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Tiresias: The Ancient Mediterranean Religions Source Database



9251
Philo Of Alexandria, That The Worse Attacks The Better, 130-137


nanAt all events, we repudiate those chatterers and interminable talkers, who, in the long passages of their conversations, do not properly keep to their conceptions, but merely connect long and empty and, to say the truth, lifeless sentences. Therefore the conversation of such men as these is indecorous, and is justly condemned to groan; as, on the other hand, it is inevitable that that conversation which proceeds from a proper consideration of the objects of its consideration must rejoice, since it comes in an adequate manner to the interpretation of the things which it saw and comprehended vigorously;


nanand this is a matter within the knowledge of almost every one from his daily experience. For, when we thoroughly understand what we are saying, then our speech rejoices and exults, and is rich in most emphatic and appropriate expressions, with which, using great copiousness and fluency of unhesitating diction, it sets before the hearer what it desires to exhibit to him in a most evident and efficient manner. But when the comprehension of the conceptions is doubtful, then the speech stumbles and exhibits a great deficiency of suitable and felicitous expressions, and speaks very inappropriately; on which account it is tedious and wearisome and wanders about, and instead of persuading its hearers it pains their ears. XXXVI.


nanAgain, it is not every speech which should come forward to meet the conceptions; nor is it every kind of conception that it should come to meet; but only the perfect Aaron who should come forward to meet the conceptions of the most perfect Moses. Since else why, when God had said, "Behold, is not Aaron thy brother?" did he add, "the Levite," if it were not for the sake of teaching that it belongs to the Levite and priest, and to virtuous speech alone, to give information respecting the conceptions of the mind, which are shoots of the perfect soul.


nanFor never may the speech of a wicked man be interpreter of divine doctrines, for such an one would deform their beauty by his own pollutions; and, on the other hand, may what is intemperate and disgraceful never be related by the utterance of a virtuous man, but may sacred and holy conversations always deliver the relation of holy things.


nanIn some of the best governed cities of the world they say that such a custom as this prevails. When any man who has not lived well attempts to deliver his opinion, either in the council or in the assembly of the people, he is not permitted to do so by his own mouth, but is compelled by the magistrates to deliver his opinion to some virtuous and honourable man to explain in his behalf; and then he, when he has heard what he wishes said, rises up and unfolds the meaning of the sewn up mouth of his instructor, becoming his extempore pupil; and he displays the imaginations of another, scarcely considering the original concern for them even in the rank of a hearer or spectator. So some people do not choose to receive even benefits from unworthy persons, but look upon the injury accruing from the shame of taking their advice as greater than the advantage which can be derived from it. XXXVII.


nanThis lesson the most holy Moses appears to teach; for such is the object of the statement that Aaron the Levite is coming forward to meet his brother Moses, and that when he sees him he rejoices in himself; and the statement that he rejoices in himself shows also, besides the doctrine which has already been mentioned, another more connected with politics, since the lawgiver is here exhibiting that genuine joy which is most especially akin to the human race;


nanfor to speak strictly, the feeling of joy does not belong to abundance of money, or of possessions, or to brilliancy of renown, nor, in short, to any one of those external circumstances which are lifeless and unstable, and which contain the seeds of their decay in themselves: nor yet does it belong to personal strength and vigour, and to the other advantages of the body, which are common to even the most worthless men, and which have often brought inevitable destruction on those who possessed them.


nanSince then it is only in the virtues of the soul that genuine and unadulterated joy is found, and since every wise man rejoices, he rejoices in himself, and not in his surrounding circumstances; for the things that are in himself are the virtues of the mind on which it is worthy for a man to provide himself; but the circumstances which surround him are either a good condition of body or an abundance of external wealth, which are not proper objects for a man to pride himself on. XXXVIII.


