1. Hebrew Bible, Genesis, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 8.6, 13.9, 14, 14.9, 14.10, 17.17, 17.19, 18.12, 18.13, 18.14, 18.15, 18.16-19.29, 21.3, 21.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328 18.13. וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃ | 18.13. And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old? |
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2. Hebrew Bible, Exodus, 21.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 295 21.26. וְכִי־יַכֶּה אִישׁ אֶת־עֵין עַבְדּוֹ אוֹ־אֶת־עֵין אֲמָתוֹ וְשִׁחֲתָהּ לַחָפְשִׁי יְשַׁלְּחֶנּוּ תַּחַת עֵינוֹ׃ | 21.26. And if a man smite the eye of his bondman, or the eye of his bondwoman, and destroy it, he shall let him go free for his eye’s sake. |
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3. Hebrew Bible, Numbers, 28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328 | 28. This is the burnt-offering of every sabbath, beside the continual burnt-offering, and the drink-offering thereof.,And in the first month, on the fourteenth day of the month, is the LORD’S passover.,It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD.,but ye shall present a burnt-offering for a sweet savour unto the LORD: two young bullocks, one ram, seven he-lambs of the first year;,And the LORD spoke unto Moses, saying:,Ye shall offer these beside the burnt-offering of the morning, which is for a continual burnt-offering.,a several tenth part shalt thou offer for every lamb of the seven lambs;,and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, for each bullock; and two tenth parts of fine flour for a meal-offering, mingled with oil, for the one ram;,and their meal-offering, fine flour mingled with oil; three tenth parts shall ye offer for a bullock, and two tenth parts for the ram;,And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering.,And their drink-offerings shall be half a hin of wine for a bullock, and the third part of a hin for the ram, and the fourth part of a hin for a lamb. This is the burnt-offering of every new moon throughout the months of the year.,Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.,And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD.,and their meal-offering, fine flour mingled with oil, three tenth parts for each bullock, two tenth parts for the one ram,,and one he-goat for a sin-offering, to make atonement for you.,Beside the continual burnt-offering, and the meal-offering thereof, ye shall offer them—they shall be unto you without blemish—and their drink-offerings.,And on the sabbath day two he-lambs of the first year without blemish, and two tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and the drink-offering thereof.,And on the seventh day ye shall have a holy convocation; ye shall do no manner of servile work.,In the first day shall be a holy convocation; ye shall do no manner of servile work;,And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.,a several tenth part for every lamb of the seven lambs;,And on the fifteenth day of this month shall be a feast; seven days shall unleavened bread be eaten.,After this manner ye shall offer daily, for seven days, the food of the offering made by fire, of a sweet savour unto the LORD; it shall be offered beside the continual burnt-offering, and the drink-offering thereof.,The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;,but ye shall present an offering made by fire, a burnt-offering unto the LORD: two young bullocks, and one ram, and seven he-lambs of the first year; they shall be unto you without blemish;,and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil.,and a several tenth part of fine flour mingled with oil for a meal-offering unto every lamb; for a burnt-offering of a sweet savour, an offering made by fire unto the LORD.,one he-goat, to make atonement for you.,Also in the day of the first-fruits, when ye bring a new meal-offering unto the LORD in your feast of weeks, ye shall have a holy convocation: ye shall do no manner of servile work;,And in your new moons ye shall present a burnt-offering unto the LORD: two young bullocks, and one ram, seven he-lambs of the first year without blemish;,And one he-goat for a sin-offering unto the LORD; it shall be offered beside the continual burnt-offering, and the drink-offering thereof. |
