From the same author. It is desirable to eradicate self-conceit, which is the friend of endurance, and prudence, and justice,* and also to destroy overbearing pride; for it is no small proof and exercise of folly to study virtue in an illegitimate manner.
From the same author. If you are puffed up by glory and authority so as to desire great things, then remember, like the skilful pilot of a ship, to * It is evident that there is great corruption in this and the next sentence.
FRAGMENTS. 267 take in your sails, that you may not be carried away into absurd conduct.
About sleep. The words of Philo. Sleep, according to the prophet, is a trance, not indeed in accordance with insanity, but proceeding from a relaxation of the outward senses and the retreat of reason; for at that time the outward senses cease from attaching themselves to their proper objects, and the mind is quiet, neither being any longer under the influence nor affording any motion to them, and they, being in consequence cut off from any energy because they are separated from the objects which are perceptible to them, are dissolved in a state of motionless inactivity.
From the same author. Very naturally some who have been wise enough to arrive at correct notions of the truth, have described sleep as a thing to teach us to meditate upon death, and a shadow and outline of the resurrection which is hereafter to follow, for it bears in itself visible images of both conditions, for it removes the same man from his state of perfection and brings him back to it.
About promises, <&c. The words of Philo. It is better absolutely never to make any promise at all than not to assist another willingly, for no blame attaches to the one, but great dislike on the part of those who are less powerful, and intense hatred and long enduring punishment from those who are more powerful, is the result of the other line of con- duct.
About haughty men, cfrc.
From the first book of the Sacred Allegory of the Holy Laws.
Some persons say that the last thing which the wise man puts off is the tunic of vain glory, for even if a man gets the mastery over his other passions, still he is inclined by nature to be influenced by glory and the praises of the multitude.
From the same author. Self-conceit is an impure thing by nature.
268 PHILO JUDjEUS.
About promises, &c. The words of Philo. To give thanks to God is intrinsically right, but not to do so to him in the first place, and not to begin with the first reasons for gratitude, is blamea.ble, for it is not right to give the chief honour to the creation, and the inferior honour to God, who is the giver of all things in the creation; and indeed that is a most culpable division, inasmuch as it is laying down a certaiu disorder of order.
About envy. The words of Philo. Envy naturally attaches itself to whatever is great.
About industrious people. The words of the same author. The most perfect and greatest of all good things are usually the result of laborious exercise and energetic vigorous labour From the same author. It is absurd for a man who is in the pursuit of honours to flee from labours by which honours are acquired.
About the soul and the mind. From the same author. What is the meaning of the expression, "You shall not eat the flesh in the blood of the soul?"* God appears by this expression to intend to show that the blood is the essence of the soul, that is to say, of the soul endowed with the outward senses, not the soul spoken of in the most excellent sense of the word, that is to say, as far as it is endued with reason and intellect; for there are three divisions of the soul, one part being nutritious, a second being endued with the outward senses, and the third being endued with reason. Accordingly the divine Spirit is the essence of the rational portion, accord- ing to the sacred historian of the creation of the world, for he says that " God breathed into his face the breath of hfe."| But of that part which is endued with the outward senses, and which has the revivifying power, blood is the essence, for he says in another place that " the soul of all flesh is the blood;"+ * Genesis ix. i. + Genesis ii. 9. t Deuteronomy xii. 23.
FRAGMENTS. 269 FRAGMENTS. 269 but what is connected with the flesh is the outward sense and the passions, and not the mind and the intellect; not but what that expression, " in the blood of the soul," also indicates that the soul is one thing and the body another. So that in real truth the breath is the essence of the soul, but it has not any place of itself independently of the blood, but it resembles and is combined with blood.
About the assistance of God.
The words of Philo, from the fourth book of his treatise on the Allegories contained in the Sacred Laws.
The extremity of happiness is the assistance of God, for there can be no such thing as want when God gives his aid.
About the creation of the world.
From the same author, from the first book of the Questions arising in Genesis.
It is impossible that the harmony, and arrangement, and reason, and analogy, and that all the great accord and real happiness which we see existing in the world can have been originated by themselves, for it follows inevitably that these things must have had a creator, and a father, and a regulator and governor, who generated them in the first place, and who now preserves what he has generated.
About the church of God. From the same author. God wishing to send down from heaven to the earth an image of his divine virtue, out of his compassion for our race, that it might not be destitute of a more excellent portion, and that he might thus wash off the pollutions which defile our miserable existence, so full of all dishonour, established his church among us.
