But desire has naturally a quarrel with the outward sense, which Moses here symbolically calls the woman; but where the passions appear to be as it were guardians and champions in behalf of the senses, nevertheless they are beyond all question still more clearly flatterers forming devices against them like so many enemies; and it is the custom of those who are contending with one another to perpetrate greater evils by means of those things which they concede. Forsooth they turn the eyes to the ruin of the sight, the ears to hearing what is unwelcome; and the rest of the outward senses to insensibility. Moreover they cause dissolution and paralysis to the entire body, taking away from it all sound- ness, and foolishly building up instead a great number of most mischievous diseases.
Why the curse pronounced against the woman is the multiplication of her sadness and groans, that she shall bring forth children in sorrow, and that her desire shall be to her husband, and that she shall be ruled over by him?t * Genesis iii. 16. t Ibid.
QUESTIONS AND SOLUTIONS. 309 49. Every woman who is the companion for life of a hus- band suffers all those things, not indeed as a curse but as necessary evils. But speaking figuratively, the human sense is wholly subjected to severe labour and pain, being stricken and wounded by domestic agitations. Now the following are the train in the service of the outward senses: the sight is the servant of the eyes, hearing of the ears, smelling of the nostrils, taste of the mouth, feeling of the touch.
Since the life of the worthless and wicked man is full of pain and want, it arises of necessity from these facts that every thing which is done in accordance with the outward sense must be mingled with pain and fear. In respect of the mind a conversion of the outward sense takes place towards the man not as to a companion, for it, like the woman, is subject to authority as being depraved, but as to a master, because it has chosen violence rather than justice.
"Why God, as he had pronounced a curse on the serpent and on the woman which bore a relation to themselves and to one another, he did not pronounce a similar one upon the man, but connected the earth with him, saying," Cursed is the earth for thy sake; in sorrow shalt thou eat of it, thorns and thistles shall it bring forth unto thee, and thou shalt eat the grass of the field: in the sweat of thy brow shalt thou eat thy bread.?"* 50. Since all intellect is a divine inspiration, God did not judge it right to curse him in the manner deserved by his offence; but converted his curse so as to fall upon the earth and his cultivation of it. But man, as a body of co-equal nature and similar character to that of the earth and under- standing, is- its cultivator. When the cultivator is endowed with virtue and diligence, then the body produces its proper fruit, namely sanity, an excellent state of the outward senses, strength, and beauty. But if the cultivator be U savage, then every thing is different. For the body becomes liable to a curse, since it has for its husbandman an intellect unchastised and unsound. And its fruit is nothing useful, but only thorns and thistles, sorrow and fear, and other vices which every thought strikes down, and as it were pierces the intellect with its darts.
* Genesi3 iii. 17.
310 PHILO JUD^EUS.
* But grass here is symbolically used for food; since man has changed himself from a rational animal into a bruce bcaet, having neglected all divine food, which is given by philosophy, by means of distinct words and laws to regulate the will.
What is the meaning of the expression, " Until thou re- turnest to the earth from which thou wast taken;" for man was not created out of the earth alone, but also of the divine Spirit?* 51. In the first place it 13 clear, that the first man who was formed out of the earth was made up both of earth and heaven; but because he did not continue uncorrupt, but despised the commandment of God, fleeing from the most excellent part, namely, from heaven, he gave himself up wholly as a slave to the earth, the denser and heavier element.
In the second place, if any one burns with a desire of virtue, which makes the soul immortal, he, beyond all ques- tion, attains to a heavenly inheritance; but because he was covetous of pleasure, by which spiritual death is engendered, he again gives himself over a second time to the earth, on which account it is said to him, "Dust thou art, and unto dust shalt thou return;" therefore the earth, as it is the beginning of a wicked and depraved man, so also it is his end; but heaven is the beginning and end of him who is endowed with virtue.
Why Adam called his wife Life, and affirmed to her, " Thou art the mother of all living?"t 52. In the first place, Adam gave to the first created woman that familiar name of Life, inasmuch as she was des- tined to be the fountain of all the generations which should ever arise upon the earth after their time.
