Philo of Alexandria - Books and Journals

1997
9701. Monique Alexandre, ‘Du grec au latin: Les titres des œuvres
de Philon d’Alexandrie,’ in S. Deléani and J.-C. Fredouille (edd.),
Titres et articulations du texte dans les œuvres antiques: actes du Colloque
International de Chantilly, 13–15 décembre 1994, Collection des Études
Augustiniennes 152 (Paris 1997) 255–286.
This impressive piece of historical research is divided into three main parts.
In a preliminary section Alexandre first gives a brief survey of the study of the
transmission of the corpus Philonicum in modern scholarship and announces the
theme of her article, namely to present some reflections on the Latin titles now in
general use in Philonic scholarship. In the first part of the article she shows how
the replacement of Greek titles by Latin ones is part of the humanist tradition,
and is illustrated by the history of Philonic editions from Turnebus to Arnaldez–
Pouilloux–Mondésert. She then goes on in the second part to examine the
Latin tradition of Philo’s reception in antiquity (Jerome, Rufinus, the Old Latin
translation) in order to see whether the titles transmitted by it were influential
in determining the Latin titles used in the editions. This appears to have hardly
been the case. In the third part the titles now in use are analysed. Most of them
were invented by the humanists of the Renaissance and the succeeding period;
only a few are the work of philologists of the 19th century. The article ends with
an appendix in which the origin of all the titles now in use is indicated in tabular
form. (DTR)
9702. R.Alston,‘Philo’sIn Flaccum: Ethnicity and Social Space in
Roman Alexandria,’ Greece & Rome 44 (1997) 165–175.
This paper aims to show that the buildings of Alexandria were significant
symbols of group identity, and that by excluding the Jewish community from
this urban space, the rioters in 38 c.e. enforced a particular interpretation of the
urban community. The author suggests that it was also Philo’s view that the riots
were primarily concerned with the identity and culture of the city and the physical
integration of the Jewish community. In his analysis of Philo’s In Flaccum,
Alston focuses on the role of social structures and groups, and of buildings, districts
and streets. He concludes that the Jewish view of Alexandria was of separate
communities which were each integral to the whole, i.e. a multi-cultural
society. This was directly contrary to Roman views. The Jews failed to convince
the Romans of the integral position of their community within the city. (HMK)
9703. S. C. Barton, ‘The Relativisation of Family Ties in the Jewish
and Graeco-Roman Traditions,’ in H. Moxnes (ed.), Constructing Early
Christian Families: Family as Social Reality and Metaphor (London 1997)
81–102, esp. 82–88.