Bbout seeking God.
From the same author, from the last book of the Questions arising in Exodus The one most powerful relaxation of the soul leads to the sacred love of the one living God, teaching mankind to take God as its guide in all their plans, and words, and actions. From the same author.
The extremity of happiness is to rest uncnangeaoly and immovablv on God alone.
270 PHILO JUDiEUS.
About the last day.
The words of Philo, from the second book of the Questions arising in Exodus.
The stars are turned round and revolve in a regular circle, some proceeding on in the same mauner through the whole heaven, and others have special eccentric motions of their own.
About the detestation of wickedness felt by God.
The words of Philo, from the second book of the Questions arising in Exodus.
Some men think that repentance appears at times to take possession of God on account of the oaths which he has sworn, but they do not form correct notions; for apart from the fact that the Deity does not change, neither the expression, " God repented," nor that, " And it grieved him at the heart,"* is indicative of repentance, for the Deity is unchangeable; but they only show the character of the pure intellect which is now deeply meditating on the cause for which he created man upon the earth.
By the same author, from the same book.
There is no hesitation and no envy in God; but he often uses expressions indicative of hesitation or of uncertainty from a reference to man, who is susceptible of such feelings; for as I have often said, there are altogether two supreme sources; in the one case God does not speak as man speaks, in the other he instructs man as a man instructs his son, the former being a sign of his power, the second of the way in which he teaches and guides man.
A bout promises.
The words of Philo, from the last book of the Questions arising in Exodus.
He who does not offer to God first fruits of his own free will does not really offer first fruits at all, even if he brings everything which is great, with a most royal abundance of treasure; for the real first fruits consist not in the things offered, but in the pious disposition of him who offers them.
About the mildness of God and his love for mankind. The words of Philo, from the Questions arising in Exodus. The mercies of God do always outstrip justice, for the work * Geucsis vi. 6.
FRAGMENTS. 271 which he has chosen for himself is that of doing good, and the task of punishing follows that; and it is common, when great evils are about to arise, for an abundance of great and nu- merous blessings to happen first.
FRAGMENTS PRESERVED BY ANTONIUS.
Ser. I.
The virtues alone know how to regulate the affairs of men.
The contemplation of virtue is exceedingly beautiful, and actions according to it, and the exercise of it, are desirable above all things.
Ser. II. If you wish to have a good reputation in a twofold manner, then honour exceedingly those who are doing well, and reprove those who are doing ill.
Ser. VIII. When you are entreated to pardon offences, pardon willingly those who have offended against you, because indulgence given in requital for indulgence, and reconciliation with our fellow servants, is a means of averting the divine auger.
Ser. IX. The virtuous man is a lover of his race, and he is merciful and inclined to pardon, and never bears ill will towards any man whatever, but thinks it right to surpass in doing good rather than in injuring.
Ibid. What is beautiful is then beautiful, when a man has no need of the assistance of another, but when he contains in himself all the signs of excellence as his own.
Ser. X.
It is well that the worse should always follow the better, on account of the hope of improvement.
Ser. XI. One ought to call a city, and a country, and a house, happy, 272 PHILO JUD^EUS.
when they contain a virtuous man: and one ought to call those miserable, when they have no such man within them.
Ser. XVI. Those who are tyrannical in their natures, but without power, make their designs succeed by treachery.
Ser. XX. The friendships of the wicked are mischievous, and very often the soul of such men, being influenced by such associa- tions, takes the impressions of downright insanity.
It is not the country which makes men bad, or the city which makes them good, but the habits of living with such and such men.
Ser. XXVIII.
One need not dread the blow of a weak man, nor the threat of a fool.
Light-minded men, like empty vessels, may easily be taken and moved by their ears.
Ser. XXX.
Nothing that is done can be beautiful without scientific con- templation, for knowledge is the offspring of counsel, but folly is the source of all evils.
Every argument on behalf of justice is superfluous, when those who listen are unanimous in a bad object.
Ser. XXXVIII.
The wicked man disturbs the city, and is eager for the con- fusion and the disorder of all men and all things within the city; for a desire of interference, and covetousness, and the acts of a demagogue, and the influence with the populace, are looked upon as honours by such a man, and quiet he looks upon with disdain.
Excellence is a thing difficult to find, or rather is absolutely uudiscoverable in a troubled life.
