| 1. Septuagint, Exodus, 32.27 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •niehoff, maren r. Found in books: Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 51 |
| 2. Hebrew Bible, Exodus, 16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •niehoff, maren Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 63 |
3. Hebrew Bible, Genesis, 4.16, 15.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 63; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 38, 39| 4.16. "וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃", 15.16. "וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃", | 4.16. "And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.", 15.16. "And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’", |
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| 4. Homer, Odyssey, 9.373 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 229 |
5. Hebrew Bible, Lamentations, 1.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •niehoff, maren Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 62| 1.16. "עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃", | 1.16. "For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed.", |
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| 6. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 235 |
| 7. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •niehoff, maren Found in books: Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 39 |
| 8. Callimachus, Iambi, 2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •maren niehoff Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 168 |
9. Cicero, Tusculan Disputations, 5.27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 131| 5.27. occupavi quod... 2 occupavit ( sic ) Non. 355, 5 te occupa vite K 1 inquit, Fortuna, Metr. fr. 49 atque cepi coepi GRV cé K c (cepi 1 ) omnisque que add. G 2 asp.G aditus tuos interclusi, ut ad me adspirare non posses. praeclare, si Aristo Chius aristocchius KR aristho chius G aut si Stoicus sthoicus G stholchus K 1 Zenon zeno V 2 sed cf. nat. deor. 1, 70 diceret, qui, nisi quod turpe esset, nihil malum duceret; tu vero, Metrodore, qui omne bonum in visceribus medullisque condideris et definieris summum bonum firma corporis corpori X corr. V 2 add. Lb. ( cf. off. 3,117 ) adfectione explorataque eius exspoliari potes V 2 expoliare potest X spe contineri, Fortunae aditus interclusisti? quo modo? isto enim bono iam exspoliari potes. Atqui his capiuntur imperiti, et propter huius huius eius V c? modi sententias istorum hominum est multitudo; | |
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| 10. Dead Sea Scrolls, Festival Prayersc 4Q509, 3, 2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 115 |
11. Philo of Alexandria, On The Life of Abraham, 121, 217, 219-224, 60, 218 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 218. Now there is an infinite variety of dispositions which arise from different circumstances and opportunities in every kind of action and event; but in this instance, we must distinguish between two characters, one of which is the elder and the other the younger. Now the elder of the two is that disposition which honours these things which are by nature principal and domit; the younger is that which regards the things which are subject to others, and which are considered in the lowest rank. |
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12. Philo of Alexandria, On Husbandry, 123, 66 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 66. Therefore since the mind, the ruler of the flock, having taken the flock of the soul, using the law of nature as its teacher, governs it consistently and vigorously, rendering it worthy of approbation and great praise; but when it manages it sluggishly and indulgently, with a disregard of law, then it renders it blameable. Very naturally, therefore, the one will assume the name of a king, being addressed as a shepherd, but the other will only have the title of a confectioner, or of a baker, being called a keeper of sheep, supplying the means of feasting and gluttonous eating to cattle accustomed to gorge themselves to satiety. XV. |
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13. Philo of Alexandria, On The Sacrifices of Cain And Abel, 32, 31 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 31. For she, when she spoke of what she had stored up in her magazines, such as colours, sounds, flavours, smells, distinctive qualities, powers relating to touch and to every one of the outward senses, and having softened them all by the allurements which she offered to the hearing, made no mention at all of those other qualities which are her misfortunes and diseases; which, however, you will of necessity experience if you choose those pleasures which she offers; that so, being borne aloft by the breeze of some advantage, you may be taken in her toils. |
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| 14. Philo of Alexandria, On The Decalogue, 132, 150-153, 76, 142 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
15. Philo of Alexandria, On Drunkenness, 221, 91, 142 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 142. He also besides delivers this further statement, that the laws which are established in accordance with truth are at once everlasting; since right reason, which is law, is not perishable. For also, on the other hand, the contrary thing, namely lawlessness, is a thing of brief existence, and by its own intrinsic nature easily destructible, as it is confessed to be by all persons of sound sense. |
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16. Philo of Alexandria, On The Confusion of Tongues, 1, 11-15, 2-10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 38 | 10. But this precaution does not appear to have turned out of any use; for since that time, though men have been separated into different nations, and have no longer used one language, nevertheless, land and sea have been repeatedly filled with unspeakable evils. For it was not the languages which were the causes of men's uniting for evil objects, but the emulation and rivalry of their souls in wrong-doing. |
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| 17. Philo of Alexandria, On Sobriety, 144, 75 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 131 |
18. Philo of Alexandria, On Giants, 15 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 131 | 15. But those, which are swallowed up in the whirlpool, are the souls of those other men who have disregarded wisdom, giving themselves up to the pursuit of unstable things regulated by fortune alone, not one of which is referred to the most excellent portion of us, the soul or the mind; but all rather to the dead corpse connected with us, that is to the body, or to things which are even more lifeless than that, such as glory, and money, and offices, and honours, and all other things which, by those who do not keep their eyes fixed on what is really beautiful, are fashioned and endowed with apparent vitality by the deceit of vain opinion. IV. |
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19. Philo of Alexandria, On The Life of Joseph, 28-31, 10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 10. But his father, being afraid lest from his meeting with his brothers there might arise some quarrel and disturbance with them, inasmuch as they bore ill will against him on account of the dreams which he had seen, sent them away to keep their flocks at a distance, but retained him at home till a fitting season, knowing that time is said to be a powerful physician for all the passions and diseases of the soul, and a remover of grief, and an extinguisher of anger, and a healer of fear; for it softens and mitigates everything, even such things as are, according to their own nature, hard to be cured. |
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20. Philo of Alexandria, On The Migration of Abraham, 124, 155, 67 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 67. But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful; |
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21. Philo of Alexandria, On The Creation of The World, 3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. |
