Tiresias: The Ancient Mediterranean Religions Source Database

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Philo Of Alexandria, Questions On Genesis, 2.57
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1. Hebrew Bible, Genesis, 23.3, 23.6 (9th cent. BCE - 3rd cent. BCE) 23.3. וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר׃ 23.6. שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃ 23.3. And Abraham rose up from before his dead, and spoke unto the children of Heth, saying:" 23.6. ’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’"
2. Herodotus, Histories, 1.32 (5th cent. BCE - 5th cent. BCE) 1.32. Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. ,In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; ,these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. ,Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. ,To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. ,The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. ,If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. ,It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. ,Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.”
3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet
4. Cicero, Tusculan Disputations, 3.83 (2nd cent. BCE - 1st cent. BCE) 3.83. Hoc detracto, quod totum est voluntarium, aegritudo erit sublata illa ilia ita G 1 maerens, morsus tamen tamen tantum Bentl. sed cf. p. 323, 11 quo Cic. hic respicit et contractiuncula quaedam contractiuncuculae quaedam (quadam G quandam V 1 ) relinquentur W Non. (relincuntur) corr. Bentl. cf. 9 hanc et Sen. ad Marc. 7, 1 animi relinquetur. hoc... 9 relinquentur Non. 92, 24 hanc dicant sane naturalem, dum aegritudinis nomen absit grave taetrum funestum, quod cum sapientia esse atque, ut ita dicam, habitare nullo modo possit. At quae at quae Bentl. atque stirpes sunt aegritudinis, quam multae, quam amarae! quae ipso ipso om. V trunco everso omnes eligendae elidendae R 2 sunt et, si necesse erit, singulis disputationibus. superest enim nobis hoc, cuicuimodi cuicuimodi cuiusmodi V 3 est, otium. sed ratio una omnium est aegritudinum, plura sed plura H nomina. nam et invidere aegritudinis est et aemulari et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, sollicitari, sollicitari add. G 2 dolere, dolore V in molestia esse, adflictari, desperare.
5. Philo of Alexandria, On The Life of Abraham, 257, 256 (1st cent. BCE - 1st cent. CE) 256. For when Abraham had lost such a partner of his whole life, as our account has shown her to have been, and as the scriptures testify that she was, he still like a wrestler prevailed over the grief which attacked him and threatened to overwhelm his soul; strengthening and encouraging with great virtue and resolution, reason, the natural adversary of the passions, which indeed he had always taken as a counsellor during the whole of his life; but at this time above all others, he thought fit to be guided by it, when it was giving him the best and most expedient advice.
6. Philo of Alexandria, On The Creation of The World, 23, 21 (1st cent. BCE - 1st cent. CE) 21. And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything.
7. Philo of Alexandria, On The Posterity of Cain, 143-145, 142 (1st cent. BCE - 1st cent. CE) 142. On which account Moses says in another passage, "Thou shalt lend a loan to him who asks you for one, as much as he requires, having regard to what he Requires." By the second phrase showing that it is not everything which is to be given, but only such things as are suitable to the requirements of those who are asking for them. For to give an anchor, or an oar, or a rudder to a husbandman, or ploughs or a spade to a captain of a ship, or a lyre to a physician, or instruments suited to manual labour to a musician, would be ridiculous, unless indeed one ought to offer a thirsty man costly viands, or a hungry man unmixed wine in abundance, so as to show at once one's own riches and one's want of humanity, by turning the souls of one's companions into ridicule. The quantity to be given in an act of beneficence is defined according to due proportion, which is a most useful thing. For, says Moses, do not give all that right reason is able to give, but as much as he who is asking the loan is worthy to receive.
8. Philo of Alexandria, On The Special Laws, 1.43-1.44, 2.55 (1st cent. BCE - 1st cent. CE) 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you. 2.55. For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV.