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

11 results
1. Hebrew Bible, Genesis, a b c d\n0 "17.17" "17.17" "17 17"\n1 15.10 15.10 15 10 \n2 15.4 15.4 15 4 \n3 15.5 15.5 15 5 \n4 15.6 15.6 15 6 \n5 18.12 18.12 18 12 \n6 18.13 18.13 18 13 \n7 18.14 18.14 18 14 \n8 18.15 18.15 18 15 \n9 2.5 2.5 2 5 \n10 9.20 9.20 9 20 (9th cent. BCE - 3rd cent. BCE)

2. Philo of Alexandria, On The Life of Abraham, 263-274, 262 (1st cent. BCE - 1st cent. CE)

3. Philo of Alexandria, On The Cherubim, 13, 12 (1st cent. BCE - 1st cent. CE)

12. Now the first example of an enemy placed directly in front of one is derived from what is said in the case of Cain, that "he went out from the face of God, and dwelt in the land of Nod, in the front of Eden." Now Nod being interpreted means commotion, and Eden means delight. The one therefore is a symbol of wickedness agitating the soul, and the other of virtue which creates for the soul a state of tranquillity and happiness, not meaning by happiness that effeminate luxury which is derived from the indulgence of the irrational passion of pleasure, but a joy free from toil and free from hardship, which is enjoyed with great tranquillity. 12. in this manner those who are skilful in the art of medicine, save their patients; for they do not think it advisable to give food before they have removed the causes of their diseases; for while the diseases remain, food is useless, being the pernicious materials of their sufferings. III.
4. Philo of Alexandria, On The Change of Names, 184-185, 189-192, 180 (1st cent. BCE - 1st cent. CE)

180. For the fervid and glowing heat of that region does not suffer to to rest tranquil; on which account, overleaping many things, it is borne far beyond every boundary perceptible by the outward senses, to that which is compounded of ideas and appearances by the law of kindred. On which account in the good man there is a slight change, indivisible, unapportionable, not perceptible by the outward senses, but only by the intellect, and being in a manner independent of them. XXXIV.
5. Philo of Alexandria, On The Creation of The World, 129 (1st cent. BCE - 1st cent. CE)

6. Philo of Alexandria, On Curses, 28-30, 27 (1st cent. BCE - 1st cent. CE)

27. Let these men, then, hang by their appetites as by a halter; but the wise Abraham, where he stands, comes near to God, who is also standing. For Moses says that "Abraham was standing near to God; and coming nigh unto him, he Said,"... For in good truth the unalterable soul is the only thing that has access to the unalterable God; and being of such a disposition, it does really stand very near to the Divine power.
7. Philo of Alexandria, On The Sacrifices of Cain And Abel, 32 (1st cent. BCE - 1st cent. CE)

32. Know, then, my good friend, that if you become a votary of pleasure you will be all these things: a bold, cunning, audacious, unsociable, uncourteous, inhuman, lawless, savage, illtempered, unrestrainable, worthless man; deaf to advice, foolish, full of evil acts, unteachable, unjust, unfair, one who has no participation with others, one who cannot be trusted in his agreements, one with whom there is no peace, covetous, most lawless, unfriendly, homeless, cityless, seditious, faithless, disorderly, impious, unholy, unsettled, unstable, uninitiated, profane, polluted, indecent, destructive, murderous, illiberal, abrupt, brutal, slavish, cowardly, intemperate, irregular, disgraceful, shameful, doing and suffering all infamy, colourless, immoderate, unsatiable, insolent, conceited, self-willed, mean, envious, calumnious, quarrelsome, slanderous, greedy, deceitful, cheating, rash, ignorant, stupid, inharmonious, dishonest, disobedient, obstinate, tricky, swindling, insincere, suspicious, hated, absurd, difficult to detect, difficult to avoid, destructive, evil-minded, disproportionate, an unreasonable chatterer, a proser, a gossip, a vain babbler, a flatterer, a fool, full of heavy sorrow, weak in bearing grief, trembling at every sound, inclined to delay, inconsiderate, improvident, impudent, neglectful of good, unprepared, ignorant of virtue, always in the wrong, erring, stumbling, ill-managed, ill-governed, a glutton, a captive, a spendthrift, easily yielding, most crafty, double-minded, double-tongued, perfidious, treacherous, unscrupulous, always unsuccessful, always in want, infirm of purpose, fickle, a wanderer, a follower of others, yielding to impulses, open to the attacks of enemies, mad, easily satisfied, fond of life, fond of vain glory, passionate, ill-tempered, lazy, a procrastinator, suspected, incurable, full of evil jealousies, despairing, full of tears, rejoicing in evil, frantic, beside yourself, without any steady character, contriving evil, eager for disgraceful gain, selfish, a willing slave, an eager enemy, a demagogue, a bad steward, stiffnecked, effeminate, outcast, confused, discarded, mocking, injurious, vain, full of unmitigated unalloyed misery.
8. Philo of Alexandria, On The Virtues, 213-219, 212 (1st cent. BCE - 1st cent. CE)