In the second place, he called her by this name because she did not derive the existence of her substance out of the earth, but out of a living creature, namely, out of one part of the man, that is to say, out of his rib, which was formed into a woman, and on that account she was called " life," because she was first made out of a living creature, and * Genesis iii. 18. t Genesis iii 20.
QUESTIONS AND SOLUTIONS. 311 because the first beings who were endowed with reason were to be generated from her. Nevertheless, it is possible that this may have been a metaphorical expression; for is not the outward sense, which is a figurative emblem of the woman, called with peculiar propriety " life r" because it is by the possession of these senses that the living being is above all other means distinguished from that which is not alive, as it is by that that the imaginations and impulses of the soul are set in motion, for the senses are the causes of each; and, in real truth the outward sense is the mother of all living creatures, for as there could be no generation without a mother, so also there could be no living creature without sense.
Why God made garments of skins for Adam and his wife, and clothed them?* 53. Perhaps some one may laugh at the expressions here used, considering the small value of the garments thus made, as if they were not at all worthy of the labour of a Creator of such dignity and greatness; but a man who has a proper appreciation of wisdom and virtue will rightly and deservedly look upon this work as one very suitable for a G-od, that, namely, of teaching wisdom to those who were before labouring to no purpose; and who, having but little anxiety about procuring useful things, being seized with an insane desire for miserable honours, have given themselves up as slaves to convenience, looking upon the study of wis- dom and virtue with detestation, and being in love with splendour of life and skill in mean and handicraft arts, which is in no way connected with a virtuous man.
And these unhappy men do not know that a frugality, which is in need of nothing, becomes, as it were, a relation and neighbour to man, but that luxurious splendour is banished to a distance as an enemy; therefore the garment made of skins, if one should come to a correct judgment, deserves to be looked upon as a more noble possession than a purple robe embroidered with various colours.
Therefore this is the literal meaning of the text; but if we look to the real meaning, then the garment of skins is a figurative expression for the natural skin, that is to say, our * Genesis iii. 21.
312 PHILO JUDiEUS.
body; for God, when first of all he made the intellect, called it Adam; after that he created the outward sense, to which he gave the name of Life. In the third place, he of necessity also made a body, calling that by a figurative expression, a garment of skins; for it was fitting that the intellect and the outward sense should be clothed in a body as in a gar- ment of skins; that the creature itself might first of all appear worthy of divine virtue; since by what power can the formation of the human body be put together more ex- cellently, and in a more becoming manner, than by God? on which account he did put it together, and at the same time he clothed it; when some prepare articles of human clothing and others put them on; but this natural clothing, contemporary with the man himself, namely, the body, be- longed to the same Being both to make and to clothe the man in after it was made.
Who those beings are to whom God says, " Behold, Adam has become as one of us, to know good and evil?"* 54. The expression, " one of us," indicates a plurality of beings; unless indeed we are to suppose, that Qod is con- versing with his own virtues, which he employed as instru- ments, as it were, to create the universe and all that is in it; but that expression "as," resembles an enigma, and a similitude, and a comparison, but is not declaratory of any dissimilarity; for that which is intelligible and sensibly good, and likewise that which is of a contrary character, is known to God in a different manner from that in which it is known to man; since, in the same way in which the natures of those who inquire and those who comprehend, and the things themselves too which are inquired into, and per- ceived, and comprehended, are distinguished, virtue itself is also capable of comprehending them. But all these things are similitudes, and forms, and images, among men; but among the gods they are prototypes, models, indications, and more manifest examples of things which are somewhat obscure; but the unborn and uncreated Father joins himself to no one, except with the intention of extending the honour of his virtues.
What is the meaning of the words, " Lest perchance he * Genesis iii. 22.
QUESTIONS AND SOLUTIONS. 313 put forth his hand and take of the tree of life, and eat and live for ever;"* for there is no uncertainty and no envy in God?