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| 22. Philo of Alexandria, On Planting, 160 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 229 |
23. Philo of Alexandria, On The Posterity of Cain, 1-4, 46-47, 49, 5-7, 73-74 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 74. This passion, therefore, when it has conceived, brings forth incurable diseases and infirmities with great pains, by which it is thrown down and convulsed, and humbled and tortured. For each of the diseases oppresses it, bringing upon it an unspeakable burden, such that no one is able even to raise his head beneath it. And this is named Lamech; the interpretation of which name is, "humiliation;" so that Lamech is properly represented as the son of Methuselah, being the passion of the death of the soul, humble, yielding, an infirmity which is the offspring of irrational desire. XXII. |
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24. Philo of Alexandria, On Flight And Finding, 54, 137 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 63 | 137. Those also who have inquired what it is that nourishes the soul, for as Moses says, "They knew not what it was," learnt at last and found that it was the word of God and the divine reason, from which flows all kinds of instinctive and everlasting wisdom. This is the heavenly nourishment which the holy scripture indicates, saying, in the character of the cause of all things, "Behold I rain upon you bread from Heaven;" |
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25. Philo of Alexandria, On Dreams, 2.167-2.168 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 235 | 2.167. Therefore, of these two banquet parties, the one is filled with laughter, with men promising amusement, and hoping for good fortune, and enjoying cheerfulness, and pleasant language, and mirth, and joy, and freedom from anxiety; 2.168. but the other is full of melancholy, and seriousness, and downcast looks, and offences, and reproaches, and wounds; of men gnashing their teeth, looking fiercely at one another, barking, strangling one another, contending with one another in every conceivable way, mutilating one another's ears and noses, and whatever parts of the body they can reach, displaying the intoxication of their whole life and their drunkenness in this unholy contest, with every kind of unseemly behaviour. XXV. |
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26. Philo of Alexandria, On The Embassy To Gaius, 10, 100-109, 11, 110-113, 12-13, 15-17, 178-179, 18, 180-189, 19, 190-198, 20-34, 349, 35, 350-359, 36, 360-369, 37, 370-372, 38-79, 8, 80-89, 9, 90-99, 14 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 4 | 14. But in the eighth month a severe disease attacked Gaius who had changed the manner of his living which was a little while before, while Tiberius was alive, very simple and on that account more wholesome than one of great sumptuousness and luxury; for he began to indulge in abundance of strong wine and eating of rich dishes, and in the abundant license of insatiable desires and great insolence, and in the unseasonable use of hot baths, and emetics, and then again in winebibbing and drunkenness, and returning gluttony, and in lust after boys and women, and in everything else which tends to destroy both soul and body, and all the bonds which unite and strengthen the two; for the rewards of temperance are health and strength, and the wages of intemperance are weakness and disease which bring a man near to death. III. |
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27. Philo of Alexandria, On The Virtues, 132, 162, 131 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 131. Do you then, you excellent and most admirable parents, read this law and hide your faces, you who are continually plotting the deaths of your children, you who entertain cruel designs against your offspring, so as to expose them the moment that they are born, you irreconcileable enemies of the whole race of mankind; |
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28. Philo of Alexandria, On The Contemplative Life, 1, 10-11, 23, 30-32, 34, 40-60, 62-63, 65, 8-9, 61 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 224, 229, 235, 260 | 61. And having corrupted the age of boys, and having metamorphosed them and removed them into the classification and character of women, it has injured their lovers also in the most important particulars, their bodies, their souls, and their properties; for it follows of necessity that the mind of a lover of boys must be kept on the stretch towards the objects of his affection, and must have no acuteness of vision for any other object, but must be blinded by its desire as to all other objects private or common, and must so be wasted away, more especially if it fails in its objects. Moreover, the man's property must be diminished on two accounts, both from the owner's neglect and from his expenses for the beloved object. |
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29. Philo of Alexandria, On The Life of Moses, 2.12-2.17, 2.45-2.48, 2.51, 2.139, 2.181, 2.211 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •niehoff, maren •niehoff, maren r. Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 115, 117; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers, 2.13. if any one examines them by his reason, he will find to be put in motion in an innumerable multitude of pretexts, either because of wars, or of tyrannies, or of some other unexpected events which come upon nations through the various alterations and innovations of fortune; and very often luxury, abounding in all kind of superfluity and unbounded extravagance, has overturned laws, from the multitude not being able to bear unlimited prosperity, but having a tendency to become insolent through satiety, and insolence is in opposition to law. 2.14. But the enactments of this lawgiver are firm, not shaken by commotions, not liable to alteration, but stamped as it were with the seal of nature herself, and they remain firm and lasting from the day on which they were first promulgated to the present one, and there may well be a hope that they will remain to all future time, as being immortal, as long as the sun and the moon, and the whole heaven and the whole world shall endure. 2.15. At all events, though the nation of the Hebrews experienced so many changes both in the direction of prosperity and of the opposite destiny, no one, no not even the very smallest and most unimportant of all his commandments was changed, since every one, as it seems, honoured their venerable and godlike character; 2.16. and what neither famine, nor pestilence, nor war, nor sovereign, nor tyrant, nor the rise of any passions or evil feelings against either soul or body, nor any other evil, whether inflicted by God or deriving its rise from men, ever dissolved, can surely never be looked upon by us in any other light than as objects of all admiration, and beyond all powers of description in respect of their excellence. 2.17. But this is not so entirely wonderful, although it may fairly by itself be considered a thing of great intrinsic importance, that his laws were kept securely and immutably from all time; but this is more wonderful by far, as it seems, that not only the Jews, but that also almost every other nation, and especially those who make the greatest account of virtue, have dedicated themselves to embrace and honour them, for they have received this especial honour above all other codes of laws, which is not given to any other code. 2.45. Now what has been here said is quite sufficient for the abundant praise of Moses as a lawgiver. But there is another more extensive praise which his own holy writings themselves contain, and it is to them that we must now turn for the purpose of exhibiting the virtue of him who compiled them. 2.46. Now these writings of Moses may be divided into several parts; one of which is the historical part, another is occupied with commands and prohibitions, respecting which part we will speak at some other time when we have first of all accurately examined that part which comes first in the order of our division. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world. 