Philo of Alexandria - Books and Journals

196 part two
and Philo use the metamorphosis motif to show that the message of some chosen
human beings comes directly from God and is confirmed by their life. In this
way they become models for others on the path to the knowledge of God.
(GS)
20204. S. Badilita, ‘Le symbolisme des couleurs chez Philon: l’exemple
du De Somniis I, 189–227,’ in L. Villard (ed.), Couleurs et vision dans
l’ antiquité classique (Rouen 2002) 153–165.
Philo’s commentary on one of the dreams of Joseph (Gen 31:11–13) is of
particular interest for the study of the symbolism of colours. The author proposes
a first interpretation of the three σημεα: τ διάλευκν, τ πικίλν and τ
σπδειδς αντν in relation to Jacob, the symbol of the σκητής,whoattains
to wisdom through practice, but at the time of the dream has not yet reached
the goal of his spiritual itinerary (§§ 199–212). A second interpretation is then
given: the same signs, but now in reverse order, are related to the High Priest,
the symbol of the τέλεις, the man who has attained wisdom (§§ 213–219). The
three signs this time represent the three stages in an ascent that can be described
as mystical. Attached to this second part is also a digression on the politician,
represented by Joseph (§§ 219–227), who only has access to the intermediate
sign, the πικίλν, which has a negative connotation. (JR)
20205. M.Baltes,Die philosophische Lehre des Platonismus: Von der
»Seele« als der Ursache aller sinnvollen Abläufe, 2 vols., Der Platonismus
in der Antike 6 (Stuttgart 2002).
Continuing this magnificent source-book of the history of Platonism up to
about the 4th century c.e. (cf. R-R 8731, RRS 9015, 9603, above 9807), Baltes
now systematically collects and comments on texts relating to the doctrine of the
soul. The only Philonic text selected is Opif.137, illustrating the soul as a μέση
σία, but there are further references to the Alexandrian in the commentary on
other texts. Sadly this volume is the last to be completed by Baltes, who died in
January 2003. The project is being continued by C. Pietsch and M.-L. Lakmann.
(DTR)
20206.J.M.G.Barclay,‘ApologeticsintheJewishDiaspora,’inJ.R.
Bartlett (ed.), Jews in the Hellenistic and Roman Cities (London 2002)
129–148.
Barclay points out the ambiguities and difficulties presented by use of the
term ‘apologetics’. In his original History, E. Schürer viewed Jewish apologetic
literature as primarily defensive in refuting anti-Jewish claims, and he distinguished
between apologetics and propaganda, which sought either to proselytize
or to create a positive impression of Jews. In his revision of Schürer, M. Goodman,
influenced by V. Tcherikover’s seminal article, acknowledges that much
Jewish apologetic literature may have been intended for Jews and not aimed at