By Philo, F. H. Colson
The thinker Philo was once born approximately 20 BCE to a in demand Jewish kinfolk in Alexandria, the executive domestic of the Jewish Diaspora in addition to the manager middle of Hellenistic tradition; he was once informed in Greek in addition to Jewish studying. In trying to reconcile biblical teachings with Greek philosophy he constructed rules that had huge effect on Christian and Jewish spiritual notion. The Loeb Classical Library variation of the works of Philo is in ten volumes and supplementations, dispensed as follows. quantity I: production; Interpretation of Genesis II and III. II: at the Cherubim; The Sacrifices of Abel and Cain; the more serious assaults the higher; The Posterity and Exile of Cain; at the Giants. III: The Unchangeableness of God; On Husbandry; Noah's paintings as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The inheritor of Divine issues; at the initial reviews. V: On Flight and discovering; swap of Names; On desires. VI: Abraham; Joseph; Moses. VII: The Decalogue; On particular legislation Books I–III. VIII: On particular legislation booklet IV; at the Virtues; Rewards and Punishments. IX: each strong guy Is loose; The Contemplative existence; The Eternity of the area; opposed to Flaccus; Apology for the Jews; On windfall. X: at the Embassy to Gaius; indexes. complement I: questions about Genesis. II: questions about Exodus; index to supplementations.
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It 28 is this which Antisthenes had in view when he said that a virtuous man is heavy to carry, for as want of sense is a light thing, never stationary, so good sense is firmly based, never swerves and has a weight that cannot be shaken. The law-giver o f the Jews de- 29 scribes the wise man's hands as heavy, indicating by this figure that his actions are not superficial but firmly based, the outcome o f a mind that never wavers. No one then can compel him, since he has 3 0 come to despise both pain and death, and by the law of nature has all fools in subjection.
16 I I I . "Αλις μεν δη τούτων. άκριβωτέον δε τό ζητούμενον, Ινα μη τή τών ονομάτων άσαφεία παραγόμενοι πλαζώμεθα, καταλαβόντες δε περι ου ο λόγος τάς αποδείξεις εύσκόπως εφαρμόττωμεν. 17 δουλεία τοίνυν ή μεν φυχών, ή δε σωμάτων λέγεται. δεσπόται δε τών μεν σωμάτων άνθρωποι, φυχών δε κακίαι και πάθη. κατά ταύτα δε και ελευθερία ή μεν γάρ άδειαν σωμάτων άπ* ανθρώπων δυνατωτέρων, ή δε διανοίας έκεχειρίαν άπό τής τών παθών [4481 £ / ι * / ν \ \ τ / >ο\ 18 $ I εργάζεται, το μεν ουν προτερον ουοε εις ζητεί· μυρίαι γάρ αί ανθρώπων τύχαι, και πολλοί πολλάκις καιροΐς άβουλήτοις τών σφόδρα 1 9 ο υ ν α σ τ € ΐ α 1 a b On the hiatus παιδβια άναθζΐναι see A p p .
And right reason is an infallible law engraved not by 46 this mortal or that and, therefore, perishable as he, nor on parchment or slabs, and, therefore, soulless as they, but by immortal nature on the immortal mind, never to perish. So, one may well wonder at the 47 short-sightedness o f those who ignore the character istics which so clearly distinguish different things and declare that the laws o f Solon and Lycurgus are allsufficient to secure the freedom of the greatest of republics, Athens and Sparta, because their sovereign authority is loyally accepted by those who enjoy that citizenship, yet deny that right reason, which is the a a text cited elsewhere several times.