names (2023) 316
sophia Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
soul, eye of the Cover, Philo of Alexandria: On the Change of Names (2023) 144, 145
soul Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 91
spirit/spiritual Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
stoicism Cover, Philo of Alexandria: On the Change of Names (2023) 145
truth Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
turning/change Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335
urbano, arthur Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 104
virtue, specific/generic Cover, Philo of Alexandria: On the Change of Names (2023) 400
virtue Cover, Philo of Alexandria: On the Change of Names (2023) 145, 316
wisdom' Cover, Philo of Alexandria: On the Change of Names (2023) 144
wisdom Cover, Philo of Alexandria: On the Change of Names (2023) 400
works Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 335