Philo of Alexandria - Books and Journals

126 part two
Numenius of Apameia, the opponent of Christianity Celsus, and Heliodorus,
who in his Aethiopica quotes Philo verbatim. From the authors working in
Rome, Ps.Longinus is indebted to Philo, Josephus has read Philo’s Opif., and
Plotinus also knows, directly or indirectly, Philo’s writings. The author’s general
conclusion is that ‘there is evidence to suggest that some of Philo’s treatises began
circulating in Egypt, Syria, and Rome within Jewish and pagan circles during the
first and second centuries c.e.’ (p. 29). (ACG)
9979. G. E. Sterling, ‘‘The School of Sacred Laws’: the Social Setting
of Philo’s Treatises,’ Vigiliae Christianae 53 (1999) 148–164.
Using philosophical schools as a model, Sterling argues that Philo probably
taught students either in his home or in a privately owned structure. School
settings depend upon a tradition of learning, and that Philo worked within such
a tradition seems probable, based upon his explicit references to other exegetes,
the likelihood that he relied upon earlier sources, and the similarity of themes
and discussions in related Jewish and Christian literature. Philo himself uses
vocabulary referring to synagogues as schools and to various ideas or groups—
especially the Therapeutae and Essenes—as reflecting or constituting schools of
thought. Also, in Anim. 6, Lysimachus, Philo’s great-nephew, addresses Philo as
if Philo were his teacher within a formal school setting. Also relevant is that
Philo’s commentaries may belong to a school tradition, as suggested by such
features as their focus upon a specific text, discussion of the text on different
levels, and incorporation of several points of view. Philo must have had a library
comprising his own works and those of others, which was probably preserved
by one or more of his disciples. (EB)
9980. H. Szesnat, ‘Philo and Female Homoeroticism: Philo’s Use
of γνανδρς and Recent Work on Tribades,’ Journal for the Study of
Judaism 30 (1999) 140–147.
The article investigates Philo’s use of the rare term γνανδρς in the context
of recent scholarship on ancient male writers’ concerns about female homoeroticism
in the early Principate. In contrast to other classical Greek sources, which
seem to use the word as a synonym of νδργυνς,Philoappearstouseγνανδρς
to refer to women who usurp the sexual role preserved for men. Philo, like
Paul and Ps.Phocylides, confirms that the increasing male concern about female
homoeroticism in early Judaism occurs not only as late as rabbinic literature, but
clearly has its roots as far back as the first century c.e. (DTR; based on author’s
abstract)
9981.S.TorallasTovar,‘SobrelaclasificacióndelossueñosdeFilón
de Alejandría y sus implicaciones posteriores,’ Cuadernos de Filología
Clásica: estudios griegos e indoeuropeos 9 (1999) 191–212.