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Tiresias: The Ancient Mediterranean Religions Source Database



9251
Philo Of Alexandria, That The Worse Attacks The Better, 75


nanFor as, when some musician or grammarian is dead, the music and grammar which existed in them dies with them, but their ideas survive, and in a manner live as long as the world itself endures; according to which the existing race of men, and those who are to exist hereafter in continual succession, will, to the end of time, become skilful in music and grammar. Thus, also, if the prudence, or the temperance, or the courage, or the justice, or, in short, if the wisdom of any kind existing in any individual be destroyed, nevertheless the prudence existing in the nature of the immortal universe will still be immortal; and every virtue is erected like a pillar in imperishable solidity, in accordance with which there are some good people now, and there will be some hereafter.


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

13 results
1. Hebrew Bible, Exodus, 3.14-3.15 (9th cent. BCE - 3rd cent. BCE)

3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations."
2. Hebrew Bible, Genesis, 2.7, 9.20 (9th cent. BCE - 3rd cent. BCE)

2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 9.20. And Noah, the man of the land, began and planted a vineyard."
3. Herodotus, Histories, 8.55 (5th cent. BCE - 5th cent. BCE)

8.55. I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this.
4. Philo of Alexandria, On The Life of Abraham, 54 (1st cent. BCE - 1st cent. CE)

54. Very appropriately, therefore, he has represented, as united by relationship, these three, which in name indeed are men, but in reality, as I have said before, virtues, nature, instruction, and practice, which men also call by another name, and entitle them the three graces (charites), either from the fact of God having bestowed (kecharisthai) on our race those three powers, in order to produce the perfection of life, or because they themselves have bestowed themselves on the rational soul as the most glorious of gifts, so that the eternal name, as set forth in the scriptures, may not be used in conjunction with three men, but rather with the aforesaid powers;
5. Philo of Alexandria, On The Preliminary Studies, 112 (1st cent. BCE - 1st cent. CE)

112. He also takes of his good things, evidently not silver, nor any gold, nor any other of those things which consist of perishable materials; for Moses never gave the favourable apellation of good to any of these things, but those genuine good things which are the only good things of the soul; and those he appropriates for the use of his journey, and for his purposes of traffic, namely, instruction, improvement, study, desire, admiration, enthusiasm, prophecy, and the love of doing good actions;
6. Philo of Alexandria, On The Change of Names, 12 (1st cent. BCE - 1st cent. CE)

12. but in order that the human race may not be wholly destitute of any appellation which they may give to the most excellent of beings, I allow you to use the word Lord as a name; the Lord God of three natures--of instruction, and of holiness, and of the practice of virtue; of which Abraham, and Isaac, and Jacob are recorded as the symbols. For this, says he, is the everlasting name, as if it has been investigated and discerned in time as it exists in reference to us, and not in that time which was before all time; and it is also a memorial not placed beyond recollection or intelligence, and again it is addressed to persons who have been born, not to uncreated natures.
7. Philo of Alexandria, On The Creation of The World, 23 (1st cent. BCE - 1st cent. CE)

23. And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it.
8. Philo of Alexandria, On The Sacrifices of Cain And Abel, 57 (1st cent. BCE - 1st cent. CE)

57. And he who conceives that he was deserving to receive the possession and enjoyment of good things, may be taught to change his opinion by the oracle which says, "You do not enter into this land to possess it because of thy righteousness, or because of the holiness of thy heart; but, in the first place, because of the iniquity of these nations, since God has brought on them the destruction of wickedness; and in the second place that he may establish the covet which he swore to our Fathers." Now by the covet of God his graces are figuratively meant (nor is it right to offer to him anything that is imperfect), as all the gifts of the uncreated God are complete and entirely perfect, and virtue is a thing complete among existing things, and so is the course of action in accordance with it.
9. Philo of Alexandria, On The Special Laws, 1.47 (1st cent. BCE - 1st cent. CE)

1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened.
10. Philo of Alexandria, On The Life of Moses, 1.76 (1st cent. BCE - 1st cent. CE)

1.76. And if, inasmuch as they are weak in their natural abilities, they shall inquire further about my appellation, tell them not only this one fact that I am God, but also that I am the God of those men who have derived their names from virtue, that I am the God of Abraham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teaching, another of natural wisdom, and the third of that which is derived from practice. And if they are still distrustful they shall be taught by these tokens, and then they shall change their dispositions, seeing such signs as no man has hitherto either seen or heard.
11. Philo of Alexandria, That The Worse Attacks The Better, 76 (1st cent. BCE - 1st cent. CE)

76. Unless, indeed, we should say that the death of any individual man is the destruction of humanity and of the human race, which, whether we ought to call it a genus, or a species, or a conception, or whatever else you please, those who are anxious about the investigation of proper names may determine. One seal has often stamped thousands upon thousands of impressions in infinite number, and though at times all those impressions have been effaced with the substances on which they were stamped, still the seal itself has remained in its pristine condition without being at all injured in its nature.
12. Mishnah, Avot, 5.3 (1st cent. CE - 3rd cent. CE)

5.3. With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him)."
13. Sextus, Against The Mathematicians, 8.275-8.276 (2nd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
abel Levison, The Greek Life of Adam and Eve (2023) 224
abraham Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
adam Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
alcinous Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250
aristotle Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
arius didymus Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250
balaam Levison, The Greek Life of Adam and Eve (2023) 224
blessings Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
body Levison, The Greek Life of Adam and Eve (2023) 224
cain, death of Levison, The Greek Life of Adam and Eve (2023) 224
cain Levison, The Greek Life of Adam and Eve (2023) 224
death, abel, of Levison, The Greek Life of Adam and Eve (2023) 224
death, cain, of Levison, The Greek Life of Adam and Eve (2023) 224
dyad and monad, the earthborn Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
endeavour Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250
eternal vs. mortal Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
etymologies, of israel Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
eusebius Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250
excellence, friend of Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
excellence, lover of Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
figures of speech, asyndeton Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
fountain Levison, The Greek Life of Adam and Eve (2023) 224
god, blessings of Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
god, of abraham, isaac, and jacob Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
gomorrah, the graces Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
head Levison, The Greek Life of Adam and Eve (2023) 224
humanity, three eras of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
imagery, seals Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250
imperishable vs. mortal Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
isaac, nature and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
isaac Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
israel, etymology of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
israel Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
judgment Levison, The Greek Life of Adam and Eve (2023) 224
learning Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
learning and teaching, abraham associated with Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
learning and teaching Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
lover of, excellence Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
middle platonism Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250
mortal vs. eternal Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
nature, isaac and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
noah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
passions Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250, 251
perfection Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250, 251
plato Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250, 251
plutarch Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250
practice, jacob and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
practice Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
progress, moral Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250
ps.plato Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
seeds, abel, of Levison, The Greek Life of Adam and Eve (2023) 224
seeds, cain, of Levison, The Greek Life of Adam and Eve (2023) 224
soul Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250, 251
symmetry Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
teaching Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250
tongue Levison, The Greek Life of Adam and Eve (2023) 224
triads, second Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 196
virtue' Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 250
virtue Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251
voice, abel, of Levison, The Greek Life of Adam and Eve (2023) 224
voice Levison, The Greek Life of Adam and Eve (2023) 224
wickedness, life of Levison, The Greek Life of Adam and Eve (2023) 224
zeller, dieter Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 251