2.139. Let him remember, says he, let him who is about to be sprinkled with the water of purification from this laver, remember that the materials of which this vessel was composed were mirrors, that he himself may look into his own mind as into a mirror; and if there is perceptible in it any deformity arising from some agitation unconnected with reason or from any pleasure which would excite us, and raise us up in hostility to reason, or from any pain which might mislead us and turn us from our purpose of proceeding by the straight road, or from any desire alluring us and even dragging us by force to the pursuit of present pleasures, he seeks to relieve and cure that, desiring only that beauty which is genuine and unadulterated. 2.181. by which perfect virtue is figuratively indicated. For as in the almond the beginning and the end are the same, the beginning as far as it is seed, and the end as far as it is fruit; so also is it the case with the virtues; for each one of them is at the same time both beginning and end, a beginning, because it proceeds not from any other power, but from itself; and an end, because the life in accordance with nature hastens towards it. 2.211. For this reason the all-great Moses thought fit that all who were enrolled in his sacred polity should follow the laws of nature and meet in a solemn assembly, passing the time in cheerful joy and relaxation, abstaining from all work, and from all arts which have a tendency to the production of anything; and from all business which is connected with the seeking of the means of living, and that they should keep a complete truce, abstaining from all laborious and fatiguing thought and care, and devoting their leisure, not as some persons scoffingly assert, to sports, or exhibitions of actors and dancers, for the sake of which those who run madly after theatrical amusements suffer disasters and even encounter miserable deaths, and for the sake of these the most domit and influential of the outward senses, sight and hearing, make the soul, which should be the heavenly nature, the slave of these senses. |
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30. Philo of Alexandria, On Curses, 145 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 145. On this account it is, that God always judiciously limits and brings out with wise moderation his first benefits, stopping them before those who partake of them become wanton through satiety; and then he bestows others in their stead; and again a third class of advantages instead of the second set, and so on, continually substituting new blessings for those of older date, at one time giving such as are different from those which went before, and at another time such as are almost identical with them; for the creature is never wholly destitute of the blessings bestowed by God, since if he were he would be utterly destroyed; but he is unable to endure an unlimited and measureless abundance of them. On which account, as he is desirous that we should derive advantage from the benefits which he bestows upon us, he weighs out what he gives so as to proportion it to the strength of those who receive it. XLIV. |
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| 31. Horace, Sermones, 1.8.1-1.8.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 131 |
| 32. Philo of Alexandria, Allegorical Interpretation, 2.50-2.52, 2.99-2.104, 3.69, 3.72-3.74, 3.131, 3.139-3.140, 3.156, 3.185-3.187 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114, 131, 235 |
| 33. Philo of Alexandria, Questions On Exodus, 11.59 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
| 34. Philo of Alexandria, Questions On Genesis, 4.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •maren niehoff Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 168 |
| 35. Philo of Alexandria, Who Is The Heir, 11.59 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
| 36. Philo of Alexandria, That The Worse Attacks The Better, 125, 81, 44 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
37. Philo of Alexandria, That God Is Unchangeable, 68, 67 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 67. Therefore the lawgiver, being a most admirable physician of the passions and diseases of the soul, has proposed to himself one task and one end, namely, to eradicate the diseases of the mind by the roots, so that there may not be a single one left behind to put forth any shoot of incurable distemper. |
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38. Philo of Alexandria, That Every Good Person Is Free, 75-91, 2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 5, 24 | 2. Now it is said, that the most sacred sect of the Pythagoreans, among many other excellent doctrines, taught this one also, that it was not well to proceed by the plain ordinary roads, not meaning to urge us to talk among precipices (for it was not their object to weary our feet with labour), but intimating, by a figurative mode of speech, that we ought not, either in respect of our words or actions, to use only such as are ordinary and unchanged; |
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| 39. Philo of Alexandria, Plant., 160 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 229 |
40. Philo of Alexandria, On The Special Laws, 1.155, 1.174, 1.257, 4.79-4.91, 4.204 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114, 235 | 1.155. For to violate the law is injurious to those who offend, even though it may be an attractive course for a short time; but to obey the ordices of nature is most beneficial, even if at the time it may wear a painful appearance and may show no pleasant character.XXXII. 1.174. But high seasonings, and cheesecakes, and sweetmeats, and all the other delicacies which the superfluous skill of confectioners and cooks concoct to cajole the illiterate, and unphilosophical, and most slavish of all the outward senses, namely, taste, which is never influenced by any noble sight, or by any perceptible lesson, but only by desire to indulge the appetites of the miserable belly, constantly engenders incurable diseases both in the body and the mind. 1.257. The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. 4.79. Every passion is open to and deserving of blame, inasmuch as every immoderate and violent impulse, and every irrational and unnatural emotion of the soul is also faulty and blameable, for what is either of these things but an ancient passion spread over a wider extent? If any one, therefore, does not set limits to these feelings, nor put a bridle on them as on restive horses, he will be afflicted by an evil difficult to remedy, and then, without being aware of it, he will, because of their unrestrainable character, be carried away by them, as a charioteer sometimes is by a chariot, and hurried into ravines and pits from which it is difficult to rise up, and very hard to escape with safety. 4.80. But of all the passions there is not one so grievous as a covetous desire of what one has not got, of things which are in appearance good, but not in reality; a desire which produces grievous anxieties which are hard to satisfy; for such a passion puts the reason to flight, and banishes it to a great distance, involving the soul in great difficulties, while the object which is desired flies away contemptuously, retreating not with its back but with its face to one; 4.81. for when a person perceives this passion of covetousness after having started up rapidly, then resting for a short time, either with a view to spread out its alluring toils, or because it has learnt to entertain a hope of succeeding in its object, he then retires to a longer distance uttering reproaches against it; but the passion itself, being left behind and coming too late to succeed, struggles, bearing a Tantalus-like punishment in its miserable future; for it is said that Tantalus, when he desired to obtain any liquor to drink, was not able to do so, as the water retreated from his lips, {14}{the story of Tantalus is told in Homer, Od. 11.581 (as it is translated by Pope 4.82. for as those implacable and inexorable mistresses of the body, thirst and hunger, do very often strain it more, or at all events not less, than those unhappy persons are strained who are racked by the torture even to death, unless when they have become violent some one appeases them with meat and drink; in like manner, covetous desire, having first rendered the soul empty through its forgetfulness of what is present and its recollection of what is removed to a great distance, fills it with impetuosity and madness, and introduces into it masters worse than even its former tyrants, but having the same names with them, namely, hunger and thirst, not, however, now of those things which conduce to the enjoyment of the belly, but of money, and glory, and authority, and beauty, and of innumerable other things which appear to be objects of desire and contention in human life. 4.83. And as the disease which the physicians call the herpes, {15}{so called from herpoµ, "to creep."