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Tiresias: The Ancient Mediterranean Religions Source Database



9250
Philo Of Alexandria, Who Is The Heir, 68-73


nanWho, then, shall be the heir? Not that reasoning which remains in the prison of the body according to its own voluntary intentions, but that which is loosened from those bonds and emancipated, and which has advanced beyond the walls, and if it be possible to say so, has itself forsaken itself. "For he," says the scripture, "who shall come out from thee, he shall be thy heir.


nanTherefore if any desire comes upon thee, O soul, to be the inheritor of the good things of God, leave not only thy country, the body, and thy kindred, the outward senses, and thy father's house, that is speech; but also flee from thyself, and depart out of thyself, like the Corybantes, or those possessed with demons, being driven to frenzy, and inspired by some prophetic inspiration.


nanFor while the mind is in a state of enthusiastic inspiration, and while it is no longer mistress of itself, but is agitated and drawn into frenzy by heavenly love, and drawn upwards to that object, truth removing all impediments out of its way, and making every thing before it plain, that so it may advance by a level and easy road, its destiny is to become an inheritor of the things of God.


nanBut, O mind! take confidence, and explain to us how you depart and emigrate from those former things, you who utter things perceptible only by the intellect to those who have been taught to hear rightly, always saying, I emigrated from my sojourn in the body when I learnt to despise the flesh, and I emigrated from the outward sense when I learnt to look upon the objects of outward sense as things which had no existence in reality--condemning its judicial faculties as spurious and corrupted, and full of false opinion, and also condemning the objects submitted to that judgment as speciously devised to allure and to deceive, and to snatch the truth from out of the middle of nature. Again, I departed from speech when I convicted it of great unreasonableness, although it talked of sublime subjects and puffed itself up;


nanfor it dared a not inconsiderable deed of daring, namely, to show me bodies through the medium of shadows, and things by means of words, which was impossible; therefore it kept stumbling about over repeated obstacles, and kept on talking vainly, being unable by common expressions to give a clear representation and understanding of the peculiar properties of the subjects with which it was dealing.


nanBut I, learning by experience, like an infant and untaught child, decided that it was better to depart from all these things, and to attribute the powers of each to God, who makes and consolidates the body, and who prepares the outward senses so as to feel appropriately, and who gives to speech the power of speaking at its desire;


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

5 results
1. Philo of Alexandria, On Drunkenness, 95-100 (1st cent. BCE - 1st cent. CE)

100. for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI.
2. Philo of Alexandria, On Giants, 54 (1st cent. BCE - 1st cent. CE)

54. Thus also Moses, having fixed his tent outside of the tabernacle and outside of all the corporeal army, that is to say, having established his mind so that it should not move, begins to worship God, and having entered into the darkness, that invisible country, remains there, performing the most sacred mysteries; and he becomes, not merely an initiated man, but also an hierophant of mysteries and a teacher of divine things, which he will explain to those whose ears are purified;
3. Philo of Alexandria, Allegorical Interpretation, 2.54-2.55, 3.46 (1st cent. BCE - 1st cent. CE)

4. Philo of Alexandria, Who Is The Heir, 63-64, 69-73, 38 (1st cent. BCE - 1st cent. CE)

38. Moreover, thou has inspired those men who practice virtue with a desire for children of the sowing and generation of the soul; and they, having received such a portion have, in their joy, spoken and said, "The children which God hath mercifully given to thy Servant," of whom migration is the nurse and guardian, whose souls are simple, and tender, and well disposed, being calculated easily to receive the beautiful and most God-like impressions of virtue;
5. Philo of Alexandria, That The Worse Attacks The Better, 160 (1st cent. BCE - 1st cent. CE)

160. on which account Moses taking his tent "pitches it without the Tabernacle," and settles to dwell at a distance from the bodily camp, for in that way alone could he hope to become a worthy suppliant and a perfect minister before God. And he says that this tent was called the tent of testimony, taking exceeding care that it may really be the tabernacle of the living God, and may not be called so only. For of virtues, the virtues of God are founded in truth, existing according to his essence: since God alone exists in essence, on account of which fact, he speaks of necessity about himself, saying, "I am that I Am," as if those who were with him did not exist according to essence, but only appeared to exist in opinion. But the tent of Moses being symbolically considered, the virtue of man shall be thought worthy of appellation, not of real existence, being only an imitation, a copy made after the model of that divine tabernacle, and consistent with these facts is the circumstance that Moses when he is appointed to be the God of Pharaoh, was not so in reality, but was only conceived of as such in opinion, "for I know that it is God who gives and bestows favours


Subjects of this text:

subject book bibliographic info
abram/abraham, fall Cover, Philo of Alexandria: On the Change of Names (2023) 415
allegorical Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
allegorical commentary Cover, Philo of Alexandria: On the Change of Names (2023) 415
body Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
camp, outside Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
fall, epistemic Cover, Philo of Alexandria: On the Change of Names (2023) 415
halakhic letter Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
holy place Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 415
jerusalem Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
joy Cover, Philo of Alexandria: On the Change of Names (2023) 415
laughter Cover, Philo of Alexandria: On the Change of Names (2023) 415
metaphor Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
perfection Cover, Philo of Alexandria: On the Change of Names (2023) 415
promises, divine' Cover, Philo of Alexandria: On the Change of Names (2023) 415
soul Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
tabernacle Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
talmud Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
temple v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343
torah Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 343