From the second book of the same Questions. Ibid. All the powers of God are winged, being always eager and striving for the higher path which leads to the Father.
About heretics. From the first book of the Questions in Exodus. P. 774. B. All those who have stumbled, being unable to proceed with upright feet, go on slowly, being fatigued a long time before they come to their journey's end; so also the soul is hindered from proceeding successfully on the path which leads to piety if it has previously fallen in with any of the bye- roads of wickedness, for they are great hindrances to it, and the causes of its stumbling, by means of which the mind becoming lame, proceeds too slowly on the road, according to nature; and this road, according to nature, is that which ends at the Father of the universe.
From the same book. The contentious investigations which men enter into about the virtues of God, improve the intellect and train it in most FRAGMENTS. 253 pleasant labours, which are also most beneficial to it, and especially when men do not (as those of the present day do) disguise themselves under a false appellation, and contend for the doctrines in appearance only, but do, in an honest and true heart, seek out truth in connection with knowledge. From the second book of the same treatise.
not being more anxious to display melody and harmony in their voices than in their minds; the eloquence of the wise man does not display its beauty in words only, but in the matters which it proves by its words.
From the last book of the Questions in Exodus.
Those men who apply themselves to the study of the holy scriptures ought not to cavil and quibble at syllables, but ought first to look at the spirit and meaning of the nouns and verbs used, and at the occasions on which and the manners in which each expression is used; for it often happens that the same expressions are applied to different things at different times; and, on the contrary, opposite expressions are at dif- ferent times applied to the same thing with perfect consistency. From the Questions in Genesis.
Those men act absurdly who judge of the whole from a part, instead of, on the contrary, forming their estimate of a part from their knowledge of the whole; for this is the more proper way to form one's opinion of anything, whether it be a body or a doctrine; therefore the divine code of laws is, in a manner, a united creature, which one must regard in all its parts and members at once with all one's eyes, and one must contemplate the meaning and sense of the whole scripture with accuracy and clearness, not disturbing its harmony nor dissevering its unity; for the parts will have a very different appearance and character if they are once deprived of their union.
From the fourth book of the same treatise.
Let there then be a law against all those who profess to look on what is venerable and divine, in any other than a respectful and holy spirit, inflicting punishment on their blindness.
From the second book of the Questions in Exodus.
P. 775. There is nothing either more pleasant or more 254 PHILO JUDiEUS.
deserving of respect than to serve God, whose power is su- perior to that of the mightiest sovereign; and it appears to me that the greatest kings have also been chief priests, showing, by their actions, that it is right for those who are the masters of other men nevertheless to serve the servants of God.
About a king not being greatly respected. From the first book of the Questions in Genesis. Ibid. E. No foolish man is a king even though he be invested with supreme power by sea and land, but he only is a king who is a virtuous and God-loving man, even though he may be deprived of those supplies and revenues, by means of which kings in general are strengthened in their sovereignty; for as a rudder, or a collection of drugs, or a flute, or a harp, are all superfluities to a man who has no knowledge of the art of steering, or medicine, or music, because he is not able to employ any one of them to the purpose for which it is made, while they may be said to be excellently adapted to and to be very seasonable for a pilot, or a physician, or a musician; so also, since kingcraft is an art, and the best of arts, we must look upon him who does not know how to exert it as a private individual; and as the man who does know how to exert it well as the only king.
About the stable and unstable man. From the Questions in Genesis. P. 776. E. A facility of change must of necessity belong to man, by reason of the unsteadiness of external circum- stances. Accordingly we thus oftentimes, after we have chosen friends, and have associated with them for some time, though we have nothing to accuse them of, turn away from them with aversion as enemies.
About those who change their minds and blame themselves. P. 776. E. These are the words of Philo:— Caius, as he was ignorant of the greatness of the cause, that he should never fall into death, suffered a more simple punishment; but his imitator, not being able to take refuge in the plea of ignorance, is subjected to a double punish- ment; on which account Lamech shall be avenged seventy and seven fold, for the reason above mentioned, according to FRAGMENTS. 255 which he was the second offender who had not thought fit to take warning from the punishment of him who had offended before, and he clearly receives his punishment, being a more simple one; as in numbers the units have a highly multiplied power, resembling that of the decades, such as now Lamech, changing his mind, denounces against himself.