} does not stop in one part of the body, but moves about and overruns the skin, and, as its name shows, creeps about (dierpei 4.84. So great and so excessive an evil is covetous desire; or rather, if I am to speak the plain truth concerning it, it is the source of all evils. For from what other source do all the thefts, and acts of rapine, and repudiation of debt, and all false accusations, and acts of insolence, and, moreover, all ravishments, and adulteries, and murders, and, in short, all mischiefs, whether private or public, or sacred or profane, take their rise? 4.85. For most truly may covetous desire be said to be the original passion which is at the bottom of all these mischiefs, of which love is one and the most significant offspring, which has not once but many times filled the whole world with indescribable evils; which even the whole circumference of the world has not been large enough to contain, but out of their vast number they, as if carried on by the impetuosity of a torrent, have fallen into the sea, and all seas in every region have been filled with hostile fleets. It is owing to this passion that all the terrible evils which are caused by naval wars have happened; and, coming upon all continents and all islands together, have thrown them into confusion, spreading everywhere and returning in their own steps like the warriors in the diaulos, {16}{the diaulos was the race in which the runners ran to the goal and back to the starting post.} or like the ebb and flow of the tides of the sea, returning to the point from which they originally set out. 4.86. And by looking at it in this manner we shall more clearly perceive the power of this passion. Everything which covetous desire lays hold of is by it changed for the worse, like poisonous serpents or deadly poisons. Now what is it that I mean when I say this? 4.87. If this passion is directed towards money, it makes thieves, and cut-purses, and clothesstealers, and house-breakers, and taints men with the guilt of the repudiation of debts, of the denial of deposits, of bribery and sacrilege, and all such iniquities as those. 4.88. If it is directed towards glory, it makes men insolent, overbearing, fickle, and unstable in their dispositions, depending wholly on what is said to them and on what they hear, at the same time humbled and elated by reason of the variety and inconstancy of the multitudes who praise and blame them with inconsiderate impetuosity, inconsiderate in their enmity and in their friendship, so as easily to change from one to the other, and fills them with all sorts of humours akin to and resembling these. 4.89. Again, if the desire takes the direction of wishing for authority and power, it renders men's natures seditious, unequal, and tyrannical, it makes them cruel and inhuman enemies of their native countries, implacable masters unable to restrain themselves, irreconcileable forces to all who are equal to themselves in might, flatterers of those who are more powerful than themselves, in order to be able to attack them treacherously. If what is desired is beauty of person, it makes men seducers, ravishers, adulterers, paederasts, practisers of licentiousness and incontinence, it teaches them to regard the greatest evils as the most fortunate of blessings. This passion, also, when it extends to the tongue, often causes innumerable evils; 4.90. for some persons desire either to be silent about what ought to be mentioned, or to mention what ought to be buried in silence, and avenging justice pursues them if they reveal things improperly, or, on the contrary, if they are unseasonably silent. 4.91. When it affects the parts about the belly it makes men gluttonous, insatiable, intemperate, debauched, admirers of a profligate life, delighting in drunkenness, and epicurism, slaves to strong wine, and fish, and meat, pursuers of feasts and tables, wallowing like greedy dogs; owing to all which things their lives are rendered miserable and accursed, and they are reduced to an existence more grievous than any death. 4.204. And we must now speak again of this rule in this our treatise on justice. For we must take care not to pass over the opportunity of adapting it to as many particulars as possible. It is just then to bring together those things which are capable of union; now animals of the same species are by nature capable of union, as, on the other hand, all animals of different species are incapable of any admixture or union, and the man who brings unlawful connections to pass between such animals is an injust man, transgressing the ordices of nature; |
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| 41. Philo of Alexandria, De Providentia, 2.18, 2.67 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114, 235 |
42. Seneca The Younger, Letters, 83 (1st cent. CE - 1st cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 229| 83. sublimis alias Luna concipiat feras | |
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43. New Testament, Romans, 1.18-1.32, 3.23, 4.18-4.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 209| 1.18. Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19. διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24. Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.28. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30. καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31. ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 1.32. οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν. 3.23. πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ, 4.18. ὃς παρʼ ἐλπίδα ἐπʼ ἐλπίδι ἐπίστευσεν εἰς τὸ γενέσθαι αὐτὸνπατέρα πολλῶν ἐθνῶνκατὰ τὸ εἰρημένονΟὕτως ἔσται τὸ σπέρμα σου· 4.19. καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα [ἤδη] νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας, 4.20. εἰς δὲ τὴν ἐπαγγελίαν τοῦ θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ ἀλλὰ ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ θεῷ 4.21. καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι. 4.22. διὸ [καὶ]ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 4.23. Οὐκ ἐγράφη δὲ διʼ αὐτὸν μόνον ὅτιἐλογίσθη αὐτῷ, 4.24. ἀλλὰ καὶ διʼ ἡμᾶς οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν κύριον ἡμῶν ἐκ νεκρῶν, 4.25. ὃςπαρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν. | 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 3.23. for all have sinned, and fall short of the glory of God; 4.18. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be." 4.19. Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb. 4.20. Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God, 4.21. and being fully assured that what he had promised, he was able also to perform. 4.22. Therefore it also was "reckoned to him for righteousness." 4.23. Now it was not written that it was accounted to him for his sake alone, 4.24. but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead, 4.25. who was delivered up for our trespasses, and was raised for our justification. |
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44. New Testament, Galatians, 5.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 229| 5.15. εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπʼ ἀλλήλων ἀναλωθῆτε. | 5.15. But if you bite anddevour one another, be careful that you don't consume one another. |
