1. Hebrew Bible, Deuteronomy, 17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •philosophers, jews as Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 426 | 17. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.,And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them;,thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.,Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’,The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee.,And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites.,At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death.,And all the people shall hear, and fear, and do no more presumptuously.,Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold.,Thou shalt not sacrifice unto the LORD thy God an ox, or a sheep, wherein is a blemish, even any evil thing; for that is an abomination unto the LORD thy God.,then shalt thou bring forth that man or that woman, who have done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them with stones, that they die.,According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.,and it be told thee, and thou hear it, then shalt thou inquire diligently, and, behold, if it be true, and the thing certain, that such abomination is wrought in Israel;,And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.,And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment.,If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose.,When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’;,and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;,And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.,If there be found in the midst of thee, within any of thy gates which the LORD thy God giveth thee, man or woman, that doeth that which is evil in the sight of the LORD thy God, in transgressing His covet, |
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2. Plato, Republic, 528b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophers, jews identified as race of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 181 |
3. Aristotle, Nicomachean Ethics, 1105b-1107a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophers, jews as Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 239 |
4. Aristotle, Politics, 1252b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophers, jews identified as race of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 181 | 1252b. Thus the female and the slave are by nature distinct (for nature makes nothing as the cutlers make the Delphic knife, in a niggardly way, but one thing for one purpose; for so each tool will be turned out in the finest perfection, if it serves not many uses but one). Yet among barbarians the female and the slave have the same rank; and the cause of this is that barbarians have no class of natural rulers, but with them the conjugal partnership is a partnership of female slave and male slave. Hence the saying of the poets — "Tis meet that Greeks should rule barbarians" implying that barbarian and slave are the same in nature. From these two partnerships then is first composed the household, and Hesiod was right when he wrote "First and foremost a house and a wife and an ox for the ploughing" — for the ox serves instead of a servant for the poor. The partnership therefore that comes about in the course of nature for everyday purposes is the 'house,' the persons whom Charondas speaks of as 'meal-tub-fellows' and the Cretan Epimenides as 'manger-fellows.' [1.3] On the other hand the primary partnership made up of several households for the satisfaction of not mere daily needs is the village. The village according to the most natural account seems to be a colony from a household, formed of those whom some people speak of as 'fellow-sucklings,' sons and sons' sons. It is owing to this that our cities were at first under royal sway and that foreign races are so still, because they were made up of parts that were under royal rule; for every household is under the royal rule of its eldest member, so that the colonies from the household were so too, because of the kinship of their members. And this is what Homer means: "And each one giveth law To sons and eke to spouses" — for his Cyclopes live in scattered families; and that is the way in which people used to live in early times. Also this explains why all races speak of the gods as ruled by a king, because they themselves too are some of them actually now so ruled and in other cases used to be of old; and as men imagine the gods in human form, so