Philo of Alexandria - Books and Journals

critical studies 1997 45
to the Christian treatment of Decalogue. Although differences of time and
conceptuality have to be taken into account, on this theme Philo clearly appears
as a mediator between Judaism and Christianity. (JPM)
9749. A. A. Long, ‘Allegory in Philo and Etymology in Stoicism: a
Plea for Drawing Distinctions,’ in D. T. Runia and G. E. Sterling (edd.),
Wisdom and Logos: Studies in Jewish Thought in Honor of David Winston
[= The Studia Philonica Annual 9 (1997)], Brown Judaic Studies 312
(Atlanta 1997) 198–210.
There appears to be a scholarly consensus that Philo’s allegorical method is
deeply indebted to Stoic allegorical readings of myths and poets. Long strongly
denies this view. Stoics have been commonly regarded as allegorists for three
reasons: firstly because the early Stoics regularly etymologized the names of
divinities; secondly because Heraclitus allegoricus was thought to be a Stoic;
thirdly because of reports that they allegorized Homer and Hesiod. But none
of these reasons are founded. Further confirmation can be found in the method
of the Stoic Cornutus, who concentrates on etymology and does not practice
allegory in the Philonic sense. It is concluded that Stoic exegesis of myth and
Philo’s interpretation of scripture have little in common. Philo’s source was no
doubt his Alexandrian Jewish predecessors. The article concludes with some
reflections on the use of language. The Stoics would have been sympathetic to
the portrayal of Adam naming the animals in Opif. 148ff., but not to Philo’s
understanding of Moses’ practice as a conscious allegorist. (DTR)
9750. J. Mansfeld and D. T. Runia, Aëtiana: the Method and Intellectual
Context of a Doxographer, Volume I: the Sources, Philosophia Antiqua
73 (Leiden 1997), esp. 161–163, 317–318.
In two respects Philonic evidence is important for the study of the doxographer
Aëtius: firstly the interpolation of material from ps.Plutarch in Prov. 1.22,
secondly the pre-Aëtian doxographical passage at Somn. 1.21–32. Both passages
are briefly discussed in the context of a comprehensive examination of the reconstruction
of Aëtius’ work. (= RRS 9653, date corrected, full title given.) (DTR)
9751.J.P.Martín,‘SobrelacitadeHomeroquecierraellibroLambda
de Metaphysica de Aristóteles,’ Aristóteles, Facultad de Filosofía y Letras
de la Universidad Nacional de Cuyo (Mendoza, Argentina 1997) 313–
321.
The quotation of Iliad 2.204 in Metaphysics Λ 10, 1076a4 allows the concept
of ‘one king’, ες κίρανς to be linked to the unity of the cosmic principle. In the
ChristianliteraturewefindthesamereferencetoHomeralthoughinanenlarged
theological–political context, in which the political and theological connotations
of the term μναρία are developed. The first witnesses of this tradition are the