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Tiresias: The Ancient Mediterranean Religions Source Database



9253
Philo Of Alexandria, That Every Good Person Is Free, 45


nanMoreover, as among cities, some being governed by an oligarchy or by tyrants, endure slavery, having those who have subdued them and made themselves masters of them for severe and cruel tyrants; while others, existing under the superintending care of the laws and under those good protectors, are free and happy. So also in the case of men; those who are under the dominion of anger, or appetite, or any other passion, or of treacherous wickedness, are in every respect slaves; and those who live in accordance with the law are free.


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

15 results
1. Hebrew Bible, Genesis, 21.19, 38.20-38.23 (9th cent. BCE - 3rd cent. BCE)

21.19. וַיִּפְקַח אֱלֹהִים אֶת־עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵּא אֶת־הַחֵמֶת מַיִם וַתַּשְׁקְ אֶת־הַנָּעַר׃ 38.21. וַיִּשְׁאַל אֶת־אַנְשֵׁי מְקֹמָהּ לֵאמֹר אַיֵּה הַקְּדֵשָׁה הִוא בָעֵינַיִם עַל־הַדָּרֶךְ וַיֹּאמְרוּ לֹא־הָיְתָה בָזֶה קְדֵשָׁה׃ 38.22. וַיָּשָׁב אֶל־יְהוּדָה וַיֹּאמֶר לֹא מְצָאתִיהָ וְגַם אַנְשֵׁי הַמָּקוֹם אָמְרוּ לֹא־הָיְתָה בָזֶה קְדֵשָׁה׃ 38.23. וַיֹּאמֶר יְהוּדָה תִּקַּח־לָהּ פֶּן נִהְיֶה לָבוּז הִנֵּה שָׁלַחְתִּי הַגְּדִי הַזֶּה וְאַתָּה לֹא מְצָאתָהּ׃ 21.19. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink." 38.20. And Judah sent the kid of the goats by the hand of his friend the Adullamite, to receive the pledge from the woman’s hand; but he found her not." 38.21. Then he asked the men of her place, saying: ‘Where is the harlot, that was at Enaim by the wayside?’ And they said: ‘There hath been no harlot here.’" 38.22. And he returned to Judah, and said: ‘I have not found her; and also the men of the place said: There hath been no harlot here.’" 38.23. And Judah said: ‘Let her take it, lest we be put to shame; behold, I sent this kid, and thou hast not found her.’"
2. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

520a. Call. I do; but what is one to say of such worthless people? Soc. And what is one to say of those who, professing to govern the state and take every care that she be as good as possible, turn upon her and accuse her, any time it suits them, of being utterly wicked? Do you see any difference between these men and the others? Sophist and orator, my estimable friend, are the same thing, or very much of a piece, as I was telling Polus; but you in your ignorance think the one thing
3. Horace, Sermones, 1.1 (1st cent. BCE - 1st cent. BCE)

1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother;
4. Philo of Alexandria, On The Confusion of Tongues, 45 (1st cent. BCE - 1st cent. CE)

45. But is not every wise man of necessity an irreconcilable enemy to all wicked men, not indeed using the apparatus of triremes or warlike engines, or arms, or soldiers, for his defence, but reasons?
5. Philo of Alexandria, On The Preliminary Studies, 35, 142 (1st cent. BCE - 1st cent. CE)

142. Therefore we call music and grammar, and other pursuits, arts; for those also who are made perfect in them, as musicians, or grammarians, are called artists. But we call philosophy and the other virtues, sciences, and those who are possessed of the knowledge of them we call scientific; for they are prudent, and temperate, and philosophical, not one of whom is ever deceived in the doctrines of a philosophy which he himself has cultivated, any more than the artists, whom I have mentioned before, err in their speculations with respect to their indifferent arts.
6. Philo of Alexandria, On Flight And Finding, 153, 200, 152 (1st cent. BCE - 1st cent. CE)

152. And when will this be? when she willingly exchanges what is of importance for what is indifferent, preferring spurious to genuine good. Now the genuine good things are faith, the connection and union of words with deeds, and the rule of right instruction, as on the other hand the evils are, faithlessness, a want of such connection between words and deeds, and ignorance. And spurious goods are those which depend upon appetite devoid of reason;
7. Philo of Alexandria, On The Change of Names, 5 (1st cent. BCE - 1st cent. CE)

5. and in the same way also we learn the sciences; for the mind, applying its never-closing and never-slumbering eye to their doctrines and speculations, sees them by no spurious light, but by that genuine light which shines forth from itself.
8. Philo of Alexandria, On The Posterity of Cain, 181, 130 (1st cent. BCE - 1st cent. CE)

130. And of what kind they are, he proceeds to show in a few words, deriving his explanation from the natural things of art; for he introduces Agar as filling a leathern bag with water, and giving her child Drink. Now Agar is the handmaid of Sarah, the new dispensation of perfect virtue; and she is correctly represented so. Since, therefore, having come to the depth of knowledge, which Moses here calls a well, she draws up (filling the soul as if it were a vessel) the doctrines and speculations which she is in pursuit of, wishing to feed her child on the things on which she herself is fed.
9. Philo of Alexandria, On The Special Laws, 1.121, 4.75, 4.107, 4.141 (1st cent. BCE - 1st cent. CE)