Ser. XLIII.
There is nothing so calculated to cause good will as kind words, on account of good actions.
Ser. XLVII. It is sufficient not to bear witness one's self, but that which FRAGMENTS. 273 stands in need of the advocacy of another is inadequate to bring conciliation to the mind.
Ser. LII. Reject with aversion the deceitful words of flatterers, for they, obscuring reason, do not contribute to the truth of things; for either they praise actions which are deserving of blame, or else they often blame things beyond all praise.
Ser. LVI. Peace is the greatest blessing which no man is able to afford, since this is a divine action.
Ser. LVII. Behave to your servants in the same manner in which you desire that God should behave to you; for as we hear them we shall be heard by him, and as we regard them we shall be regarded by him. Let us therefore let our compassion outrun compassion, that we may receive a like requital from him for our mercy to them.
Ser. LXIX.
How great a relief of nature is sleep, it is the image of death, and the rest of the outward senses.
Sleep is one thing only, but the desire of it has many reasons and causes; I mean from nature, from food, from fate, and perhaps also from excessive and intense fasting, by means of which the flesh, becoming unnerved and deprived of strength, wishes to recover itself for subsequent actions by means of sleep.
As much drinking is called a habit, so is much sleep, and it is difficult to get rid of an inveterate habit.
Ser. LXXIV. Pardon is apt to engender repentance.
Ser. LXXIX.
Shamelessness is the characteristic of a worthless man, and modesty of a virtuous man, but never to feel either ashamed or bold is a mark of one who is slow of comprehension, and who is without the power of giving assent.
VOL. IV. T 274 PHILO JUDJEUS.
Ser. LXXXII. Since God penetrates invisibly in the region of the soul, let us prepare that region in the best manner that we are able to, or rather that it may be a habitation fit for God, otherwise, without our being aware of it, God will depart and remove to some other abode..
The mind of a wise man is the house of God, and he is called in an especial manner, the God of all mankind, as the prophet says when speaking of the mind of a wise man, he calls it " that in which God walks,"* as in a palace.
What is visible and actually before us is comprehended by the eyes, but the pure faculty of reason extends even to what is unseen and future.
Ser. LXXXVII. God who is merciful by nature will never exonerate from guilt the man who swears falsely for an unrighteous object, as such a man is impure and defiled, even though he may escape the punishments inflicted by men.
Ser. XCIX. Those things which are kept in the dark for a while by envy, are at last released and brought to light. Ser. CIV. Iu his essential character a king is equal to every man but in the power of his authority and rank he is equal to God who ruleth over all things; for there is nothing on earth that is higher than he. Therefore it becomes him as being a mortal not to be too much elated, and as being a kind of God not to yield too much to passion; for if he is honoured as being of the likeness of God, nevertheless he is in some degree entangled in terrestrial and vile dust, by means of which he should learn simolicity and meekness towards all men. Ser. CXVI. A severe master is best for untractable and foolish servants; for they, fearing his threats and punishments, though against their will, are made to do right by fear. Ser. CXVIII. It is the greatest praise of a servant to neglect nothing * Leviticus xxvi. 12.
FRAGMENTS. 275 FRAGMENTS. 275 which his master commands, but to attempt with an honest heart to perform in a proper and successful manner, even if it be beyond his power, all that is commanded him with energy and without hesitation.
Ser. CXXIII. When once the wife of Philo was asked in an assembly of many women why she alone of all her sex did not wear any golden ornaments, she replied: " The virtue of a husband is a sufficient ornament for his wife."
Ser. CXXX. The virtues of children are the glory of their fathers. Those who are well acquainted with what is honourable and virtuous, are happy in their children.
Ser. CXXXV.
To drink poison out of a golden goblet, and to take advice from a foolish friend, is the same thing.
New vessels are better than old ones, but old friendship is better than new.
The fruits produced by the earth come once a year; but those which we derive from friendship are to be gathered on every occasion. Many men select for their friends not those who are the most virtuous, but those who are rich.
Many who appear to be friends are not so, and many who do not appear to be such are so in reality; but it is the part of a wise man to discern both these classes.
Ser. CLII.
Youth which is not willing to work is layiug up misfortunes for old age.
Ser. CLVI.
What is bad is, not being punished here, but being worthy of punishment hereafter.
Ser. CXXXV. God has implanted hope in the human race that, having a comfort innate in them, those who have committed errors which are not irremediable may feel their sorrows lightened.
