1. Hebrew Bible, Genesis, 2.6, 15.6, 15.10, 26.32-26.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 58, 199, 208, 238| 2.6. וְאֵד יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כָּל־פְּנֵי־הָאֲדָמָה׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 26.32. וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל־אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם׃ 26.33. וַיִּקְרָא אֹתָהּ שִׁבְעָה עַל־כֵּן שֵׁם־הָעִיר בְּאֵר שֶׁבַע עַד הַיּוֹם הַזֶּה׃ | 2.6. but there went up a mist from the earth, and watered the whole face of the ground. 15.6. And he believed in the LORD; and He counted it to him for righteousness. 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. 26.32. And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him: ‘We have found water.’ 26.33. And he called it Shibah. Therefore the name of the city is Beer-sheba unto this day. |
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2. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238| 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ | 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD. |
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3. Plato, Timaeus, 29e, 47a, 47b, 47c, 90a, 40b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117| 40b. τὰ αὐτὰ ἑαυτῷ διανοουμένῳ, τὴν δὲ εἰς τὸ πρόσθεν, ὑπὸ τῆς ταὐτοῦ καὶ ὁμοίου περιφορᾶς κρατουμένῳ· τὰς δὲ πέντε κινήσεις ἀκίνητον καὶ ἑστός, ἵνα ὅτι μάλιστα αὐτῶν ἕκαστον γένοιτο ὡς ἄριστον. ἐξ ἧς δὴ τῆς αἰτίας γέγονεν ὅσʼ ἀπλανῆ τῶν ἄστρων ζῷα θεῖα ὄντα καὶ ἀίδια καὶ κατὰ ταὐτὰ ἐν ταὐτῷ στρεφόμενα ἀεὶ μένει· τὰ δὲ τρεπόμενα καὶ πλάνην τοιαύτην ἴσχοντα, καθάπερ ἐν τοῖς πρόσθεν ἐρρήθη, κατʼ ἐκεῖνα γέγονεν. γῆν δὲ τροφὸν μὲν ἡμετέραν, ἰλλομένην δὲ | 40b. and the other is a forward motion due to its being dominated by the revolution of the Same and Similar; but in respect of the other five motions they are at rest and move not, so that each of them may attain the greatest possible perfection. From this cause, then, came into existence all those unwandering stars which are living creatures divine and eternal and abide for ever revolving uniformly in the same spot; and those which keep swerving and wandering have been generated in the fashion previously described. And Earth, our nurse, which is globed around the pole that stretches through all, |
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| 4. Philo of Alexandria, Allegorical Interpretation, 1.57, 1.87, 2.87, 3.228 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 199, 208, 238 |
5. Philo of Alexandria, On The Special Laws, 1.277 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 237 | 1.277. And this command is a symbol of nothing else but of the fact that in the eyes of God it is not the number of things sacrificed that is accounted valuable, but the purity of the rational spirit of the sacrificer. Unless, indeed, one can suppose that a judge who is anxious to pronounce a holy judgment will never receive gifts from any of those whose conduct comes before his tribunal, or that, if he does receive such presents, he will be liable to an accusation of corruption; and that a good man will not receive gifts from a wicked person, not even though he may be poor and the other rich, and he himself perhaps in actual want of what he would so receive; and yet that God can be corrupted by bribes, who is most all-sufficient for himself and who has no need of any thing created; who, being himself the first and most perfect good thing, the everlasting fountain of wisdom, and justice, and of every virtue, rejects the gifts of the wicked. |
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6. Philo of Alexandria, On Dreams, 1.133-1.141 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117 | 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. |
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7. Philo of Alexandria, On The Creation of The World, 133-139, 141, 21, 47-55, 140 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117 | 140. The first man, therefore, appears to me to have been such both in his body and in his soul, being very far superior to all those who live in the present day, and to all those who have gone before us. For our generation has been from men: but he was created by God. And in the same proportion as the one Author of being is superior to the other, so too is the being that is produced. For as that which is in its prime is superior to that the beauty of which is gone by, whether it be an animal, or a plant, or fruit, or anything else whatever of the productions of nature; so also the first man who was ever formed appears to have been the height of perfection of our entire race, and subsequent generations appear never to have reached an equal state of perfection, but to have at all times been inferior both in their appearance and in their power, and to have been constantly degenerating, |
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8. Philo of Alexandria, On The Change of Names, 46 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 208 | 46. for who is there who does not know, that even before the creation of the world God was himself sufficient to himself, and that he remained as much a friend as before after the creation of the world, without having undergone any change? Why then did he make what did not exist before? Because he was good and bounteous. Shall we not then, we who are slaves, follow our master, admiring, in an exceeding degree, the great first Cause of all things, and not altogether despising our own nature? VI. |
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9. Philo of Alexandria, On Giants, 25, 7 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117 | 7. And let no one suppose, that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature; --the earth containing terrestrial animals, the sea and the rivers containing aquatic animals, and the fire such as are born in the fire (but it is said, that such as these last are found chiefly in Macedonia), and the heaven containing the stars: |
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10. Philo of Alexandria, On The Preliminary Studies, 142 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 199 | 142. Therefore we call music and grammar, and other pursuits, arts; for those also who are made perfect in them, as musicians, or grammarians, are called artists. But we call philosophy and the other virtues, sciences, and those who are possessed of the knowledge of them we call scientific; for they are prudent, and temperate, and philosophical, not one of whom is ever deceived in the doctrines of a philosophy which he himself has cultivated, any more than the artists, whom I have mentioned before, err in their speculations with respect to their indifferent arts. |
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| 11. Philo of Alexandria, That The Worse Attacks The Better, 141-144, 146-206, 85, 145 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238 |
12. Philo of Alexandria, On The Confusion of Tongues, 176-177 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 118 | 177. But these have no participation in wickedness, having received from the very beginning an inheritance without stain and full of happiness; and not being bound up in the region of interminable calamities, that is to say, in the body. The divisions also of the irrational part are free from any participation in wickedness, inasmuch as, having no endowment of intellect, they are never convicted of those deliberate acts of wickedness which proceed upon consideration. |
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13. Philo of Alexandria, On The Cherubim, 123 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 208 | 123. But God distributes his good things, not like a seller vending his wares at a high price, but he is inclined to make presents of everything, pouring forth the inexhaustible fountains of his graces, and never desiring any return; for he has no need of anything, nor is there any created being competent to give him a suitable gift in return. XXXV. |
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| 14. Philo of Alexandria, On Husbandry, 171 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 199 |
15. Philo of Alexandria, On The Decalogue, 26 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238 | 26. And the archetypal numbers, which are the models of these three are, of the point the limit, of the line the number two, and of the superficies the number three, and of the solid the number four; the combination of which, that is to say of one, and two, and three, and four completes the decade, which displays other beauties also in addition to those which are visible. |
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| 16. Alexander of Aphrodisias, Commentaries On Metaphysics, 38.10-38.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238 |
| 18. Stoic School, Stoicor. Veter. Fragm., 3.262 Tagged with subjects: •imagery, fountain Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 238 |