From the same book of the same author. P. 777. To be aware of what one has done amiss, and to blame ones self, is the part of a righteous man; but to be insensible to such things causes still more grievous evils to the soul, and the conduct of wicked men.
About the courage of a woman. Froni Philo, from the Questions arising in Exodus. Ibid. B. It is said by men who have applied themselves to the study of natural philosophy, that the female is nothing else but an imperfect male.
About tlie oracles of God.
The words of Philo, out of the second book of his Questions arising in Genesis.
P. 782. A. It is not lawful to divulge the sacred mysteries to the uninitiated until they are purified by a perfect purification; for the man who is not initiated, or who is of moderate capacity, being unable either to hear or to see that nature which is in- corporeal and appreciable only by the intellect, being deceived by the visible sight, will blame what ought not to be blamed. Now, to divulge sacred mysteries to uninitiated people, is the act of a person who violates the laws of the privileges belong ing to the priesthood.
From the same author. Ibid. B. It is absurd that there should be a law in cities that it is not lawful do divulge sacred mysteries to the unini- tiated, but that one may speak of the true rites and ceremonies which lead to piety and holiness to ears full of folly. All men must not partake of all things, nor of all discourses, above all, of such as are sacred; for those that desire to be admitted to a participation in such things, ought to have many qualifications beforehand. In the first place, what is the greatest and most important, they ought to have deep feelings of piety towards 256 PHILO JUD^EUS.
the only true and living God, and correct notions of holiness, avoiding all inextricable errors which perplex so many about images and statues, and in fact about any erections whatever, and about unlawful ceremonies, or illicit mysteries.
In the second place, they must be purified with all holy purifications, both in soul and body, as far as it is allowed by their national laws and customs. In the third place, they must give credible evidence of their entering into the common joy, so that they may not, after having partaken of the sacred food, like intemperate youths, be changed by satiety and over- abundance, becoming like drunken men; which is not lawful.
About evil-doers. The words of Philo, out of the Questions arising in Exodus. P. 782. D. The man who lives in wickedness, bears about destruction within him, since he has living with him that which is both treacherous, designing, and hostile to him. For the conscience of the wicked man is alone a sufficient punishment to him, inflicting cowardice on his soul from its own inmost feelings, as it feared blows.
From the same author. Ibid. The life of the wicked man is subject to pain and sorrow, and full of fear; and in everything which it does ac- cording to the outward senses, it is mingled with fear and grief About monks wlw break their vows. The words of Philo, from the Questions arising in Exodus. P. 784. C. The reasoning of some persons is very rapidly satiated, who, though they have been borne upwards on wings for a little while, yet do presently return back again; not so much flying upwards, says Philo, as being dragged down again to the lowest depths of hell. But happy are they who do not draw back.
From the same author. Ibid. Before now, some persons who have tasted happiness, being very speedily satiated, after they have given hopes of their being in health, have fallen back into the same disease as before.
From the same author, out of the Questions arising in Genesis. P. 784. D. To commit perjury is impious and mischievous.
FRAGMENTS. 257 About good friends.
The words of Philo, out of the first book of the Questions arising in Exodus.
P. 788. I. We ought to look upon those men as our friends who are inclined to assist us, and to requite our kindnesses with kindness, even if they are destitute of power; for friend- ship is a thing which is seen more in moments of necessity, than in a steady conjunction or union of dispositions. So that in the case of each person who unites with another in an association of friendship, one may apply the expression of Pythagoras to him, and say, " A friend is a second I."
About the mercies of God.
The words of Philo, out of the first book of the Questions arising in Exodus.
P. 789. A. When the fruits of these crops which are raised from seed are in a state of perfection, they receive the begin- nings of the generation of trees in order that the mercies of God may last for ever, and then that one continually succeeding the other, and connecting ends with beginnings and beginnings with ends, they may be in reality never ending.
From the second book of the same treatise. Ibid. The mercies of God give us not only what is neces- sary, but also all such things as conduce to a more excessive and liberal enjoyment of life.
FRAGMENTS FROM A MONKISH MANUSCRIPT.
About man: to show that God when he made him endowed him with free will.