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45. Josephus Flavius, Jewish War, 1.437, 2.100, 2.220, 2.476, 2.556, 4.137, 5.45-5.46, 7.409-7.420 (1st cent. CE - 1st cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 5, 235 | 1.437. She had indeed but too just a cause of indignation from what he had done, while her boldness proceeded from his affection to her; so she openly reproached him with what he had done to her grandfather Hyrcanus, and to her brother Aristobulus; for he had not spared this Aristobulus, though he were but a child; for when he had given him the high priesthood at the age of seventeen, he slew him quickly after he had conferred that dignity upon him; but when Aristobulus had put on the holy vestments, and had approached to the altar at a festival, the multitude, in great crowds, fell into tears; whereupon the child was sent by night to Jericho, and was there dipped by the Galls, at Herod’s command, in a pool till he was drowned. 2.100. but after this family distribution, he gave between them what had been bequeathed to him by Herod, which was a thousand talents, reserving to himself only some inconsiderable presents, in honor of the deceased. 2.220. He left behind him three daughters, born to him by Cypros, Bernice, Mariamne, and Drusilla, and a son born of the same mother, whose name was Agrippa: he was left a very young child, so that Claudius made the country a Roman province, and sent Cuspius Fadus to be its procurator, and after him Tiberius Alexander, who, making no alterations of the ancient laws, kept the nation in tranquility. 2.476. o when he had gone over all his family, he stood upon their bodies to be seen by all, and stretching out his right hand, that his action might be observed by all, he sheathed his entire sword into his own bowels. This young man was to be pitied, on account of the strength of his body and the courage of his soul; but since he had assured foreigners of his fidelity [against his own countrymen], he suffered deservedly. 2.556. 1. After this calamity had befallen Cestius, many of the most eminent of the Jews swam away from the city, as from a ship when it was going to sink; Costobarus, therefore, and Saul, who were brethren, together with Philip, the son of Jacimus, who was the commander of king Agrippa’s forces, ran away from the city, and went to Cestius. 4.137. although these very men, besides the seditions they raised, were otherwise the direct cause of the city’s destruction also; for as they were an unprofitable and a useless multitude, they spent those provisions beforehand which might otherwise have been sufficient for the fighting men. Moreover, besides the bringing on of the war, they were the occasions of sedition and famine therein. 5.45. as also there came Tiberius Alexander, who was a friend of his, most valuable, both for his goodwill to him, and for his prudence. He had formerly been governor of Alexandria, 5.46. but was now thought worthy to be general of the army [under Titus]. The reason of this was, that he had been the first who encouraged Vespasian very lately to accept this his new dominion, and joined himself to him with great fidelity, when things were uncertain, and fortune had not yet declared for him. He also followed Titus as a counselor, very useful to him in this war, both by his age and skill in such affairs. 7.409. for still it came to pass that many Jews were slain at Alexandria in Egypt; 7.410. for as many of the Sicarii as were able to fly thither, out of the seditious wars in Judea, were not content to have saved themselves, but must needs be undertaking to make new disturbances, and persuaded many of those that entertained them to assert their liberty, to esteem the Romans to be no better than themselves, and to look upon God as their only Lord and Master. 7.411. But when part of the Jews of reputation opposed them, they slew some of them, and with the others they were very pressing in their exhortations to revolt from the Romans; 7.412. but when the principal men of the senate saw what madness they were come to, they thought it no longer safe for themselves to overlook them. So they got all the Jews together to an assembly, and accused the madness of the Sicarii, and demonstrated that they had been the authors of all the evils that had come upon them. 7.413. They said also that “these men, now they were run away from Judea, having no sure hope of escaping, because as soon as ever they shall be known, they will be soon destroyed by the Romans, they come hither and fill us full of those calamities which belong to them, while we have not been partakers with them in any of their sins.” 7.414. Accordingly, they exhorted the multitude to have a care, lest they should be brought to destruction by their means, and to make their apology to the Romans for what had been done, by delivering these men up to them; 7.415. who being thus apprised of the greatness of the danger they were in, complied with what was proposed, and ran with great violence upon the Sicarii, and seized upon them; 7.416. and indeed six hundred of them were caught immediately: but as to all those that fled into Egypt and to the Egyptian Thebes, it was not long ere they were caught also, and brought back,— 7.417. whose courage, or whether we ought to call it madness, or hardiness in their opinions, everybody was amazed at. 7.418. For when all sorts of torments and vexations of their bodies that could be devised were made use of to them, they could not get anyone of them to comply so far as to confess, or seem to confess, that Caesar was their lord; but they preserved their own opinion, in spite of all the distress they were brought to, as if they received these torments and the fire itself with bodies insensible of pain, and with a soul that in a manner rejoiced under them. 7.419. But what was most of all astonishing to the beholders was the courage of the children; for not one of these children was so far overcome by these torments, as to name Caesar for their lord. So far does the strength of the courage [of the soul] prevail over the weakness of the body. 7.420. 2. Now Lupus did then govern Alexandria, who presently sent Caesar word of this commotion; |
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46. Josephus Flavius, Jewish Antiquities, 9.212, 10.169, 15.15, 16.148, 18.257-18.260, 19.278, 19.280-19.291, 20.100-20.103 (1st cent. CE - 1st cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 4, 5, 235 | 9.212. Now at the first they durst not do so, as esteeming it a wicked thing to cast a man who was a stranger, and who had committed his life to them, into such manifest perdition; but at last, when their misfortune overbore them, and the ship was just going to be drowned, and when they were animated to do it by the prophet himself, and by the fear concerning their own safety, they cast him into the sea; 10.169. and when Ishmael saw him in that case, and that he was drowned in his cups to the degree of insensibility, and fallen asleep, he rose up on a sudden, with his ten friends, and slew Gedaliah, and those that were with him at the feast; and when he had slain them, he went out by night, and slew all the Jews that were in the city, and those soldiers also which were left therein by the Babylonians. 15.15. These Jews honored Hyrcanus as their high priest and king, as did all the Jewish nation that dwelt as far as Euphrates; which respect was very much to his satisfaction. 16.148. and for the Antiochians, the inhabitants of the principal city of Syria, where a broad street cuts through the place lengthways, he built cloisters along it on both sides, and laid the open road with polished stone, and was of very great advantage to the inhabitants. 18.257. 1. There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three ambassadors were chosen out of each party that were at variance, who came to Caius. Now one of these ambassadors from the people of Alexandria was Apion, who uttered many blasphemies against the Jews; and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; 18.258. for that while all who were subject to the Roman empire built altars and temples to Caius, and in other regards universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them to erect statues in honor of him, as well as to swear by his name. 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 18.260. but Caius prohibited him, and bid him begone; he was also in such a rage, that it openly appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said to those Jews who were about him, that they should be of good courage, since Caius’s words indeed showed anger at them, but in reality had already set God against himself. 