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4. Plato, Phaedrus, 247a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 247a. κατὰ ἕνδεκα μέρη κεκοσμημένη. μένει γὰρ Ἑστία ἐν θεῶν οἴκῳ μόνη· τῶν δὲ ἄλλων ὅσοι ἐν τῷ τῶν δώδεκα ἀριθμῷ τεταγμένοι θεοὶ ἄρχοντες ἡγοῦνται κατὰ τάξιν ἣν ἕκαστος ἐτάχθη. πολλαὶ μὲν οὖν καὶ μακάριαι θέαι τε καὶ διέξοδοι ἐντὸς οὐρανοῦ, ἃς θεῶν γένος εὐδαιμόνων ἐπιστρέφεται πράττων ἕκαστος αὐτῶν τὸ αὑτοῦ, ἕπεται δὲ ὁ ἀεὶ ἐθέλων τε καὶ δυνάμενος· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται. ὅταν δὲ δὴ πρὸς δαῖτα καὶ ἐπὶ θοίνην ἴωσιν, ἄκραν ἐπὶ τὴν | 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet, they proceed steeply upward to the top of the vault of heaven, where the chariots of the gods, whose well matched horses obey the rein, advance easily, but the others with difficulty; for the horse of evil nature weighs the chariot down, making it heavy and pulling toward the earth the charioteer whose horse is not well trained. There the utmost toil and struggle await the soul. For those that are called immortal, when they reach the top, pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region and is visible only to the mind, the pilot of the soul. Now the divine intelligence, since it is nurtured on mind and pure knowledge, and the intelligence of every soul which is capable of receiving that which befits it, rejoices in seeing reality for a space of time and by gazing upon truth is nourished and made happy until the revolution brings it again to the same place. In the revolution it beholds absolute justice, temperance, and knowledge, not such knowledge as has a beginning and varies as it is associated with one or another of the things we call realities, but that which abides in the real eternal absolute; and in the same way it beholds and feeds upon the other eternal verities, after which, passing down again within the heaven, it goes home, and there the charioteer puts up the horses at the manger and feeds them with ambrosia and then gives them nectar to drink. Such is the life of the gods; but of the other souls, 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet, |
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5. Herodotus, Histories, 1.32 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 1.32. Σόλων μὲν δὴ εὐδαιμονίης δευτερεῖα ἔνεμε τούτοισι, Κροῖσος δὲ σπερχθεὶς εἶπε “ὦ ξεῖνε Ἀθηναῖε, ἡ δʼ ἡμετέρη εὐδαιμονίη οὕτω τοι ἀπέρριπται ἐς τὸ μηδὲν ὥστε οὐδὲ ἰδιωτέων ἀνδρῶν ἀξίους ἡμέας ἐποίησας;” ὁ δὲ εἶπε “ὦ Κροῖσε, ἐπιστάμενόν με τὸ θεῖον πᾶν ἐὸν φθονερόν τε καὶ ταραχῶδες ἐπειρωτᾷς ἀνθρωπηίων πρηγμάτων πέρι. ἐν γὰρ τῷ μακρῷ χρόνῳ πολλὰ μὲν ἐστὶ ἰδεῖν τὰ μή τις ἐθέλει, πολλὰ δὲ καὶ παθεῖν. ἐς γὰρ ἑβδομήκοντα ἔτεα οὖρον τῆς ζόης ἀνθρώπῳ προτίθημι. οὗτοι ἐόντες ἐνιαυτοὶ ἑβδομήκοντα παρέχονται ἡμέρας διηκοσίας καὶ πεντακισχιλίας καὶ δισμυρίας, ἐμβολίμου μηνὸς μὴ γινομένου· εἰ δὲ δὴ ἐθελήσει τοὔτερον τῶν ἐτέων μηνὶ μακρότερον γίνεσθαι, ἵνα δὴ αἱ ὧραι συμβαίνωσι παραγινόμεναι ἐς τὸ δέον, μῆνες μὲν παρὰ τὰ ἑβδομήκοντα ἔτεα οἱ ἐμβόλιμοι γίνονται τριήκοντα πέντε, ἡμέραι δὲ ἐκ τῶν μηνῶν τούτων χίλιαι πεντήκοντα. τουτέων τῶν ἁπασέων ἡμερέων τῶν ἐς τὰ ἑβδομήκοντα ἔτεα, ἐουσέων πεντήκοντα καὶ διηκοσιέων καὶ ἑξακισχιλιέων καὶ δισμυριέων, ἡ ἑτέρη αὐτέων τῇ ἑτέρῃ ἡμέρῃ τὸ παράπαν οὐδὲν ὅμοιον προσάγει πρῆγμα. οὕτω ὦν Κροῖσε πᾶν ἐστὶ ἄνθρωπος συμφορή. ἐμοὶ δὲ σὺ καὶ πλουτέειν μέγα φαίνεαι καὶ βασιλεὺς πολλῶν εἶναι ἀνθρώπων· ἐκεῖνο δὲ τὸ εἴρεό με, οὔκω σε ἐγὼ λέγω, πρὶν τελευτήσαντα καλῶς τὸν αἰῶνα πύθωμαι. οὐ γάρ τι ὁ μέγα πλούσιος μᾶλλον τοῦ ἐπʼ ἡμέρην ἔχοντος ὀλβιώτερος ἐστί, εἰ μή οἱ τύχη ἐπίσποιτο πάντα καλὰ ἔχοντα εὖ τελευτῆσαὶ τὸν βίον. πολλοὶ μὲν γὰρ ζάπλουτοι ἀνθρώπων ἀνόλβιοι εἰσί, πολλοὶ δὲ μετρίως ἔχοντες βίου εὐτυχέες. ὁ μὲν δὴ μέγα πλούσιος ἀνόλβιος δὲ δυοῖσι προέχει τοῦ εὐτυχέος μοῦνον, οὗτος δὲ τοῦ πλουσίου καὶ ἀνόλβου πολλοῖσι· ὃ μὲν ἐπιθυμίην ἐκτελέσαι καί ἄτην μεγάλην προσπεσοῦσαν ἐνεῖκαι δυνατώτερος, ὁ δὲ τοῖσιδε προέχει ἐκείνου· ἄτην μὲν καὶ ἐπιθυμίην οὐκ ὁμοίως δυνατὸς ἐκείνῳ ἐνεῖκαι, ταῦτα δὲ ἡ εὐτυχίη οἱ ἀπερύκει, ἄπηρος δὲ ἐστί, ἄνουσος, ἀπαθὴς