It is said to you, 0 noble man, who live in obedience to the divine precepts, endeavour with all thy might not only to preserve the gifts which you have received unimpaired and unalloyed, but also think them worthy of all imaginable honour and regard, as being endowed with free will and independent power, so that he who has committed them to your charge may have no reason to find fault with you for having neglected to take proper care of them; and the Creator of the world has VOL. IV. S 253 PHILO JUDjEUS.
entrusted to your care to employ them according to your own deliberative purpose, a soul, and speech, and the outward senses. Therefore, those men who receive these gifts in a proper spirit, and who preserve them for him who has bestowed them on them, have kept their intellect carefully in such a way that it shall never think of anything else than of God and his virtues; and their speech in such a manner that with unwearied mouth it shall honour the Father of the universe with praises and hymns; and their outward senses in such a way that after they have represented to themselves the whole of the world which is perceptible to those senses, namely, the heaven and the earth, and the natures which are between those two, they may relate what they have seen in a pure and guile- less manner to the soul.
About people who are governed. The words of Philo, from the fourth book of hia Allegorical Interpretation of the Sacred Laws. If you take away their resources of wealth from politicians, you will find nothing left but empty arrogance devoid of sense, for as long as there is an abundant supply of external good things, wisdom and presence of mind appear also to attend them, but when that plenty is taken away all appearance of wisdom is taken away at the same time.
About the best men. From the same author, in his Treatise on Drunkenness. Good men, to speak somewhat metaphorically, are of more value than whole nations, since they support cities and con- stitutions as buttresses support large houses. From the same author. If it depended on wicked men, no city would ever enjoy tranquillity; but states continue free from seditious troubles on account of the righteousness of one or two men who live in them, whose virtue is a remedy for the diseases of war, because God, who loves mankind, grants this effect as a reward to those who are virtuous and honourable, so that they should not only benefit themselves, but all who are near them. From the same author. There is no place upon earth more sacred than the mind of FRAGMENTS. 259 FRAGMENTS. 259 a wise man, while all the virtues hover around like so many stars.
About things which are uncertain and unknown to us. The words of Philo.
The comprehension of the future does not belong to the nature of man.
From the same author. All things are not known to the mortal race.
From the same author. God alone is acquainted with the ultimate results of things.
About evil report.
Quiet, which is free from danger, is better than words the object of which is only to give pleasure.
About self-satisfied people, &c.
The words of Philo.
The lawgiver says, "You shall not do all the things which we will do here this day,* every one doing that which is pleasant in his own sight," by which words he declares as loudly as possible that there is no evil which may not be produced by selfishness and self-sufficiency, which must be eradicated from the mind as unholy feelings. Let no one embrace that which is pleasing to himself rather than that which is agreeable to nature, for the one is found to be the cause of mischief and the other the cause of benefit.
From the same author.
Those who do everything for their own sake alone practise selfishness, which is the greatest of evils, which produces unsociability, want of fellowship, unfriendliness, injustice, impiety, for nature has made man not like those beasts which love solitude, but like the gregarious beasts which live together like the most sociable of all creatures, that he may live not to himself alone, but also to his father, and to his mother, and to his brethren, and to his wife, and to his children, and to all his other relations and friends, and to those of the same borough as himself, and to those of the same tribe, and to * Deuteronomy zii. 28.
his native country, and to his fellow countrymen and to all mankind, and moreover to the different parts of the universe and to the whole world, and much more to the father and Creator of the world, for he must be (if at least he is really endowed with reason) sociable, loving the world, and loving God, that he may also be beloved by God.
About God being incomprehensible. From the first book of the Questions arising in Exodus. There are thousands and thousands, I do not say only of important matters, but also of those which appear to be most trivial, which escape the human intellect. From the same author. No one may so far yield to unreasonable folly as to boast that he has seen the invisible God.
About the doctrine that God has made angels to be guardians of us.
The words of Philo, from the first book of the Questions arising in Genesis. As pillars support whole houses, so also do the divine powers support the whole world, and that most excellent and God- loving race of mankind.
About avoiding sin. From the treatise on the Giants. I think it absolutely impossible that no part of the soul should become tainted, not even the outermost and lowest parts of it, even if the man appears to be perfect among men. About slowness of counsel. Slow counsel is profitless, and change of purpose in ex- tremities is mischievous.