19.278. 2. Now about this time there was a sedition between the Jews and the Greeks, at the city of Alexandria; for when Caius was dead, the nation of the Jews, which had been very much mortified under the reign of Caius, and reduced to very great distress by the people of Alexandria, recovered itself, and immediately took up their arms to fight for themselves. 19.280. “Tiberius Claudius Caesar Augustus Germanicus, high priest, and tribune of the people, ordains thus: 19.281. Since I am assured that the Jews of Alexandria, called Alexandrians, have been joint inhabitants in the earliest times with the Alexandrians, and have obtained from their kings equal privileges with them, as is evident by the public records that are in their possession, and the edicts themselves; 19.282. and that after Alexandria had been subjected to our empire by Augustus, their rights and privileges have been preserved by those presidents who have at divers times been sent thither; and that no dispute had been raised about those rights and privileges, 19.283. even when Aquila was governor of Alexandria; and that when the Jewish ethnarch was dead, Augustus did not prohibit the making such ethnarchs, as willing that all men should be so subject [to the Romans] as to continue in the observation of their own customs, and not be forced to transgress the ancient rules of their own country religion; 19.284. but that, in the time of Caius, the Alexandrians became insolent towards the Jews that were among them, which Caius, out of his great madness and want of understanding, reduced the nation of the Jews very low, because they would not transgress the religious worship of their country, and call him a god: 19.285. I will therefore that the nation of the Jews be not deprived of their rights and privileges, on account of the madness of Caius; but that those rights and privileges which they formerly enjoyed be preserved to them, and that they may continue in their own customs. And I charge both parties to take very great care that no troubles may arise after the promulgation of this edict.” 19.286. 3. And such were the contents of this edict on behalf of the Jews that was sent to Alexandria. But the edict that was sent into the other parts of the habitable earth was this which follows: 19.287. “Tiberius Claudius Caesar Augustus Germanicus, high priest, tribune of the people, chosen consul the second time, ordains thus: 19.288. Upon the petition of king Agrippa and king Herod, who are persons very dear to me, that I would grant the same rights and privileges should be preserved to the Jews which are in all the Roman empire, which I have granted to those of Alexandria, I very willingly comply therewith; and this grant I make not only for the sake of the petitioners, 19.289. but as judging those Jews for whom I have been petitioned worthy of such a favor, on account of their fidelity and friendship to the Romans. I think it also very just that no Grecian city should be deprived of such rights and privileges, since they were preserved to them under the great Augustus. 19.290. It will therefore be fit to permit the Jews, who are in all the world under us, to keep their ancient customs without being hindered so to do. And I do charge them also to use this my kindness to them with moderation, and not to show a contempt of the superstitious observances of other nations, but to keep their own laws only. 19.291. And I will that this decree of mine be engraven on tables by the magistrates of the cities, and colonies, and municipal places, both those within Italy and those without it, both kings and governors, by the means of the ambassadors, and to have them exposed to the public for full thirty days, in such a place whence it may plainly be read from the ground.” 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 20.101. Under these procurators that great famine happened in Judea, in which queen Helena bought corn in Egypt at a great expense, and distributed it to those that were in want, as I have related already. 20.102. And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified. 20.103. But now Herod, king of Chalcis, removed Joseph, the son of Camydus, from the high priesthood, and made Aias, the son of Nebedeu, his successor. And now it was that Cumanus came as successor to Tiberius Alexander; |
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| 47. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 229 |
| 48. Palestinian Talmud, Bikkurim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 49. Palestinian Talmud, Berachot, 50, 49 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 116 |
50. Cassius Dio, Roman History, 68.32.1-68.32.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 5 | 68.32.1. Trajan therefore departed thence, and a little later began to fail in health. Meanwhile the Jews in the region of Cyrene had put a certain Andreas at their head, and were destroying both the Romans and the Greeks. They would eat the flesh of their victims, make belts for themselves of their entrails, anoint themselves with their blood and wear their skins for clothing; many they sawed in two, from the head downwards; 68.32.2. others they gave to wild beasts, and still others they forced to fight as gladiators. In all two hundred and twenty thousand persons perished. In Egypt, too, they perpetrated many similar outrages, and in Cyprus, under the leadership of a certain Artemion. There, also, two hundred and forty thousand perished, |
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51. Anon., Genesis Rabba, 14.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 209| 14.6. אֶת הָאָדָם (בראשית ב, ז), בִּזְכוּתוֹ שֶׁל אַבְרָהָם, אָמַר רַבִּי לֵוִי (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, זֶה אַבְרָהָם. לָמָּה קוֹרֵא אוֹתוֹ גָּדוֹל, שֶׁהָיָה רָאוּי לְהִבָּרְאוֹת קֹדֶם לְאָדָם הָרִאשׁוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁמָּא יְקַלְקֵל וְאֵין מִי שֶׁיָּבוֹא לְתַקֵּן תַּחְתָּיו, אֶלָּא הֲרֵי אֲנִי בּוֹרֵא אֶת הָאָדָם תְּחִלָּה, שֶׁאִם יְקַלְקֵל יָבוֹא אַבְרָהָם וִיתַקֵּן תַּחְתָּיו. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בְּנֹהַג שֶׁבָּעוֹלָם אָדָם יֵשׁ לוֹ קוֹרָה שׁוֹפַעַת, הֵיכָן הוּא נוֹתְנָהּ לֹא בְּאֶמְצַע טְרַקְלִין כְּדֵי שֶׁתִּסְבֹּל קוֹרוֹת שֶׁלְּפָנֶיהָ וְקוֹרוֹת שֶׁלְּאַחֲרֶיהָ, כָּךְ לָמָּה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם בְּאֶמְצַע הַדּוֹרוֹת, כְּדֵי שֶׁיִּסְבֹּל דּוֹרוֹת שֶׁלְּפָנָיו וְהַדּוֹרוֹת שֶׁלְּאַחֲרָיו. אָמַר רַבִּי לֵוִי מַכְנִיסִין אֶת הַמְתֻקֶּנֶת לְבַיִת שֶׁל מְקֻלְקֶלֶת, וְאֵין מַכְנִיסִין אֶת הַמְקֻלְקֶלֶת לְבֵיתָהּ שֶׁל מְתֻקֶּנֶת. | |
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52. Diogenes Laertius, Lives of The Philosophers, 5.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •niehoff, maren Found in books: Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 39 | 5.26. Prognostics of Storms, one book.Concerning Astronomy, one book.Concerning Optics, one book.On Motion, one book.On Music, one book.Concerning Memory, one book.Six books of Homeric Problems.Poetics, one book.Thirty-eight books of Physics according to the lettering.Two books of Problems which have been examined.Two books of Routine Instruction.Mechanics, one book.Problems taken from the works of Democritus, two books.On the Magnet, one book.Analogies, one book.Miscellaneous Notes, twelve books.Descriptions of Genera, fourteen books.Claims advanced, one book.Victors at Olympia, one book.Victors at the Pythian Games, one book.On Music, one book.Concerning Delphi, one book.Criticism of the List of Pythian Victors, one book.Dramatic Victories at the Dionysia, one book.of Tragedies, one book.Dramatic Records, one book.Proverbs, one book.Laws of the Mess-table, one book.Four books of Laws.Categories, one book.De Interpretatione, one book. |