9. Philo of Alexandria, On The Virtues, 195 (1st cent. BCE - 1st cent. CE) 195. On which account, I imagine, that nobility herself, if God were to invest her with the form and organs of a man, would stand before those obstinate and unworthy descendants and speak thus: "Relationship is not measured by blood alone, where truth is the judge, but by a similarity of actions, and by a careful imitation of the conduct of your ancestors. But you have pursued an opposite line of conduct, thinking hateful such actions as are dear to me, and loving such deeds as are hateful to me; for in my eyes modesty, and truth, and moderation, and a due government of the passions, and simplicity, and innocence, are honourable, but in your opinion they are dishonourable; and to me all shameless behaviour is hateful, and all falsehood, and all immoderate indulgence of the passions, and all pride, and all wickedness. But you look upon these things as near and dear to you.
10. Philo of Alexandria, Allegorical Interpretation, 3.129-3.132 (1st cent. BCE - 1st cent. CE)
11. Philo of Alexandria, Questions On Genesis, 1.55 (1st cent. BCE - 1st cent. CE)
12. Philo of Alexandria, That The Worse Attacks The Better, 119 (1st cent. BCE - 1st cent. CE) 119. But to the impious Cain, neither does the earth contribute anything to give him vigour, even though he never concerns himself about anything which is exterior to it; on which account, in the next sentence, he is found "groaning and trembling upon the Earth," that is to say, under the influence of grief and terror; and such also is the miserable life of a wicked man, who has received for his inheritance the most painful of the four passions, pain and terror; the one being equivalent to groaning, and the other to trembling; for it is inevitable, that some evil should either be present to or impending over such a man. Now the expectation of impending evil causes fear, but the suffering of present evil causes pain.
13. Philo of Alexandria, That Every Good Person Is Free, 13 (1st cent. BCE - 1st cent. CE) 13. And since, as that sweetest of all writers, Plato, says, envy is removed far from the divine company, but wisdom, that most divine and communicative of all things, never closes its school, but is continually open to receive all who thirst for salutary doctrines, to whom she pours forth the inexhaustible stream of unalloyed instruction and wisdom, and persuades them to yield to the intoxication of the soberest of all drunkenness.
14. Epictetus, Discourses, 3.7.7, 3.19.1, 3.23.30, 3.23.37, 4.9.10, 4.10.3 (1st cent. CE - 2nd cent. CE)
15. Epictetus, Enchiridion, 33.16 (1st cent. CE - 2nd cent. CE)
16. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)
17. Diogenes Laertius, Lives of The Philosophers, 7.94, 7.96 (3rd cent. CE - 3rd cent. CE) 7.94. Good in general is that from which some advantage comes, and more particularly what is either identical with or not distinct from benefit. Whence it follows that virtue itself and whatever partakes of virtue is called good in these three senses – viz. as being (1) the source from which benefit results; or (2) that in respect of which benefit results, e.g. the virtuous act; or (3) that by the agency of which benefit results, e.g. the good man who partakes in virtue.Another particular definition of good which they give is the natural perfection of a rational being qua rational. To this answers virtue and, as being partakers in virtue, virtuous acts and good men; as also its supervening accessories, joy and gladness and the like. 7.96. Similarly of things evil some are mental evils, namely, vices and vicious actions; others are outward evils, as to have a foolish country or a foolish friend and the unhappiness of such; other evils again are neither mental nor outward, e.g. to be yourself bad and unhappy.Again, goods are either of the nature of ends or they are the means to these ends, or they are at the same time end and means. A friend and the advantages derived from him are means to good, whereas confidence, high-spirit, liberty, delight, gladness, freedom from pain, and every virtuous act are of the nature of ends.