About heretical teachers, &c. From the same book. A teacher of a good and virtuous disposition, even if he sees his pupils at first stiff-necked by nature, does not despair of producing in them a change for the better; but, like a good physician, he does not apply a remedy at once at the tirst moment of the disease attacking the patient, but he gives FRAGMENTS. 261 FRAGMENTS. 261 nature time that it may recede a little, so that he may first make ready the path to safety, and then apply healthful and salutary remedies. And in the same manner does the vir- tuous man apply the arguments and doctrines of philosophy. If, when a pupil is first introduced to you, and first comes to learn of you, you hasten to eradicate all his ignorance at once, and attempt to introduce every kind of knowledge in a lump, you will produce the contrary effect to that which you desire, for it will not be likely that such an eradication, having taken place all in a moment, will continue effectual, nor that the pupil will be able at once to contain such an abundant influx and overflow of instruction; but being exceedingly per- plexed and troubled, he will resist both these operations, that of eradicating one thing and that, of introducing another; but the system of taking away his ignorance with gentleness and moderation, and of, in the same manner, gently instilling wis- dom into the mind, will be the causes of admitted advantage.
About people who meditate and design mischief. The words of Philo, from his treatise on Things Improperly Named. The ordinary production of wickedness enslaves the mind, even if it has not as yet produced any perfect fruit; for it is, as the proverb says, washing a brick, or taking up water in a net, to try and eradicate wickedness out of the soul of man. For " behold," says Moses, " with what designs the minds of all men are impressed."* And he speaks truly, for he does not say, what designs are attached to and adapted to it, but that which has been considered with care and deliberation is also explained with accuracy, and this too not slowly and with difficulty, but from man's earliest youth, or as one may almost say, from his very cradle, as if it were a part of him, kept in continual exercise.
About cowardly and wavering people.
Those who are unmanly from an innate effeminacy, falling down of their own accord before they meet with any oppo- sition, are a disgrace and ridicule to themselves.
From the same author. Wickedness in a foolish man has a twin offspring, for the * Genesis viii. 21.
262 PHILO JUDiBUS.
foolish man is wavering and hesitating, mingling considerations together which ought not to be mingled, and jumbling and confusing what ought to be kept distinct, having as many colours in his soul as a viper has in his body, and polluting even his sound thoughts with those which cause trouble and death.
From the same author. The thoughts of a bad man are one thing, and his words another, and his actions indeed are many, but they are all inconsistent and at variance one with another, for he does not say what he thinks, and he has decided on the contrary of what he affirms, and he does things which are not consistent with his original designs, so that, to speak truly, one may say that the life of the wicked man is a life of enmity.
About distinctness.
About distinctness.
The words of Philo. That which is not distinct is unsuited to a free man, being the most shameful product of folly and haughtiness; for as distinctness in everything that is to be done is a mark of acuteness and wisdom, and deserves honour and praise, so also an absence of shame is a sign of folly and infamy, on which account the other definition which you disregard, classifies a man who is afflicted with this disease thus, saying, he is im- pious who does not know how to respect the face of an honour- able man, nor to rise up in the presence of an elder,* nor to guide Lis own steps in the right way.
About those who serve God. Tne servants of virtuous men submit to voluntary obedience to God, for they are not servants to human caprices, but to wise men; and he who is the servant of wisdom may justly be said to be also the servant of God.
About just men. The words of Philo. An irreconcileable and endless war is carried on by the * Juvenal speaks of this as a custom of the ancient Romans — Credebant hoc grande nefas, et morte piandum, Si juvenis vetulo non assurrexerat; et Bi Barbato cuicumque puer.
FRAGMENTS. 268 atheists against the godly, so that they threaten them even with slavery.
About justice. The words of Philo. Justice, above all things, conduces to the safety both of man- kind and of the parts of the world, earth and heaven.
About the judgments of God. From the same author. It is good to begin every day with divine and holy employ- ments, and after that to proceed to the necessary duties of life. On this account God has commanded us* to take care to obey his commandments, and especially at the first moment of the dawn, as soon as we are risen, to pay our adoration to Him, that their offerings to God may precede every human occu- pation, having the recollection of God for their prompter and leader.
From the same author. Every soul which piety fertilises with its own mysteries is necessarily awake for all holy services, and eager for the con- templation of those things which are worth being seen, for this is the feeling of the soul at the great festival, and this is the true season of joy.
About the difference between God and man. The words of Philo. The things of creation are far removed from the uncreated God, even though they are brought into close proximity fol- lowing the attractive mercies of the Saviour.
