Philo of Alexandria - Books and Journals

118 part two
position held by Goodenough). Its apologetic intention is demonstrated by an
analysis of the five speeches placed in the mouth of Flaccus; they show the topics
of the speech which an enemy of God would be expected to deliver after having
been chastised. Since the word ρετή does not occur, the treatise can hardly have
had the title Περ ρετν.(DZ)
9956.J.MélèzeModrzejewski,‘Esperancesetillusionsdujudaïsme
alexandrin,’ in Alexandrie: une mégapole cosmopolite. Actes du 9ème colloque
de Villa Kérylos, Cahiers de la Villa «Kérylos» 9 (Paris 1999) 129–
144.
The πλιτεία that Philo claims for his Jewish compatriots does not relate to
civic rights accorded to the Jewish πλίτευμα at Alexandria, an appropriation
that would be unacceptable to the Roman authorities. This πλιτεία is none
other than Judaism itself, both as practised by the individual and as a way of
life which conforms to the precepts of the Torah. (JR)
9957. A.Mendelson,‘TheDialecticsofRewardandPunishmentin
Philo of Alexandria,’ in P. Schine Gold and B. C. Sax (edd.), Cultural
Visions: Essays in the History of Culture, Internationale Forschungen zur
Allgemeinen und Vergleichenden Literaturwissenschaft 41 (Amsterdam
1999) 239–257.
Lightly revised reprint of the article earlier published in the Festschrift for
David Winston (= 9756). (KAF)
9958. C. Mondésert, ‘Philo of Alexandria,’ in W. Horbury, W. D.
Davies and J. Sturdy (edd.), The Cambridge History of Judaism, vol. 3
The Early Roman Period (Cambridge 1999) 877–900.
This chapter in a major reference work gives the reader the opportunity to
read the interpretation of Philo’s life and work by the great Jesuit scholar Claude
Mondésert (1906–1990). After a brief account of Philo’s life, a survey is given of
his writings. On the allegorical treatises we read that ‘these astonishing writings
have not yet been studied closely enough’. If they are studied carefully they yield
‘a coherent pattern of thought which bears witness to the religious maturity of
Alexandrian Judaism at that time’ (p. 886). A short section on the transmission
and influence of Philo’s works follows. The final three sections are on Hellenism
and Judaism in the works of Philo, Philo as spiritual master, and Philo and
politics. As a complement to the chapter an extensive bibliography is presented
on pp. 1183–1189. (DTR)
9959. S.Mouraviev,Heraclitea II.A.1. Héraclite d’Éphèse, La tradition
antique et médiévale, Témoignages et citations, Textes et traduction,
d’Épicharme à Philon d’Alexandrie (Sankt Augustin 1999), esp. 237–253.