also they suppose their manner of life to be like their own. [1.4] The partnership finally composed of several villages is the city-state; it has at last attained the limit of virtually complete self-sufficiency, and thus, while it comes into existence for the sake of life, it exists for the good life. Hence every city-state exists by nature, inasmuch as the first partnerships so exist; for the city-state is the end of the other partnerships, and nature is an end, since that which each thing is when its growth is completed we speak of as being the nature of each thing, for instance of a man, a horse, a household. Again, the object for which a thing exists, its end, is its chief good; |
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5. Philo of Alexandria, That Every Good Person Is Free, 141 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •philosophers, jews as Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 420 | 141. And it happened not long ago, when some actors were representing a tragedy, and repeating those iambics of Euripides: "For e'en the name of freedom is a jewel of mighty value; and the man who has it E'en in a small degree, has noble wealth;" I myself saw all the spectators standing on tip-toe with excitement and delight, and with loud outcries and continual shouts combining their praise of the sentiments, and with praise also of the poet, as having not only honoured freedom by his actions, but having extolled its very name. |
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6. Philo of Alexandria, On Drunkenness, 177 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •philosophers, jews as Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 420 | 177. At all events I have before now often seen in the theatre, when I have been there, some persons influenced by a melody of those who were exhibiting on the stage, whether dramatists or musicians, as to be excited and to join in the music, uttering encomiums without intending it; and I have seen others at the same time so unmoved that you would think there was not the least difference between them and the iimate seats on which they were sitting; and others again so disgusted that they have even gone away and quitted the spectacle, stopping their ears with their hands, lest some atom of a sound being left behind and still sounding in them should inflict annoyance on their morose and unpleasable souls. |
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7. Varro, Ap. Augustine, De Civitate Dei, 4.31 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •philosophers, jews identified as race of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 181 |
8. Philo of Alexandria, On Husbandry, 35-36 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 420 |
9. Diodorus Siculus, Historical Library, 1.70.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •philosophers, jews as Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 340 |
10. Josephus Flavius, Against Apion, 1.176-1.183 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philosophers, jews as Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 239, 269 1.176. Κλέαρχος γὰρ ὁ ̓Αριστοτέλους ὢν μαθητὴς καὶ τῶν ἐκ τοῦ περιπάτου φιλοσόφων οὐδενὸς δεύτερος ἐν τῷ πρώτῳ περὶ ὕπνου βιβλίῳ φησὶν ̓Αριστοτέλην τὸν διδάσκαλον αὐτοῦ περί τινος ἀνδρὸς ̓Ιουδαίου ταῦτα ἱστορεῖν, αὐτῷ τε τὸν λόγον ̓Αριστοτέλει 1.177. παρατιθείς: ἔστι δὲ οὕτω γεγραμμένον: “ἀλλὰ τὰ μὲν πολλὰ μακρὸν ἂν εἴη λέγειν, ὅσα δ' ἔχει τῶν ἐκείνου θαυμασιότητά τινα καὶ φιλοσοφίαν ὁμοίως διελθεῖν οὐ χεῖρον. σαφῶς δ' ἴσθι, εἶπεν, ̔Υπεροχίδη, θαυμαστὸν ὀνείροις ἴσα σοι δόξω λέγειν. καὶ ὁ ̔Υπεροχίδης εὐλαβούμενος, δι' αὐτὸ γάρ, ἔφη, τοῦτο καὶ ζητοῦμεν ἀκοῦσαι πάντες. 1.178. οὐκοῦν, εἶπεν ὁ ̓Αριστοτέλης, κατὰ τὸ τῶν ῥητορικῶν παράγγελμα τὸ γένος αὐτοῦ πρῶτον διέλθωμεν, ἵνα μὴ ἀπειθῶμεν τοῖς τῶν ἀπαγγελιῶν διδασκάλοις. λέγε, εἶπεν ὁ ̔Υπεροχίδης, εἴ τί σοι δοκεῖ. 1.179. κἀκεῖνος τοίνυν τὸ μὲν γένος ἦν ̓Ιουδαῖος ἐκ τῆς κοίλης Συρίας. οὗτοι δέ εἰσιν ἀπόγονοι τῶν ἐν ̓Ινδοῖς φιλοσόφων, καλοῦνται δέ, ὥς φασιν, οἱ φιλόσοφοι παρὰ μὲν ̓Ινδοῖς Καλανοί, παρὰ δὲ Σύροις ̓Ιουδαῖοι τοὔνομα λαβόντες ἀπὸ τοῦ τόπου: προσαγορεύεται γὰρ ὃν κατοικοῦσι τόπον ̓Ιουδαία. τὸ δὲ τῆς πόλεως αὐτῶν ὄνομα πάνυ σκολιόν ἐστιν: ̔Ιερουσαλήμην γὰρ αὐτὴν καλοῦσιν. 