1.121. For if in merchant vessels the sailors were to receive an equal share with the pilot of the ship, and if in ships of war the rowers and the mariners were to receive an equal share with the captain, and if in military camps the cavalry of the line were to receive an equal share with their officers, the heavy armed infantry with their colonels, and the colonels with the generals; again, if in cities the parties before the court were to be placed on the same footing with the judges, the committeemen with the ministers, and in short private individuals with the magistrates, there would be incessant troubles and seditions, and the equality in words would produce inequality in fact; for it is an unequal measure to give equal honour to persons who are unequal in rank or desert; and inequality is the root of all evil. 4.75. For all those who have drunk deep of the fountains of wisdom, having banished envy entirely out of their minds, are of their own accord, and without any prompting, ready to undertake the assistance of their neighbours, pouring the streams of their words into their souls through their ears, so as to impart to them a participation in similar knowledge with themselves. And when they see young men of good dispositions springing up like flourishing and vigorous shoots of a vine, they rejoice, thinking that they have found proper inheritors for this wealth of their souls, which is the only real riches, and having taken them they cultivate their souls with doctrines and good meditations, until they arrive at full strength and maturity, so as to bring forth the fruit of excellence. 4.107. for as the animal which chews the cud, while it is masticating its food draws it down its throat, and then by slow degrees kneads and softens it, and then after this process again sends it down into the belly, in the same manner the man who is being instructed, having received the doctrines and speculations of wisdom in at his ears from his instructor, derives a considerable amount of learning from him, but still is not able to hold it firmly and to embrace it all at once, until he has resolved over in his mind everything which he has heard by the continued exercise of his memory (and this exercise of memory is the cement which connects idea 4.141. And let him instruct in the principles of justice all his relatives and friends, and all young men, at home and on the road, and when they are going to bed, and when they rise up; that in all their positions, and in all their motions, and in all places whether private or public, not only waking, but also while asleep, they may be delighted with the image and conception of justice. For there is no delight more exquisite than that which proceeds from the whole soul being entirely filled with justice, while devoted to the study of its everlasting doctrines and meditations, so that it has no vacant place at which injustice can effect an entrance.
10. Philo of Alexandria, On The Virtues, 8, 63 (1st cent. BCE - 1st cent. CE)

63. and I have learnt by myself not to approve of, as fit for dominion, any one of those men who appear to be suitable. "I, indeed, myself, did neither undertake the charge of caring for and providing for the common prosperity of my own accord, nor because I was appointed to the office by any human being; but I undertook to govern this people because God manifestly declared his will by visible oracles and distinct commandments, and commanded me to rule them; and I, after having besought and supplicated him to excuse me, because I had a respect unto the greatness of the business, at last, after he had repeated his commandments many times, I with fear obeyed.
11. Philo of Alexandria, Allegorical Interpretation, 3.84 (1st cent. BCE - 1st cent. CE)

12. Philo of Alexandria, That The Worse Attacks The Better, 66 (1st cent. BCE - 1st cent. CE)

66. And such an one before he practised was a pupil, having another to teach him; but when he became competent himself to guard what he had learnt, he then received the power and rank of a teacher, having appointed his brother, his own uttered discourse, to the ministration of teaching. For it is said that, "His brother shall Minister;" so that the mind of the good man is the guardian and steward of the doctrines of virtue. But his brother, that is to say, uttered discourse, shall minister instead of him, going through all the doctrines and speculations of wisdom to those who are desirous of instruction.
13. Philo of Alexandria, That God Is Unchangeable, 151 (1st cent. BCE - 1st cent. CE)

151. These are mighty deeds of boldness for a heavenly and celestial soul, which has utterly forsaken the regions of earth, and which has been drawn up on high, and has its abode among the divine natures. For being filled with the sight of the genuine and incorruptible good things, it very naturally repudiates those which only last a day and are spurious. XXXIII.
14. New Testament, 1 Timothy, 3.2-3.7 (1st cent. CE - 1st cent. CE)

3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 3.7. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil.
15. New Testament, 2 Timothy, 2.23-2.25 (1st cent. CE - 1st cent. CE)

2.23. But refuse foolish and ignorant questionings, knowing that they generate strife. 2.24. The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient 2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth


Subjects of this text:

subject book bibliographic info
abraham, humanity of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
age and youth Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
child(ren) Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 565
collocutions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
dispute between abraham and lot, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
dispute between abraham and lot Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
domestic violence Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 565
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 565
external goods, virtue vs. Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
gomorrah, false and true Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
gomorrah, the soul and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
hagar Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
household, management Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 565
humanity of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 565
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 565
timothy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 565
triremes Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
vice Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 565
virtue' Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 565
virtue, vs. wealth or external goods Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345
xenophon, oikonomia Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 565
δόγματα Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 345