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53. Porphyry, On Abstinence, 4.6-4.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 7, 24, 114 | 4.6. 6.Chaeremon the Stoic, therefore, in his narration of the Egyptian priests, who, he says, were considered by the Egyptians as philosophers, informs us, that they chose temples, as the places in which they might philosophize. For to dwell with the statues of the Gods is a thing allied to the whole desire, by which the soul tends to the contemplation of their divinities. And from the divine veneration indeed, which was paid to them through dwelling in temples, they obtained security, all men honouring these philosophers, as if they were certain sacred animals. They also led a solitary life, as they only mingled with other men in solemn sacrifices and festivals. But at other times the priests were almost inaccessible to any one who wished to converse with them. For it was requisite that he who approached to them should be first purified, and abstain from many things; and this is as it were a common sacred law respecting the Egyptian priests. But these [philosophic priests], |116 having relinquished every other employment, and human labours,7 gave up the whole of their life to the contemplation and worship of divine natures and to divine inspiration; through the latter, indeed, procuring for themselves, honour, security, and piety; but through contemplation, science; and through both, a certain occult exercise of manners, worthy of antiquity8. For to be always conversant with divine knowledge and inspiration, removes those who are so from all avarice, suppresses the passions, and excites to an intellectual life. But they were studious of frugality in their diet and apparel, and also of continence and endurance, and in all things were attentive to justice and equity. They likewise were rendered venerable, through rarely mingling with other men. For during the time of what are called purifications, they scarcely mingled with their nearest kindred, and those of their own order, nor were they to be seen by anyone, unless it was requisite for the necessary purposes of purification. For the sanctuary was inaccessible to those who were not purified, and they dwelt in holy places for the purpose of performing divine works; but at all other times they associated more freely with those who lived like themselves. They did not, however, associate with any one who was not a religious character. But they were always seen near to the Gods, or the statues of the Gods, the latter of which they were beheld either carrying, or preceding in a sacred procession, or disposing in an orderly manner, with modesty and gravity; each of which operations was not the effect of pride, but an indication of some physical reason. Their venerable gravity also was apparent from their manners. For their walking was orderly, and their aspect sedate; and they were so studious of preserving this gravity of countece, that they did not even wink, when at any time they were unwilling to do so; and they seldom laughed, and when they did, their laughter proceeded no farther than to a smile. But they always kept their hands within their garments. Each likewise bore about him a symbol indicative of the order which he was allotted in sacred concerns; for there were many orders of priests. Their diet also was slender and simple. For, with respect to wine, some of them did not at all drink it, but others drank very little of it, on account of its being injurious to the |117 nerves, oppressive to the head, an impediment to invention, and an incentive to venereal desires. In many other things also they conducted themselves with caution; neither using bread at all in purifications, and at those times in which they were not employed in purifying themselves, they were accustomed to eat bread with hyssop, cut into small pieces. For it is said, that hyssop very much purifies the power of bread. But they, for the most part, abstained from oil, the greater number of them entirely; and if at any time they used it with pot-herbs, they took very little of it, and only as much as was sufficient to mitigate the taste of the herbs. SPAN 4.7. 7.It was not lawful for them therefore to meddle with the esculent and potable substances, which were produced out of Egypt, and this contributed much to the exclusion of luxury from these priests. But they abstained from all the fish that was caught in Egypt, and from such quadrupeds as had solid, or many-fissured hoofs, and from such as were not horned; and likewise from all such birds as were carnivorous. Many of them, however, entirely abstained from all animals; and in purifications this abstinence was adopted by all of them, for then they did not even eat an egg. Moreover, they also rejected other things, without being calumniated for so doing. Thus, for instance, of oxen, they rejected the females, and also such of the males as were twins, or were speckled, or of a different colour, or alternately varied in their form, or which were now tamed, as having been already consecrated to labours, and resembled animals that are honoured, or which were the images of any thing [that is divine], or those that had but one eye, or those that verged to a similitude of the human form. There are also innumerable other observations pertaining to the art of those who are called mosxofragistai, or who stamp calves with a seal, and of which books have been composed. But these observations are still more curious respecting birds; as, for instance, that a turtle should not be eaten; for it is said that a hawk frequently dismisses this bird after he has seized it, and preserves its life, as a reward for having had connexion with it. The Egyptian priests, therefore, that they might not ignorantly meddle with a turtle of this kind, avoided the whole species of those birds. And these indeed were certain common religious ceremonies; but there were different ceremonies, which varied according to the class of the priests that used them, and were adapted to the several divinities. But chastity and purifications were common to all the priests. When also the time arrived in which they were to perform something pertaining to the sacred rites of religion, they spent some days in preparatory ceremonies, some indeed forty-two, but others a greater, and |118 others a less number of days; yet never less than seven days; and during this time they abstained from all animals, and likewise from all pot-herbs and leguminous substances, and, above all, from a venereal connexion with women; for they never at any time had connexion with males. They likewise washed themselves with cold water thrice every day; viz. when they rose from their bed, before dinner, and when they betook themselves to sleep. But if they happened to be polluted in their sleep by the emission of the seed, they immediately purified their body in a bath. They also used cold bathing at other times, but not so frequently as on the above occasion. Their bed was woven from the branches of the palm tree, which they call bais; and their bolster was a smooth semi-cylindric piece of wood. But they exercised themselves in the endurance of hunger and thirst, and were accustomed to paucity of food through the whole of their life. SPAN 4.8. 8.This also is a testimony of their continence, that, though they neither exercised themselves in walking or riding, yet they lived free from disease, and were sufficiently strong for the endurance of modern labours. They bore therefore many burdens in the performance of sacred operations, and accomplished many ministrant works, which required more than common strength. But they divided the night into the observation of the celestial bodies, and sometimes devoted a part of it to offices of purification; and they distributed the day into the worship of the Gods, according to which they celebrated them with hymns thrice or four times, viz. in the morning and evening, when the sun is at his meridian altitude, and when he is declining to the west. The rest of their time they devoted to arithmetical and geometrical speculations, always labouring to effect something, and to make some new discovery, and, in short, continually exercising their skill. In winter nights also they were occupied in the same employments, being vigilantly engaged in literary pursuits, as paying no attention to the acquisition of externals, and being liberated from the servitude of that bad master, excessive expense. Hence their unwearied and incessant labour testifies their endurance, but their continence is manifested by their liberation from the desire of external good. To sail from Egypt likewise, [i.e. to quit Egypt,] was considered by them to be one of the most unholy things, in consequence of their being careful to avoid foreign luxury and pursuits; for this appeared to them to be alone lawful to those who were compelled to do so by regal necessities. Indeed, they were very anxious to continue in the observance of the institutes of their country, and those who were found to have violated them, though but in a small degree were expelled [from the college of the priests]. The |119 true method of philosophizing, likewise, was preserved by the prophets, by the hierostolistae 9, and the sacred scribes, and also by the horologi, or calculators of nativities. But the rest of the priests, and of the pastophori 10, curators of temples, and ministers of the Gods, were similarly studious of purity, yet not so accurately, and with such great continence, as the priests of whom we have been speaking. And such are the particulars which are narrated of the Egyptians, by a man who was a lover of truth, and an accurate writer, and who among the Stoics strenuously and solidly philosophized. SPAN 4.9. 