Philo About the Contemplative Life (De Vita Contemplativa)

22. The D. U. C. probably an earlier work of Philo’s and antecedent to the De Somniis On Dreams, and
23. To the Q. O. P. L. Quod omnis Probus liber est. But the evidence, while it establishes the Philonean authorship of the D. U. C., is hardly sufficient to fix the date of its composition.
24. Recapitulation.
25. The Therapeutae not Essenes a Jewish ascetic sect, though the D. U. C. is the sequel to an account of the Essenes.
26. This account was probably that which Eusebius cited from Philo’s Apology for the Jews, but
27. Not that which is preserved in the Q. O. P. L.
28. The title περὶ ἀρετῶν τὸ δ' On the Virtues, book four prefixed in the codices to the D. U. C. proves that it was the fourth book of Philo’s treatise in five books concerning Gaius, and entitled by him περὶ ἀρετῶν On the Virtues,
29. And was part of the Apology for the Jews against Apion, which Philo tried to read aloud to Gaius.
30. Attempt to reconstitute the five books περὶ ἀρετῶν.
31. The best codices favour the above conjectures.
32. The context of the D. U. C. in the Greek MSS.
33 A. These exhibit much the same order of Philo’s works as Eusebius gives in his list, and he probably inherited Pamphilus’ copy of Philo.
33 B. The order of Philo’s treatises in the Armenian Version. Ancient Scholion marginal note/commentary given in this version relating to the question, who the Therapeutae were.
34. The D. U. C., if part of an apology to Gaius, must have been written before the history of the embassy. This explains the isolation in some MSS. of the D. U. C.
35. On the diffusion of such ascetics as Philo describes. Alexandria, the origin and focus of the movement.
36. The renunciation of goods.
37. The site of the Therapeutic settlement.
38. On Philo’s statement that the Mareotic lake debouched into the sea.
39. The Therapeutae formed a collegium guild/college or sodalitas fraternity and had legal recognition and status.
40. Analogous guilds elsewhere of Cultores Deorum Worshippers of the Gods.
41. Points of resemblance between the Therapeutic colony and that of the Egyptian priests described by Chaeremon the Stoic and by Strabo.
42. Reverence of the Therapeutae for the Jewish sabbath, consistent with the inclusion in their society of many Greek converts, and with Philo’s condemnation of those who neglected the sabbath (i.e. of the early Christians).
43. The asceticism of the Therapeutae in accord with the Judaism of Philo. His reverence for the estate of virgins.
44. Jewish mysteries celebrated among the Therapeutae. The dogmas revealed in them included the Trinity in Unity of God, and the doctrine of the marriage of virgins with God.
45. The Feast of the Therapeutae described by Philo was that of Pentecost.
46. Why they eschewed wine at it.
47. The presence of women a matter of course. The joint dancing.