Subjects of this text:

subject	book bibliographic info
aaron	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
abraham, humanity of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
abraham, kingship of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
abraham, moderation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
anger, in origen	Graver, Stoicism and Emotion (2007) 105
antiochus of ascalon	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia?	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 345
apatheia, freedom from, eradication of, emotion (; emotions accepted by stoics during training	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
apatheia, freedom from, eradication of, emotion (; some emotions for stoics compatible with apatheia, esp. eupatheiai and the right kind of homosexual love	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
bible	Graver, Stoicism and Emotion (2007) 105
bonhöffer, adolf	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
bren, tad	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
caution (eulabeia), stoic eupatheia	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
cherubim, chet, sons of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
child sacrifice	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
christ, did christ have emotions?	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 345
christianity	Graver, Stoicism and Emotion (2007) 105
chrysippus, stoic (already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus), eupatheia distinguished from emotion as being true judgement, not disobedient to reason and not unstable	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
consolatory literature	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
contraction (sustole), involuntary or pre-emotional	Graver, Stoicism and Emotion (2007) 105
dillon, john	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 345
emotions, classified by genus	Graver, Stoicism and Emotion (2007) 105
emotions, identified with judgements by chrysippus	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
envy	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
epictetus, stoic, certain emotions useful in training	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
equable states (εὐπάθειαι)	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
eupatheiai, classified by genus	Graver, Stoicism and Emotion (2007) 105
eupatheiai, equanimous states, distinguished from emotion (pathos) by being true judgements, not disobedient to reason and not unstable	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
eupatheiai, equanimous states, eulabeia (caution)	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
eupatheiai, equanimous states, eutolmia, good mettle	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
eupatheiai, equanimous states, khara (joy)	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
fear	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
feeling of distress, involuntary	Graver, Stoicism and Emotion (2007) 105
feelings, involuntary, wise persons	Graver, Stoicism and Emotion (2007) 105
first movements, philo of alexandria	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 345
genus-level classification	Graver, Stoicism and Emotion (2007) 105
god, free from envy	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
god, in judaism	Graver, Stoicism and Emotion (2007) 105
god, joy and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
grief and mourning	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
human nature, perfected in christ	Graver, Stoicism and Emotion (2007) 105
humanity, grief and fear of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
humanity of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
joy, of god	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
joy, sacrifice of isaac and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
joy	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
joy (khara, latin gaudium), stoic eupatheia	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
marcus, ralph	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 345
moderation	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
mourning customs	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
neoplatonism	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
noah	Graver, Stoicism and Emotion (2007) 105
orientation, innate (oikeiosis), knowledge of stoic thought	Graver, Stoicism and Emotion (2007) 105
orientation, innate (oikeiosis), on pre-emotions	Graver, Stoicism and Emotion (2007) 105
passions, fear among	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
passions, freedom from	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
passions, stoicism and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
passions	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
philo of alexandria, jewish philosopher, confused with bites	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
philo of alexandria, jewish philosopher, eupatheiai	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
philo of alexandria, jewish philosopher, eutolmia, good mettle	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
philo of alexandria, jewish philosopher, first movements applied to biblical stories	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 345
philo of alexandria, on unassented feelings	Graver, Stoicism and Emotion (2007) 105
pre-emotions, in scriptural exegesis	Graver, Stoicism and Emotion (2007) 105
pre-emotions, involuntary bitings,	Graver, Stoicism and Emotion (2007) 105
pre-emotions	Graver, Stoicism and Emotion (2007) 105
progressing, emotions can be useful to the progressing novice	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
sacrifice of isaac, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
sacrifice of isaac	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
sage, stoic	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
sarah, abraham mourning	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
sarah, death of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
stoicism, influence	Graver, Stoicism and Emotion (2007) 105
stoics, grief and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
terian, abraham	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 345
the sage, passions and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
theology, jewish and christian	Graver, Stoicism and Emotion (2007) 105
trembling	Graver, Stoicism and Emotion (2007) 105
will, will (boulēsis) as a eupatheia	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 51
zeno of citium, stoic, hence different conception of freedom from emotion(apatheia)'	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 345
εὐδαιμονία	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
εὐδαίμων	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329
εὐπάθεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329, 387
μετριοπάθεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387
ἀπάθεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 387