Ser. CLXXXII. Pleasure appears to be an equable kind of motion, but in reality it both is and is found to be rough.
The following Fragments are from an Anonymous Collection in the Bodleian Library at Oxford.
Extracts from Philo. About friends.
A steadiness towards one's friends is a sign of a general stability of disposition, on which account one ought not to form friendship till one has carefully tested the characters of those with whom he proposes to form it; for not only is the forming of such friendship pleasant, but so also is the feeling that one has not to bear by one's self burdens which oppress the soul, and not to depart from the association; for he who is the cause of differences in friendship is not known to the generality of men, but he is accustomed to bring common blame upon both parties, and very commonly on the innocent party more than on the guilty one.
Of secret things, you may share with mean persons those which increase your virtue; but as to those which deteriorate your mind, you must not pursue them yourself, nor impute them to your friends.
The life of man is like a sea, it is liable to every description of agitation and change, even in the height of prosperity; for nothing earth-born is firmly established, but all such things are carried about to and fro, like a vessel which is driven about in the sea by contrary winds.
About sin. Let us fear not the diseases which come upon us from without, but those offences on which account diseases come, diseases of the soul rather than of the body.
About pain. Every foolish man is in a strait, being oppressed by cove- tousness, and love of glory, and desire of pleasure, and things of that sort, which do not allow the mind freedom of motion.
FRAGMENTS. 277 AJbout gluttony. The sons of the physicians have laid it down as a maxim that regularity is the parent of a healthy condition of the body, paying but little attention to the health of the soul; but we lay it down that regularity is not only destructive of all dis- eases of the body, but much more do we recognise the fact that the truest health is that which destroys the passions which injure the soul.
About custom and familiarity. An inveterate habit is more powerful than nature, and little things, if they are not hindered, grow up and increase and become of a large size.
The following Fragments are from an Unpublished Manuscript in the Library of the French King.
From the works of the Hebrew Philo, on Genesis vL 7. Why is it that God, when he threatens to extirpate man- kind, does also destroy the irrational animals? Because the irrational animals were not originally created designedly for their own sakes, but for the sake of man, and to perform services of which he might be in need; and when man was destroyed it followed naturally that they should also be destroyed at the same time, when the beings for whose sake they had been created were no longer in existence.
From the same author, on Genesis xvii. 14. The law does not treat any action done involuntarily as guilty, since it even pardons a man who has committed murder unintentionally; but if a child is not circumcised eight days after its birth, what evil has it done so as to be subjected to the punishment of death? Therefore some persons say that the manner of the punishment is to be referred to its parents, and think that they ought to be punished severely as having neglected the commandments of the law; and others think that it is by an excess of indignation that God is here represented as inflicting punishment, as far as appearance goes, on the child, in order that this inevitable punishment 078 PHILO JUD^US.
may be inflicted on those people of mature age who have violated the law.
Not because the action of circumcision is important in itself, but because if that is neglected the covenant itself is treated with contempt when the seal by which it is recognised and ratified is not made perfect.
From the same author, on Genesis xix. 23. Why did the sun go forth upon the land when Lot entered into Segor? And he says the very same place is a safety for those who are making progress, and a punishment to those who are inwardly wicked. And again the moment that the sun rises in the beginning of the day it brings with it justice; wishing to show that the sun, and the day, and the light, and everything else in the world which is beautiful and honourable, are given only to the virtuous and to no worthless man who embraces incurable wickedness.
From the same author, on Genesis xxvii. 24 — 27. Having been spies rather than friends under truce, and being prepared for either alternative; for war if they saw that the other was weak, and for peace if they found him stronger than themselves.
From the same author, on Genesis xxvi. 28, &c. These are the covenants which they made, not to be de- stroyed as the other nations had been, and the Philistines were at a subsequent period by the Israelites; whom the holy scriptures call sometimes Canaanites, and sometimes Cappa- docians; but afterwards the Cappadocians emigrated.
From the same author, on Genesis xxvi. 30. Not on account of praise, for the wise man is not attracted by flattery or by any other kind of subserviency, but because he has accepted their repentance.
» From the same author, on Genesis xxvii. 6, &c.
When he had two sons, the one good and the other guilty, he says that he will bless the guilty one, not because he pre- ferred him to the good one, but because he knew that the other one could do right by himself, but that the other was convicted by his own disposition, and had no hope whatever of FRAGMENTS. 279 FRAGMENTS. 279 salvation except in the prayers of his father; and if he did not obtain them, then he would be the most miserable of all men.