κακῶν, εὔπαις, εὐειδής. εἰ δὲ πρὸς τούτοισι ἔτι τελευτήσῃ τὸν βίον εὖ, οὗτος ἐκεῖνος τὸν σὺ ζητέεις, ὁ ὄλβιος κεκλῆσθαι ἄξιος ἐστί· πρὶν δʼ ἂν τελευτήσῃ, ἐπισχεῖν, μηδὲ καλέειν κω ὄλβιον ἀλλʼ εὐτυχέα. τὰ πάντα μέν νυν ταῦτα συλλαβεῖν ἄνθρωπον ἐόντα ἀδύνατον ἐστί, ὥσπερ χωρῇ οὐδεμία καταρκέει πάντα ἑωυτῇ παρέχουσα, ἀλλὰ ἄλλο μὲν ἔχει ἑτέρου δὲ ἐπιδέεται· ἣ δὲ ἂν τὰ πλεῖστα ἔχῃ, αὕτη ἀρίστη. ὣς δὲ καὶ ἀνθρώπου σῶμα ἓν οὐδὲν αὔταρκες ἐστί· τὸ μὲν γὰρ ἔχει, ἄλλου δὲ ἐνδεές ἐστι· ὃς δʼ ἂν αὐτῶν πλεῖστα ἔχων διατελέῃ καὶ ἔπειτα τελευτήσῃ εὐχαρίστως τὸν βίον, οὗτος παρʼ ἐμοὶ τὸ οὔνομα τοῦτο ὦ βασιλεῦ δίκαιος ἐστὶ φέρεσθαι. σκοπέειν δὲ χρὴ παντὸς χρήματος τὴν τελευτήν, κῇ ἀποβήσεται· πολλοῖσι γὰρ δὴ ὑποδέξας ὄλβον ὁ θεὸς προρρίζους ἀνέτρεψε.” | 1.32. Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. ,In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; ,these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. ,Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. ,To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. ,The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. ,If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. ,It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. ,Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.” |
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6. Aristotle, Physiognomonics, 805b5-9, 813b35-814a1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 197 |
7. Philo of Alexandria, On Husbandry, 45 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 360 |
8. Philo of Alexandria, Who Is The Heir, 77 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 |
9. Philo of Alexandria, On The Preliminary Studies, 92 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 360 |
10. Philo of Alexandria, Allegorical Interpretation, 2.50, 3.129-3.132 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 343, 360 |
11. Philo of Alexandria, On Drunkenness, 105 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 360 | 105. For the expression, "It is not the voice of men beginning to exert themselves in battle," is equivalent to the words, "of men who have got the better in war," for exertion in battle is the cause of victory. Thus he represents the wise Abraham, after the destruction of the nine kings, that is, of the four passions and the five powers of the outward senses, which were all set in motion in a manner contrary to nature, preluding with a hymn of gratitude, and saying, "I will stretch forth my hand to the most high God, who made heaven and earth; that I will not take from a thread even to a shoelatchet of any thing that is Thine," |
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12. Philo of Alexandria, That The Worse Attacks The Better, 123-124, 119 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 | 119. But to the impious Cain, neither does the earth contribute anything to give him vigour, even though he never concerns himself about anything which is exterior to it; on which account, in the next sentence, he is found "groaning and trembling upon the Earth," that is to say, under the influence of grief and terror; and such also is the miserable life of a wicked man, who has received for his inheritance the most painful of the four passions, pain and terror; the one being equivalent to groaning, and the other to trembling; for it is inevitable, that some evil should either be present to or impending over such a man. Now the expectation of impending evil causes fear, but the suffering of present evil causes pain. |
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13. Philo of Alexandria, On The Change of Names, 131, 156-157 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328 | 157. And here any one may reasonably express a doubt how it is possible for any one to laugh when laughter had not as yet come among one branch of the creation; for Isaac is laughter, who, according to the account under our consideration at present, was not yet born. For just as it is impossible to see without eyes, or to hear without ears, or to smell without nostrils, or to exert any other of the external senses without the organs adapted to each respectively, or to comprehend without the reason, so also it is not likely that a person can have laughed, if laughter had not as yet been made. |
