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Tiresias: The Ancient Mediterranean Religions Source Database



9251
Philo Of Alexandria, That The Worse Attacks The Better, 19


nanIf, therefore, you see any one desiring meat or drink at an unseasonable time, or repudiating baths or ointments at the proper season, or neglecting the proper clothing for his body, or lying on the ground and sleeping in the open air, and by such conduct as this, pretending to a character for temperance and self-denial, you, pitying his self-deception, should show him the true path of temperance, for all the practices in which he has been indulging are useless and profitless labours, oppressing both his soul and body with hunger and all sorts of other hardships.


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

14 results
1. Hebrew Bible, Genesis, 12.15 (9th cent. BCE - 3rd cent. BCE)

12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house."
2. Hebrew Bible, Ezekiel, 16.26, 23.19-23.21 (6th cent. BCE - 5th cent. BCE)

16.26. וַתִּזְנִי אֶל־בְּנֵי־מִצְרַיִם שְׁכֵנַיִךְ גִּדְלֵי בָשָׂר וַתַּרְבִּי אֶת־תַּזְנֻתֵךְ לְהַכְעִיסֵנִי׃ 23.19. וַתַּרְבֶּה אֶת־תַּזְנוּתֶיהָ לִזְכֹּר אֶת־יְמֵי נְעוּרֶיהָ אֲשֶׁר זָנְתָה בְּאֶרֶץ מִצְרָיִם׃ 23.21. וַתִּפְקְדִי אֵת זִמַּת נְעוּרָיִךְ בַּעְשׂוֹת מִמִּצְרַיִם דַּדַּיִךְ לְמַעַן שְׁדֵי נְעוּרָיִךְ׃ 16.26. Thou hast also played the harlot with the Egyptians, thy neighbours, great of flesh; and hast multiplied thy harlotry, to provoke Me." 23.19. Yet she multiplied her harlotries, remembering the days of her youth, wherein she had played the harlot in the land of Egypt." 23.20. And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses." 23.21. Thus thou didst call to remembrance the lewdness of thy youth, when they from Egypt bruised thy breasts for the bosom of thy youth."
3. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

68b. than in the other world grieve when he dies and not be glad to go there? We cannot think that, my friend, if he is really a philosopher; for he will confidently believe that he will find pure wisdom nowhere else than in the other world. And if this is so, would it not be very foolish for such a man to fear death? Very foolish, certainly, said he. Then is it not, said Socrates, a sufficient indication, when you see a man troubled because he is going to die, that he was not a lover of wisdom but a lover of the body?
4. Philo of Alexandria, On The Decalogue, 131 (1st cent. BCE - 1st cent. CE)

5. Philo of Alexandria, On Flight And Finding, 34, 33 (1st cent. BCE - 1st cent. CE)

33. And here therefore truth may not unreasonably blame those who, without any examination, abandon the business and means of regulating a civil life, and who say that they have learnt to despise glory and pleasure; for those men are behaving insolently, and do not really despise these things, making an open boast of their sordid, and melancholy, and stern appearance, and putting forth their austere and dirty way of living as a bait, as if they were lovers of orderly behaviour, and modestly, and endurance;
6. Philo of Alexandria, On Giants, 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.
7. Philo of Alexandria, On The Life of Joseph, 28-32, 35-36, 58-60, 152 (1st cent. BCE - 1st cent. CE)

8. Philo of Alexandria, On The Change of Names, 209, 208 (1st cent. BCE - 1st cent. CE)

208. for since Moses is the purest mind, and Aaron is his speech, and moreover, since the mind has been taught to think of divine things in a divine manner, and since the speech has learnt to interpret holy things in holy language, the sophists imitating them, and adulterating the genuine coinage, say, that they also conceive rightly, and speak in a praiseworthy manner about what is most excellent. In order, therefore, that we may not be deceived by a placing of the base money in juxtaposition with the good, by reason of the similitude of the impression, he has given us a test by which they may be distinguished.
9. Philo of Alexandria, On The Special Laws, 4.185 (1st cent. BCE - 1st cent. CE)