From the same author, on Genesis xxvii. 11, &c. It is proper here to admire also the good will of his mother, who confessed herself willing to take upon herself the cause for his sake, in order that her son might have the honour to which the two were entitled, for she is carried away by her affection for both of them; for she had feared his father, lest she should be looked upon as imposing on him, and to be niching away the honour to which the other was entitled; and his mother, lest he should be considered by her as disobedient to her when she urged him vehemently; on which account he says, with great prudence and propriety, Will not my father curse me? and I shall be bringing a curse on myself. He had confidence because of the promise of God, which said, M The elder shall serve the younger." But, on the other hand, he feared as a man, lest the blessing of his father, as a just man, should overturn the assertion of God.
From the same author, on Genesis xxvii. 30. He is not so indignant at his disappointment in not obtain- ing the blessings, as at the fact of his brother having been thought worthy of them; for being of an envious disposition, he regarded his want of success as more desirable than even his own advantage, and he shows this by his great and bitter lamentations, and by his subsequent exclamation, " Bless me now also, 0 my father."
From the same author. But if he obtained it by fraud, a man will be inclined to say, he was not to be praised. What then does his father say? " And he shall be blessed." But he appears by what he here says to intimate, in an enigmatical and obscure manner, that it does not follow that every stratagem is blameable, since guardians of the night when they lie in wait for robbers, and generals when they form ambuscades for enemies whom they would not be able to subdue by open force, appear to act rightly: and what are called stratagems proceed on the same principle as the contests of wrestlers, for in these cases too tricks are accounted honourable; and those who by trickery get the better of their antagonists are thought worthy of the 280 PHILO JUD2EUS.
280 PHILO JUD2EUS.
prize, and of the crown of victory; so that it is not a charge against a man to say, he has done a thing by trick, but it is rather a panegyric, being equivalent to saying, he has done it skilfully, for the virtuous man does not do anything unskilfully.
From the same author, on Exodus xx. 25. What is the meaning of " thy dagger," and what comes next? Those who by their nature venture to make improper attempts, and who by their own private endeavours metamorphose the works of nature, defile what ought not to be defiled, for all the things of nature are perfect and complete, and stand in need of no addition.
From the same author, on Exodus xxii. 19.
He shows most evidently that he is a proselyte, inasmuch as he is not circumcised in the flesh of his foreskin, but in the pleasures and appetites, and all the other passions of the soul; for the Hebrew race was not circumcised in Egypt, but being ill-treated with every imaginable circumstance of ill-treat- ment by the natural cruelty of the natives of the country to strangers, it nevertheless lived among them with fortitude and patience, and that not more from compulsion than voluntarily, because of the refuge which it possessed in God the saviour, who, sending down his beneficent power, delivered his suppli- ants from their difficult and apparently inextricable troubles.
On this account Moses adds, " For you know the soul of a proselyte."* Now what is the mind of a proselyte? a forsaking of the opinions of the worshippers of many gods, and a union with those who honour the one God, the Father of the uni- verse. In the second place, some persons call foreigners also proselytes, and those are strangers who have come over to the truth in the same manner with those who have been sojourn- ers in Egypt; for the one are strangers newly arrived in the country, but the last are strangers also to the customs and laws, but the common name of proselytes is given to both.
From the same author, on Exodus xxii. 22.
It is forbidden to injure a widow and orphan, for these are under the protection of the especial providence of God, since they are deprived of their natural protectors and guardians, for God wills that those who enjoy natural associations should * Exodus xxiii. 10.
FRAGMENTS. 281 make amends to the others from their own abundance of resources.
From the same author, on Exodus xxiii. 1. He says that we must not approach folly or falsehood, either with the ears or with any other of the outward senses, for great injuries are the result of being deceived; on which account some lawgivers have forbidden any one to give hearsay evi- dence, since the truth is confirmed by eyesight, but falsehood by hearing.
From the same author, on Exodus xxiii. 6. Poverty by itself claims compassion, in order to correct its deficiencies, but when it comes to judgment, it then has for the arbitrator the law of equity, for justice is a divine and in- corruptible thing, on which account it is expressly affirmed in another passage that the judgment of God is just.* From the same author, on Exodus xxiii. 18.