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14. Philo of Alexandria, Questions On Genesis, 1.55, 2.34, 2.57, 4.19 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 295, 328, 329 |
15. Philo of Alexandria, On The Creation of The World, 21, 53-54, 23 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 | 23. And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it. |
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16. Philo of Alexandria, On Planting, 133 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 363 |
17. Philo of Alexandria, Plant., 133 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 363 | 133. and on this account it assigns to us the fruit of the fifth year, because the number five is the number appropriate to the outward sense; and if one must tell the truth, that which nourishes our minds is the outward sense, which by means of our eyes sets before us the distinctive qualities of colours and forms, and by means of our ears presents us with all the various peculiarities of sounds, and with smells by means of the nose, and with tastes through the medium of the mouth, and which enables us to judge of the yielding softness and resisting hardness, or of softness and roughness, or again of heat and cold, by means of the faculty which is dispersed over the whole body, which we usually denominate touch. XXXIII. |
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18. Philo of Alexandria, That Every Good Person Is Free, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 | 13. And since, as that sweetest of all writers, Plato, says, envy is removed far from the divine company, but wisdom, that most divine and communicative of all things, never closes its school, but is continually open to receive all who thirst for salutary doctrines, to whom she pours forth the inexhaustible stream of unalloyed instruction and wisdom, and persuades them to yield to the intoxication of the soberest of all drunkenness. |
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19. Philo of Alexandria, On The Posterity of Cain, 142-145 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 | 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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20. Philo of Alexandria, On Curses, 31 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328 | 31. And this, too, I do through the pity which exists in rational nature, in order that it may be raised from the hell of the passions to the heavenly region of virtue; I being the guide, who also have made the road which leads to heaven, so that it may be a plain road for suppliant souls, and have shown it to them all, in order that they may not foolishly wander out of the way. X. |
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21. Philo of Alexandria, On The Sacrifices of Cain And Abel, 103 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326 | 103. But of the ideas which are brought forth by the mind, some are male and some female, as in the case of animals. Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated. Now of these, whatever belongs to the fellowship of men must be attributed to God, and everything that relates to the similarity to women must be imputed to one's self, on which account the command was delivered, "of everything which openeth the womb the males belong to the Lord." XXXII. |
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22. Philo of Alexandria, On The Special Laws, 1.43-1.44, 2.52, 2.54-2.55, 2.249, 3.184-3.194 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 295, 328, 329 | 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you." 2.52. In considering the melancholy and fearful condition of the human race, and how full it is of innumerable evils, which the covetousness of the soul begets, which the defects of the body produce, and which all the inequalities of the soul inflict upon us, and which the retaliations of those among whom we live, both doing and suffering innumerable evils, are continually causing us, he then wondered whether any one being tossed about in such a sea of troubles, some brought on deliberately and others unintentionally, and never being able to rest in peace nor to cast anchor in the safe haven of a life free from danger, could by any possibility really keep a feast, not one in name, but one which should really be so, enjoying himself and being happy in the contemplation of the world and all the things in it, and in obedience to nature, and in a perfect harmony between his words and his actions, between his actions and his words. 