1.181. οὐ τῇ διαλέκτῳ μόνον, ἀλλὰ καὶ τῇ ψυχῇ. καὶ τότε διατριβόντων ἡμῶν περὶ τὴν ̓Ασίαν παραβαλὼν εἰς τοὺς αὐτοὺς τόπους ἄνθρωπος ἐντυγχάνει ἡμῖν τε καί τισιν ἑτέροις τῶν σχολαστικῶν πειρώμενος αὐτῶν τῆς σοφίας. ὡς δὲ πολλοῖς τῶν ἐν παιδείᾳ συνῳκείωτο, 1.182. παρεδίδου τι μᾶλλον ὧν εἶχεν.” ταῦτ' εἴρηκεν ὁ ̓Αριστοτέλης παρὰ τῷ Κλεάρχῳ καὶ προσέτι πολλὴν καὶ θαυμάσιον καρτερίαν τοῦ ̓Ιουδαίου ἀνδρὸς ἐν τῇ διαίτῃ καὶ σωφροσύνην διεξιών. ἔνεστι δὲ τοῖς βουλομένοις ἐξ αὐτοῦ τὸ πλέον γνῶναι τοῦ βιβλίου: φυλάττομαι 1.183. γὰρ ἐγὼ [τὰ] πλείω τῶν ἱκανῶν παρατίθεσθαι. Κλέαρχος μὲν οὖν ἐν παρεκβάσει ταῦτ' εἴρηκεν, τὸ γὰρ προκείμενον ἦν αὐτῷ καθ' ἕτερον, οὕτως ἡμῶν μνημονεῦσαι. ̔Εκαταῖος δὲ ὁ ̓Αβδηρίτης, ἀνὴρ φιλόσοφος ἅμα καὶ περὶ τὰς πράξεις ἱκανώτατος, ̓Αλεξάνδρῳ τῷ βασιλεῖ συνακμάσας καὶ Πτολεμαίῳ τῷ Λάγου συγγενόμενος, οὐ παρέργως ἀλλὰ περὶ αὐτῶν ̓Ιουδαίων συγγέγραφε βιβλίον, ἐξ οὗ βούλομαι κεφαλαιωδῶς ἐπιδραμεῖν ἔνια τῶν εἰρημένων. | 1.176. for Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that “Aristotle, his master, related what follows of a Jew,” and sets down Aristotle’s own discourse with him. The account is this, as written down by him: 1.177. “Now, for a great part of what this Jew said, it would be too long to recite it; but what includes in it both wonder and philosophy, it may not be amiss to discourse of. Now, that I may be plain with thee, Hyperochides, I shall herein seem to thee to relate wonders, and what will resemble dreams themselves. Hereupon Hyperochides answered modestly, and said, for that very reason it is that all of us are very desirous of hearing what thou art going to say. 1.178. Then replied Aristotle, For this cause it will be the best way to imitate that rule of the Rhetoricians which requires us first to give an account of the man, and of what nation he was, that so we may not contradict our master’s directions. Then said Hyperochides, Go on, if it so pleases thee. 1.179. This man, then [answered Aristotle], was by birth a Jew, and came from Celesyria: these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city it is a very awkward one, for they call it Jerusalem. 1.180. Now this man, when he was hospitably treated by a great many, came down from the upper country to the places near the sea, and became a Grecian, not only in his language, but in his soul also; 1.181. insomuch that when we ourselves happened to be in Asia about the same places whither he came, he conversed with us and with other philosophical persons, and made a trial of our skill in philosophy; and as he had lived with many learned men, he communicated to us more information than he received from us.” 1.182. This is Aristotle’s account of the matter, as given us by Clearchus; which Aristotle discoursed also particularly of the great and wonderful fortitude of this Jew in his diet and continent way of living, as those that please may learn more about him from Clearchus’s book itself; for I avoid setting down any more than is sufficient for my purpose. 1.183. Now Clearchus said this by way of digression, for his main design was of another nature; but for Hecateus of Abdera, who was both a philosopher and one very useful in an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus: he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating, by way of epitome. |
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11. Quintilian, Institutio Oratoria, 10.1.95 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philosophers, jews identified as race of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 181 |
12. Clement of Alexandria, Miscellanies, 1.15.75.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •philosophers, jews as Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 269 |
13. Eusebius of Caesarea, Preparation For The Gospel, 13.12.3-13.12.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •philosophers, jews as Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 376 |
14. Porphyry, On Abstinence, 2.26 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •philosophers, jews as Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 269 | 2.26. But of the Syrians, the Jews indeed, through the sacrifice which they first made, even now, says Theophrastus, sacrifice animals, and if we were persuaded by them to sacrifice in the same way that they do, we should abstain from the deed. For they do not feast on the flesh of the sacrificed animals, but having thrown the whole of the victims into the fire, and poured much honey and wine on them during the night, they swiftly consume the sacrifice, in order that the all-seeing sun may not become a spectator of it. And they do this, fasting during all the intermediate days, and through the whole of this time, as belonging to the class of philosophers, and also discourse with each other about the divinity. But in the night, they apply themselves to the theory of the stars, surveying them, and through prayers invoking God. For these make offerings both of other animals and themselves, doing this from necessity, and not from their own will. The truth of this, however, may be learnt by any one who directs his attention to the Egyptians, the most learned of all men; who are so far from slaying other animals, that they make the images of these to be imitations of the Gods; so adapted and allied do they conceive these to be both to Gods and men. 2.26. 