212. The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses.
9. Philo of Alexandria, Allegorical Interpretation, 3.83-3.87, 3.105-3.107, 3.217-3.219 (1st cent. BCE - 1st cent. CE)

10. Philo of Alexandria, Who Is The Heir, 91-94, 90 (1st cent. BCE - 1st cent. CE)

90. Therefore it is a necessary addition which is subjoined, "Abraham believed in God," to the praise of him who did thus believe. And yet, perhaps, some one may say, "Do you judge this worthy of praise? who would not give his attention to God when saying or promising anything, even if he were the most wicked and impious of all men?
11. Philo of Alexandria, That The Worse Attacks The Better, 120, 123-126, 131-141, 146-148, 152-154, 157, 159-162, 170, 177-178, 185, 205, 224, 228, 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.


Subjects of this text:

subject book bibliographic info
aaron, as speech/logos prophorikos Cover, Philo of Alexandria: On the Change of Names (2023) 439
aaron Cover, Philo of Alexandria: On the Change of Names (2023) 125, 439
abraham Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
abram/abraham, faith and doubt of Cover, Philo of Alexandria: On the Change of Names (2023) 463
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 135
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 139, 439
arithmology, ten Cover, Philo of Alexandria: On the Change of Names (2023) 125, 139
brachylogy, philosophers Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
brevity Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
brutus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
camel, symbol of memory Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
children Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
creation of the Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
cultivator Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
distinction Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
division Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
doubt Cover, Philo of Alexandria: On the Change of Names (2023) 463
elements Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
emotions, bad Cover, Philo of Alexandria: On the Change of Names (2023) 139
emotions, good Cover, Philo of Alexandria: On the Change of Names (2023) 135, 139, 439
emotions Cover, Philo of Alexandria: On the Change of Names (2023) 135, 139
etymology Cover, Philo of Alexandria: On the Change of Names (2023) 135
faith Cover, Philo of Alexandria: On the Change of Names (2023) 463
fall Cover, Philo of Alexandria: On the Change of Names (2023) 125
figures of speech, rhetorical question Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
god Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
graeco-roman, philosophical moral tradition Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
hope Cover, Philo of Alexandria: On the Change of Names (2023) 135, 463
ideas Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 135, 139
israel, nation/people Cover, Philo of Alexandria: On the Change of Names (2023) 439
joy Cover, Philo of Alexandria: On the Change of Names (2023) 125, 135, 139, 439
laughter Cover, Philo of Alexandria: On the Change of Names (2023) 125, 135, 139, 439, 463
law Cover, Philo of Alexandria: On the Change of Names (2023) 135, 139
levite Cover, Philo of Alexandria: On the Change of Names (2023) 135, 139
logos, tomeus Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
metaphorical language/use Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
moral / morality, life Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
moses Cover, Philo of Alexandria: On the Change of Names (2023) 463; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
offering, first fruit (tithe) Cover, Philo of Alexandria: On the Change of Names (2023) 135
onomasticon Cover, Philo of Alexandria: On the Change of Names (2023) 135
pagan / pagans / pagan religion Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
passions Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
perfection Cover, Philo of Alexandria: On the Change of Names (2023) 439
philo of alexandria Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
philosophy Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
plato, ideas Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
platonism Cover, Philo of Alexandria: On the Change of Names (2023) 439
plutarch Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
priest, high priest Cover, Philo of Alexandria: On the Change of Names (2023) 439
priest Cover, Philo of Alexandria: On the Change of Names (2023) 135, 439
promises, divine Cover, Philo of Alexandria: On the Change of Names (2023) 463
qge Cover, Philo of Alexandria: On the Change of Names (2023) 439
reasoning Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
rhetoric Cover, Philo of Alexandria: On the Change of Names (2023) 135; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
rhetorical education of children Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
sarah Cover, Philo of Alexandria: On the Change of Names (2023) 125, 439, 463
scripture Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
self-restrain Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
soul Cover, Philo of Alexandria: On the Change of Names (2023) 135; Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
stoicism Cover, Philo of Alexandria: On the Change of Names (2023) 135, 439
tithe, levitical Cover, Philo of Alexandria: On the Change of Names (2023) 139
verbosity Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265
virtue Cover, Philo of Alexandria: On the Change of Names (2023) 463
worker of the earth' Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218