2.54. In reference to which fact, a certain pre-eminently virtuous mind among the people of old, {8}{#ge 18:10.} when all its passions were tranquil, smiled, being full of and completely penetrated with joy, and reasoning with itself whether perhaps to rejoice was not a peculiar attribute of God, and whether it might not itself miss this joy by pursuing what are thought delights by men, was timorous, and denied the laughter of her soul until she was comforted. 2.55. For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV. 3.184. Again. "If," says the law, "any one strike out the eye of a servant or of a handmaiden, he shall let them depart Free."{18}{#ex 21:26.} Because, as nature has assigned the chief position in the body to the head, having bestowed upon it a situation the most suitable to that pre-eminence, as it might give a citadel to a king (for having sent it forth to govern the body it has established it on a height, putting the whole composition of the body from the neck to the feet under it, as a pedestal might be placed under a statue 3.189. But as the mind was unable by itself to comprehend all these things from merely beholding them by the faculty of sight, it did not stop merely at what was seen by it, but being devoted to learning, and fond of what is honourable and excellent, as it admired what it did see, it adopted this probable opinion, that these things are not moved spontaneously and at random by any irrational impulse of their own, but that they are set in motion and guided by the will of God, whom it is proper to look upon as the Father and Creator of the world. Moreover, that these things are not unrestrained by any bounds, but that they are limited by the circumference of one world, as they might be by the walls of a city, the world itself being circumscribed within the outermost sphere of the fixed stars. Moreover it considered also that the Father who created the world does by the law of nature take care of that which he has created, exerting his providence in behalf of the whole universe and of its parts. |
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23. Philo of Alexandria, On The Cherubim, 8, 86 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 328 | 86. And the doctrine is this: God alone keeps festival in reality, for he alone rejoices, he alone is delighted, he alone feels cheerfulness, and to him alone is it given, to pass an existence of perfect peace unmixed with war. He is free from all pain, and free from all fear; he has no participation in any evils, he yields to no one, he suffers no sorrow, he knows no fatigue, he is full of unalloyed happiness; his nature is entirely perfect, or rather God is himself the perfection, and completion, and boundary of happiness, partaking of nothing else by which he can be rendered better, but giving to every individual thing a portion of what is suited to it, from the fountain of good, namely, from himself; for the beautiful things in the world would never have been such as they are, if they had not been made after an archetypal pattern, which was really beautiful, the uncreate, and blessed, and imperishable model of all things. XXVI. |
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24. Philo of Alexandria, On The Confusion of Tongues, 91 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 329 |
25. Seneca The Younger, De Beneficiis, 6.12.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and emotions / passions Found in books: Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 188 |
