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Tiresias: The Ancient Mediterranean Religions Source Database



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Philo Of Alexandria, That The Worse Attacks The Better, 224
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Intertexts (texts cited often on the same page as the searched text):

5 results
1. Hebrew Bible, Genesis, 1.1, 9.20, 15.10 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.1. In the beginning God created the heaven and the earth." 9.20. And Noah, the man of the land, began and planted a vineyard." 15.10. And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not."
2. Philo of Alexandria, On The Confusion of Tongues, 177, 176 (1st cent. BCE - 1st cent. CE)

176. These things, then, it was necessary to give an idea of beforehand; but for what reason this was necessary we must now say. The nature of animals was originally divided into the portion endowed with and into that devoid of reason, the two being at variance with one another. Again the rational division was subdivided into the perishable and imperishable species, the perishable species being the race of mankind, and the imperishable species being the company of incorporeal souls which revolve about the air and heaven.
3. Philo of Alexandria, On Giants, 11-18, 6-10 (1st cent. BCE - 1st cent. CE)

10. Since what shall we say? Must we not say that these animals which are terrestrial or aquatic live in air and spirit? What? Are not pestilential afflictions accustomed to exist when the air is tainted or corrupted, as if that were the cause of all such assuming vitality? Again, when the air is free from all taint and innocent, such as it is especially wont to be when the north wind prevails, does not the imbibing of a purer air tend to a more vigorous and more lasting duration of life?
4. Philo of Alexandria, On Dreams, 1.133-1.141 (1st cent. BCE - 1st cent. CE)

1.133. Such then may be said, by way of preface, to the discussion of that description of visions which are sent from God. But it is time now to turn to the subject itself, and to investigate, with accuracy, every portion of it. The scripture therefore says, "And he dreamed a dream. And behold a ladder was planted firmly on the ground, the head of which reached to heaven, and the angels of God were ascending and descending along It. 1.134. By the ladder in this thing, which is called the world, is figuratively understood the air, the foundation of which is the earth, and the head is the heaven; for the large interior space, which being extended in every direction, reaches from the orb of the moon, which is described as the most remote of the order in heaven, but the nearest to us by those who contemplate sublime objects, down to the earth, which is the lowest of such bodies, is the air. 1.135. This air is the abode of incorporeal souls, since it seemed good to the Creator of the universe to fill all the parts of the world with living creatures. On this account he prepared the terrestrial animals for the earth, the aquatic animals for the sea and for the rivers, and the stars for the heaven; for every one of these bodies is not merely a living animal, but is also properly described as the very purest and most universal mind extending through the universe; so that there are living creatures in that other section of the universe, the air. And if these things are not comprehensible by the outward senses, what of that? For the soul is also invisible. 1.136. And yet it is probable that the air should nourish living animals even more than the land or the water. Why so? Because it is the air which has given vitality to those animals which live on the earth and in the water. For the Creator of the universe formed the air so that it should be the habit of those bodies which are immovable, and the nature of those which are moved in an invisible manner, and the soul of such as are able to exert an impetus and visible sense of their own. 1.137. Is it not then absurd that that element, by means of which the other elements have been filled with vitality, should itself be destitute of living things? Therefore let no one deprive the most excellent nature of living creatures of the most excellent of those elements which surrounds the earth; that is to say, of the air. For not only is it not alone deserted by all things besides, but rather, like a populous city, it is full of imperishable and immortal citizens, souls equal in number to the stars. 1.138. Now of these souls some descend upon the earth with a view to be bound up in mortal bodies, those namely which are most nearly connected with the earth, and which are lovers of the body. But some soar upwards, being again distinguished according to the definitions and times which have been appointed by nature. 1.139. of these, those which are influenced by a desire for mortal life, and which have been familiarised to it, again return to it. But others, condemning the body of great folly and trifling, have pronounced it a prison and a grave, and, flying from it as from a house of correction or a tomb, have raised themselves aloft on light wings towards the aether, and have devoted their whole lives to sublime speculations. 1.140. There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutets of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything. 1.141. Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (diangellousi) the injunctions of the father to his children, and the necessities of the children to the father.
5. Philo of Alexandria, That The Worse Attacks The Better, 131-141, 146-148, 152-154, 157, 159-162, 170, 177-178, 185, 205, 228, 130 (1st cent. BCE - 1st cent. CE)

130. At 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;


Subjects of this text:

subject book bibliographic info
abraham Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
aristotle Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
baccchus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
blessed life/blessedness Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
camel, symbol of memory Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
cicero Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
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
elements Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
eudoxus of cnidus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
euripides Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
figures of speech, rhetorical question Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
god, maker Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
herodotus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
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
passions Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
planets Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
sense-perception Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
senses, five Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
simplicius Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
soul, incorporeal Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
soul Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218
stars Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
symbolic interpretation Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 113
worker of the earth' Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 218