About bold and brave men. The words of Philo, from his treatise about the Giants. It is a sign of courage not to be easily alarmed by the terrors of death, and to* be full of cheerful confidence in dan- gers, and to be of valiant hardiness amid disasters, and to prefer dying with honour to being saved disgracefully, and to wish to be the cause of victory; and a happy boldness, and a cheerfulness of soul, and fortitude, are the atttendants on a manly spirit.
* Deuteronomy vi. 7.
2G-1 PHILO JUDjEUS.
About equality.
The words of Philo.
A.s an equality of measurement is the cause of the most perfect blessings, so also a want of measure is the cause of the greatest evils, as it dissolves that most useful bond of equality.
About drunkenness. From the same author. Inequality is a grievous thing and the cause of differences, just as equality is free from all annoyances and contributes to unite men for advantageous ends.
From the same autnor. Obedience to the law and equality are the seeds of peace, and the causes of safety and continued durability; but in- equality and covetousness are excitements to war, and dissolvers of all existing things.
About evil-doers. The words of Philo. Those things which chastise the first, are, if men are wise, preventatives of the second.
About the eye and sight.
The words of Philo, from the treatise about the Creation of the World.
The outward senses resemble windows; for through them, as through windows, the comprehension of the objects of the outward senses enters into the mind, and again through them the mind goes out to investigate such objects. But the sight is a part of these windows, that is to say, of the outward senses, since above all others it is akin to the soul, because it is nearly connected with the most beautiful of all things, namely light, and is a servant of divine things; and, indeed, that is the sense which first opened the way to philosophy. For when the eye had beheld the motions of the sun and moon, and the periodical revolutions of the stars, and the unvarying motions of the whole host of heaven, and the inde- scribable order and harmony of the whole universe, and the one unerring Creator of the world, it then related what it had seen to reason, as having the supreme authority; and reason, having beheld with a still more acutely piercing eye both these FRAGMENTS.
265 FRAGMENTS.
265 things, and things of a still more sublime character in their appearance and species, and the great cause of all things, it then immediately arrived at a due conception of God, and of creation, and of providence; considering that the whole nature of all things was not brought into existence of its own accord, but that of necessity it had a creator, and a father, and a guide, and a governor, who also created it, and who also preserves everything which he has created. About contentment. The words of the same author. If you have a great deal of wealth, take care and do not be carried away by its overflow; but endeavour to take hold of some dry ground, in order to establish your mind with proper firmness; and this will be the proper exertion of justice and fairness. And if you should have abundant supplies of all the things requisite for the indulgence of those passions which lie beneath the belly, be not carried away by such plenty, but op- pose to them a saving degree of contentedness, taking in this way dry ground to stand upon instead of an absorbing quick- sand.
By the same author.
One should practise being contented with a little, for this is being near God; but the contrary habit is being very far from him.
About faith in and piety towards God. The words of Philo. What can be a real sacrifice except the piety of a soul de- voted to the love of God? whose grateful feelings are made immortal by God, having conferred on them an immortal duration like that of the sun and the moon, and the whole world.
About wicked and impious men. From the same author. The hopes of wicked men are unstable, as they expect a good fate, but suffer a contrary destiny of which they are worthy. About a bad conscience. The words of Philo, from his treatise on Men and Things which are Improperly Named. Who is there who does wrong who is not convicted by his 266 PHILO JUD^US.
own conscience as if he were in a court of justice, even though no man correct him?
About advisers.
The words of Philo, from the Questions in Genesis.
Since the mind of those who have not studied philosophy is blind with respect to many of the circumstances of life, one must take those who do see the character of affairs for one's guides.
About hasty talkers. The words of Philo. He who has not shame or fear for his companions, has an unbridled mouth and a licentious tongue.
About perfection. The words of Philo. Perfection and an absence of deficiency are found in God alone. But deficiency and imperfection exist in every man. For man is taught, even if he be the wisest of his race, by some other man, and he knows nothing without being taught by his own nature. And if one man has more knowledge than another, still he has it not naturally, but because of instruc- tion which he has received.
About those who think lowlily of themselves.
The words of Philo.
These things are proved to be most completely natural, that the descent of the soul is its elation by means of self-conceit, and that its ascent and elevation is its return from arrogance.