9.But the Egyptian priests, through the proficiency which they made by this exercise, and similitude to divinity, knew that divinity does not pervade through man alone, and that soul is not enshrined in man alone on the earth, but that it nearly passes through all animals. On this account, in fashioning the images of the Gods, they assumed every animal, and for this purpose mixed together the human form and the forms of wild beasts, and again the bodies of birds with the body of a man. For a certain deity was represented by them in a human shape as far as to the neck, but the face was that of a bird, or a lion, or of some other animal. And again, another divine resemblance had a human head, but the other parts were those of certain other animals, some of which had an inferior, but others a superior position; through which they manifested, that these [i.e. brutes and men], through the decision of the Gods, communicated with each other, and that tame and savage animals are nurtured together with us, not without the concurrence of a certain divine will. Hence also, a lion is worshipped as a God, and a certain part of Egypt, which is called Nomos, has the surname of Leontopolis [or the city of the lion], and another is denominated Busiris [from an ox], and another Lycopolis [or the city of the wolf]. For they venerated the power of God which extends to all things through animals which are nurtured together, and which each of the Gods imparts. They also reverenced water and fire the most of all the elements, as being the principal causes of our safety. And these things are exhibited by them in temples; for even now, on opening the sanctuary of Serapis, the worship is performed through fire and water; he who sings the hymns making a libation with water, and exhibiting fire, when, standing on the |120 threshold of the temple, he invokes the God in the language of the Egyptians. Venerating, therefore, these elements, they especially reverence those things which largely participate of them, as partaking more abundantly of what is sacred. But after these, they venerate all animals, and in the village Anubis they worship a man, in which place also they sacrifice to him, and victims are there burnt in honour of him on an altar; but he shortly after only eats that which was procured for him as a man. Hence, as it is requisite to abstain from man, so likewise, from other animals. And farther still, the Egyptian priests, from their transcendent wisdom and association with divinity, discovered what animals are more acceptable to the Gods [when dedicated to them] than man. Thus they found that a hawk is dear to the sun, since the whole of its nature consists of blood and spirit. It also commiserates man, and laments over his dead body, and scatters earth on his eyes, in which these priests believe a solar light is resident. They likewise discovered that a hawk lives many years, and that, after it leaves the present life, it possesses a divining power, is most rational and prescient when liberated from the body, and gives perfection to statues, and moves temples. A beetle will be detested by one who is ignorant of and unskilled in divine concerns, but the Egyptians venerate it, as an animated image of the sun. For every beetle is a male, and emitting its genital seed in a muddy place, and having made it spherical, it turns round the seminal sphere in a way similar to that of the sun in the heavens. It likewise receives a period of twenty-eight days, which is a lunar period. In a similar manner, the Egyptians philosophise about the ram, the crocodile, the vulture, and the ibis, and, in short, about every animal; so that, from their wisdom and transcendent knowledge of divine concerns, they came at length to venerate all animals 11. An unlearned man, however, does not even suspect that they, not being borne along with the stream of the vulgar who know nothing, and not walking in the path of ignorance, but passing beyond the illiterate multitude, and that want of knowledge which befalls every one at first, were led to reverence things which are thought by the vulgar to be of no worth. SPAN |
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54. Eusebius of Caesarea, Ecclesiastical History, 2.5.2-2.5.5, 2.18.8, 4.2.1-4.2.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 4, 5 | 2.5.2. Josephus also makes mention of these things in the eighteenth book of his Antiquities, in the following words: A sedition having arisen in Alexandria between the Jews that dwell there and the Greeks, three deputies were chosen from each faction and went to Caius. 2.5.3. One of the Alexandrian deputies was Apion, who uttered many slanders against the Jews; among other things saying that they neglected the honors due to Caesar. For while all other subjects of Rome erected altars and temples to Caius, and in all other respects treated him just as they did the gods, they alone considered it disgraceful to honor him with statues and to swear by his name. 2.5.4. And when Apion had uttered many severe charges by which he hoped that Caius would be aroused, as indeed was likely, Philo, the chief of the Jewish embassy, a man celebrated in every respect, a brother of Alexander the Alabarch, and not unskilled in philosophy, was prepared to enter upon a defense in reply to his accusations. 2.5.5. But Caius prevented him and ordered him to leave, and being very angry, it was plain that he meditated some severe measure against them. And Philo departed covered with insult and told the Jews that were with him to be of good courage; for while Caius was raging against them he was in fact already contending with God. 2.18.8. And he is said to have read in the presence of the whole Roman Senate during the reign of Claudius the work which he had written, when he came to Rome under Caius, concerning Caius' hatred of the gods, and to which, with ironical reference to its character, he had given the title On the Virtues. And his discourses were so much admired as to be deemed worthy of a place in the libraries. 4.2.1. The teaching and the Church of our Saviour flourished greatly and made progress from day to day; but the calamities of the Jews increased, and they underwent a constant succession of evils. In the eighteenth year of Trajan's reign there was another disturbance of the Jews, through which a great multitude of them perished. 4.2.2. For in Alexandria and in the rest of Egypt, and also in Cyrene, as if incited by some terrible and factious spirit, they rushed into seditious measures against their fellow-inhabitants, the Greeks. The insurrection increased greatly, and in the following year, while Lupus was governor of all Egypt, it developed into a war of no mean magnitude. |
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| 55. Dead Sea Scrolls, 11Qps, 1.12, 3.35, 4.168 Tagged with subjects: •niehoff, maren Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 116, 117 |
| 57. Heraclitus, All., 22.1 Tagged with subjects: •maren niehoff Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 170 |
| 58. Papyri, Cpj, 2.153 Tagged with subjects: •niehoff, maren r. Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 4, 5 |