26. New Testament, 2 Corinthians, 7.9-7.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoics and stoicism, passions/emotions for Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 543 7.9. οὐχ ὅτι ἐλυπήθητε, ἀλλʼ ὅτι ἐλυπήθητε εἰς μετάνοιαν, ἐλυπήθητε γὰρ κατὰ θεόν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν. 7.10. ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται· ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται. | |
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27. Josephus Flavius, Jewish Antiquities, 1.176-1.177 (1st cent. CE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 359 1.176. ̔Αβράμῳ δὲ ἀκούσαντι τὴν συμφορὰν αὐτῶν φόβος τε ἅμα περὶ Λώτου τοῦ συγγενοῦς εἰσῆλθε καὶ οἶκτος περὶ τῶν Σοδομιτῶν φίλων ὄντων καὶ γειτνιώντων. 1.177. καὶ βοηθεῖν αὐτοῖς δοκιμάσας οὐκ ἀνέμεινεν, ἀλλ' ἐπειχθεὶς καὶ κατὰ πέμπτην ἐπιπεσὼν νύκτα τοῖς ̓Ασσυρίοις περὶ Δάνον, οὕτως γὰρ ἡ ἑτέρα τοῦ ̓Ιορδάνου προσαγορεύεται πηγή, καὶ φθάσας πρὶν ἐν ὅπλοις γενέσθαι τοὺς μὲν ἐν ταῖς κοίταις ὄντας ἀπέκτεινε μηδ' ἐπίνοιαν τῆς συμφορᾶς ἔχοντας, οἱ δὲ μήπω πρὸς ὕπνον τετραμμένοι μάχεσθαι δ' ὑπὸ μέθης ἀδύνατοι ἔφυγον. | 1.176. 1. When, Abram heard of their calamity, he was at once afraid for Lot his kinsman, and pitied the Sodomites, his friends and neighbors; 1.177. and thinking it proper to afford them assistance, he did not delay it, but marched hastily, and the fifth night fell upon the Assyrians, near Dan, for that is the name of the other spring of Jordan; and before they could arm themselves, he slew some as they were in their beds, before they could suspect any harm; and others, who were not yet gone to sleep, but were so drunk they could not fight, ran away. |
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28. Seneca The Younger, Phaedra, 362-363, 365-373, 364 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 191, 192 |
29. Seneca The Younger, Medea, 123-124, 382, 384-396, 939, 383 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 189, 190, 191 383. cum iam recepto maenas insanit deo | |
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30. Seneca The Younger, Letters, 66.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, and emotions / passions Found in books: Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 187 |
31. Seneca The Younger, On Anger, 1.1.3-1.1.5, 1.8.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 188, 189, 190, 191 |
32. New Testament, Matthew, 5.4, 6.22-6.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoics and stoicism, passions/emotions for •passions, stoicism and Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 543; Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 295 5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 6.22. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὖν ᾖ ὁ ὀφθαλμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτινὸν ἔσται· 6.23. ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτινὸν ἔσται. εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον. | 5.4. Blessed are those who mourn, For they shall be comforted. 6.22. "The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. 6.23. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! |
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33. New Testament, Luke, 11.34-11.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 295 11.34. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός σου. ὅταν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, καὶ ὅλον τὸ σῶμά σου φωτινόν ἐστιν· ἐπὰν δὲ πονηρὸς ᾖ, καὶ τὸ σῶμά σου σκοτινόν. 11.35. σκόπει οὖν μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν. 11.36. εἰ οὖν τὸ σῶμά σου ὅλον φωτινόν, μὴ ἔχον μέρος τι σκοτινόν, ἔσται φωτινὸν ὅλον ὡς ὅταν ὁ λύχνος τῇ ἀστραπῇ φωτίζῃ σε. | 11.34. The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of light; but when it is evil, your body also is full of darkness. 11.35. Therefore see whether the light that is in you isn't darkness. 11.36. If therefore your whole body is full of light, having no part dark, it will be wholly full of light, as when the lamp with its bright shining gives you light." |