4.185. but those men who acquire great power and authority to the injury and damage of their subjects, ought to be entitled, not rulers, but enemies, inasmuch as they are acting the part of implacable foes. Not but what those who injure one treacherously are even more wicked than those who oppose one openly, since it is possible to repel the one without difficulty, as they display their hostility without disguise; but the evil-mindedness of the others is difficult to detect and hard to unveil, being like the conduct of men on the stage, who are clothed in a dress which does not belong to them, in order to conceal their real appearance.
10. Philo of Alexandria, On The Virtues, 60 (1st cent. BCE - 1st cent. CE)

60. and if thou lookest upon them also as unfit, having a greater regard for the whole nation than for thy nearest and dearest relations, still thou hast an irreproachable friend who has given a proof of his perfect virtue to you who art all-wise and capable to judge of it. Why, then, do thou not think fit to show your approbation of him, if thy object is not to select one on account of his family but on account of his virtue?
11. Philo of Alexandria, Against Flaccus, 19 (1st cent. BCE - 1st cent. CE)

19. but they, for they persisted in their ill-will, being reconciled with him only in words and in appearance, but in their actions and in their hearts they bore him incurable enmity, and though only pretending a genuine friendship towards him, like actors in a theatre, they drew him over wholly to their side; and so the governor became a subject, and the subjects became the governor, advancing the most unprofitable opinions, and immediately confirming and insisting upon them;
12. Philo of Alexandria, Allegorical Interpretation, 1.33, 3.47 (1st cent. BCE - 1st cent. CE)

1.33. But some one may ask, why God thought an earth-born mind, which was wholly devoted to the body, worthy of divine inspiration, and yet did not treat the one made after his own idea and image in the same manner. In the second place he may ask, what is the meaning of the expression "breathed into." And thirdly, why he breathed into his face: fourthly also, why, since he knew the name of the Spirit when he says, "And the Spirit of God moved upon the face of the Waters," he now speaks of breath, and not of the Spirit.
13. Philo of Alexandria, That God Is Unchangeable, 111 (1st cent. BCE - 1st cent. CE)

111. But another mind attached to the body and the slave of the passions, having been sold as slave to the chief cook, 27 that is to say to the pleasure of our compound being, and being castrated and mutilated of all the masculine and generative parts of the soul, being afflicted with a want of all good practices, and being incapable of receiving the divine voice, being also separated and cut off from the sacred assembly, in which conferences and discussions about virtue are continually being brought up, is conducted into the prison of the passions, and finds grace, (a grace more inglorious than dishonour), with the keeper of the prison.28
14. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)

5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"


Subjects of this text:

subject book bibliographic info
alexandria Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
asceticism Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
biblical, laws Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
body Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
book of the ten festivals Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
brotherhood Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
christian Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
church Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
citizens Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
clothing Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
cynics, philosophers / movement / philosophy Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
cynics, philosophical tradition Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
cynics Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
diogenes laertius Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
egypt, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
egypt, as land of the body Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
egypt, sojourn in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
egypt Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
elijah Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
essenes Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
garment Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
god, as director Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
god, as hating Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
god Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
gods fool Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
gregory of nazianze Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
israel (ancient) Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
jewish, heritage Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
jews Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
joseph Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
marriage, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
monastery Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
monk Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
mourning customs, the multitude Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
natural law Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
nature / nature Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
oil Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
pentateuch Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
pharaoh, as body-loving Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
pharaoh, punishment of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
philo Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
philo of alexandria Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
sarah, as virtue Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
self-control Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
state' Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
the body, love of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
theatre imagery Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
theology Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
therapeutae Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 217
virtue, as torture Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
women Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 127
νοῦς Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246
φιλοσώματος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 246