26.But of the Syrians, the Jews indeed, through the sacrifice which they first made, even now, says Theophrastus, sacrifice animals, and if we were persuaded by them to sacrifice in the same way that they do, we should abstain from the deed. For they do not feast on the flesh of the sacrificed animals, but having thrown the whole of the victims into the fire, and poured much honey and wine on them during the night, they swiftly consume the sacrifice, in order that the all-seeing sun may not become a spectator of it. And they do this, fasting during all the intermediate days, and through the whole of this time, as belonging to the class of philosophers, and also discourse with each other about the divinity 12. But in the night, they apply themselves to the theory of the stars, surveying them, and through prayers invoking God. For these make offerings both of other animals and themselves, doing this from necessity, and not from their own will. The truth of this, however, may be learnt by any one who directs his attention to the Egyptians, the most learned of all men; who are so far from slaying other animals, that they make the images of these to be imitations of the Gods; so adapted and allied do they conceive these to be both to Gods and men. |
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15. Numenius of Apamea, Ap. Clement of Alexandria, Stromata, 1.22.150.4 Tagged with subjects: •philosophers, jews identified as race of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 181 |
16. Clearchus of Soli, Ap. Josephus, Against Josephus, 1.179 Tagged with subjects: •philosophers, jews identified as race of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 181 |
17. Cleanthes, Hymn To Zeus, 139 Tagged with subjects: •philosophers, jews as Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 269 |
18. Anon., Letter of Aristeas, 120, 122, 129-130, 142, 144, 158, 161, 171-172, 175-176, 181-184, 189, 20, 200, 215, 22, 221-235, 26-27, 272, 28, 283-288, 292, 297-300, 31, 82, 1 Tagged with subjects: •nan Found in books: Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 308 | 1. Since I have collected Material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store upon receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning, 1. Since I have collected material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store upon receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning, 2 a quality which is the highest possession of man - to be constantly attempting 'to add to his stock of knowledge and acquirements' whether through the study of history or by actually participating in the events themselves. It is by this means, by taking up into itself the noblest elements, that the soul is established in purity, and having fixed its aim on piety, the noblest goal of all, it uses this as its infallible guide and so acquires a definite purpose. 3 It was my devotion to the pursuit of religious knowledge that led me to undertake the embassy to the man I have mentioned, who was held in the highest esteem by his own citizens and by others both for his virtue and his majesty and who had in his possession documents of the highest value to the Jews in his own country and in foreign lands for the interpretation of the divine law, for their 4 laws are written on leather parchments in Jewish characters. This embassy then I undertook with enthusiasm, having first of all found an opportunity of pleading with the king on behalf of the Jewish captives who had been transported from Judea to Egypt by the king's father, when he first obtained possession of this city and conquered the land of Egypt. |
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19. Theoprastus, Ap. Porphyry, De Abstinentia, 2.26 Tagged with subjects: •philosophers, jews identified as race of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 181 |