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34. Diogenes Laertius, Lives of The Philosophers, 7.112 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •stoics and stoicism, passions/emotions for Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 533 | 7.112. Heaviness or vexation is grief which weighs us down, annoyance that which coops us up and straitens us for want of room, distress a pain brought on by anxious thought that lasts and increases, anguish painful grief, distraction irrational grief, rasping and hindering us from viewing the situation as a whole.Fear is an expectation of evil. Under fear are ranged the following emotions: terror, nervous shrinking, shame, consternation, panic, mental agony. Terror is a fear which produces fright; shame is fear of disgrace; nervous shrinking is a fear that one will have to act; consternation is fear due to a presentation of some unusual occurrence; |
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35. Alexander of Lycopolis, Tractatus De Placitis Manichaeorum, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326 | 24. Christ, too, they do not acknowledge; yet they speak of Christ, but they take some other element, and giving to the Word, designating His sacred person, some other signification than that in which it is rightly received, they say that He is mind. But if, when they speak of Him as that which is known, and that which knows, and wisdom as having the same meaning, they are found to agree with those things which the Church doctors say of Him, how comes it then that they reject all that is called ancient history? But let us see whether they make Him to be something adventitious and new, and which has come on from without, and by accident, as the opinion of some is. For they who hold this opinion say, as seems very plausible, that the seventh year, when the powers of perception became distinct, He made His entrance into the body. But if Christ be mind, as they imagine, then will He be both Christ and not Christ. For before that mind and sense entered, He was not. But if Christ, as they will have it, be mind, then into Him already existing does the mind make its entrance, and thus, again, according to their opinion, will it be mind. Christ, therefore, is and is not at the same time. But if, according to the more approved sect of them, mind is all things which are, since they assume matter to be not produced, and coeval so to speak with God, this first mind and matter they hold to be Christ; if, indeed, Christ be the mind, which is all things, and matter is one of those things which are, and is itself not produced. They say it was by way of appearance, and in this manner, that the divine virtue in matter was affixed to the cross; and that He Himself did not undergo this punishment, since it was impossible that He should suffer this; which assertion Manichaeus himself has taken in hand to teach in a book written upon the subject, that the divine virtue was enclosed in matter, and again departs from it. the mode of this they invent. That it should be said, indeed, in the doctrine of the Church, that He gave Himself up for the remission of sins, obtains credit from the vulgar, and appears likewise in the Greek histories, which say that some surrendered themselves to death in order to ensure safety to their countrymen. And of this doctrine the Jewish history has an example, which prepares the son of Abraham as a sacrifice to God. But to subject Christ to His passion merely for the sake of display, betrays great ignorance, for the Word is God's representative, to teach and inform us of actual verities. |
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36. Pseudo-Polemo, Physiognomonica, b4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •stoicism, and emotions / passions Found in books: Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 197 |
37. Plato, Olympian Odes, 29 Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 64 |
38. Stoic School, Stoicor. Veter. Fragm., 3.431-3.433, 3.438 Tagged with subjects: •passions, stoicism and Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326 |
39. Joannes Stobaeus, Florilegium, 2.7.10 Tagged with subjects: •stoics and stoicism, passions/emotions for Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 532 |
40. Evagrius Ponticus, To Eulogius, 8.10-8.12, 13.27, 26.18-26.20, 29.33-29.37, 31.55-31.56 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 543 |