55. It is quite true that God never feels either uncer- tainty or envy; nevertheless he often employs ambiguous things and expressions, assenting to them as a man might do; for, as I have said before, the supreme providence is of a twofold nature, sometimes being God, and not acting in any respect as a man; but, on some occasions, as a man instructs his son, so likewise should the Lord God give warning to you.
Therefore the first of these circumstances belongs to his sovereign power, and the second to his disciplinary, and to the first introduction to instruction, so as to insinuate into man's heart a voluntary inclination, since that expression, " lest perchance," is not to be taken as a proof of any hesi- tation on the part of God, but in relation to man, who, by his nature, is prone to hesitation, and is a denunciation of the inclinations which exist in him.
Eor when any appearance of anything whatever occurs to any man, immediately there arises within him an impulse towards that which appears, being caused by that very thing which appears. And from this arises the second hesitating kind of uncertainty, distracting the mind in various direc- tions, as to whether the thing is fit to be accepted, or acquired, or not. And very likely present circumstances have a respect to that second feeling; for, in truth, the Divinity is incapable of any cunning, or malevolence, or wickedness: it is absolutely impossible that God should either envy the immortality or any other good fortune be- longing to any being. And we can bring the most unde- niable proof of this; for it was not in consequence of any one's entreaties that he created the world; but, being a merciful benefactor, rendering an essence previously un- tamed and unregulated, and liable to suffering, gentle and pleasant, he did so by a vast harmony of blessings, and a regulated arrangement of them, like a chorus; and he being himself the only sure being, planted the tree of life by his own luminous character.
* Genesis iii. 23.
314 PHILO JUDGED S.
Moreover, he was not influenced by the mediation or exhortation of any other being in communicating incor- ruptibility to man. But while man existed as the purest intellect, displaying no appearance either of work or of any evil discourse, he was certain to have a fitting guide, to lead him in the paths of piety, which is undoubted and genuine immortality. But from the time when he began to be converted to depravity, wishing for the things which belong to mortal life, he wandered from immortality; for it is not fitting that craft and wickedness should be rendered im- mortal, and moreover it would be useless to the subject; since the longer the life is which is granted to the wicked and depraved man, the more miserable is he than others, so that his immortality becomes a grave misfortune to him.
Why now he calls the Paradise " pleasure," when he is sending man forth out of it to till the ground from which ne was taken.* 56. The distinction of agriculture is conspicuous, when man in the state of paradise, practising the cultivation of wisdom as if he were employed in the cultivation of trees, and enjoying the food of imperishable and most useful fruits, was himself endowed with immortality likewise. After that, being expelled from the place of wisdom, he experienced the opposite effects of ignorance, by which the body is polluted, and at the same time the intellect is blinded, and, being exposed to a want of proper food, he wastes away, and yields to a miserable death.
On which account, now, in contempt of the foolish man, God calls the Paradise "pleasure," in order to put it in opposition to a life of pain, and misery, and savageness. In truth, the life which is passed in wisdom is a pleasure, full of liberal joy, and is the constant enjoyment of a rational soul; but that life which is destitute of wisdom is found to be both savage and miserable, although it is excessively deceived by the appetites, which pain both precedes and follows.
Why God places a cherubim in front of the Paradise, and a flaming sword, which turned every way, to keep the way of the tree of life? f * Genesis iii. 23 t Genesis iii. 24.
QUESTIONS AND SOLUTIONS. 315 57. The name cherubim designates the two original vir- tues which belong to the Deity, namely, his creative and his royal virtues. The one of which has the title of God, the other, or the royal virtue, that of Lord. Now the form of the creative power is a peaceable, and gentle, and benefi- cent virtue; but the royal power is a legislative, and chastising, and correcting virtue. Moreover, by the flaming sword he here symbolically intimates the heaven: for the air is of a flaming colour, and turns itself round, revolving about the universe.
Therefore, all these things assumed to themselves the guardianship of the Paradise, because they are the presi- dents over wisdom, like a mirror; since, to illustrate my meaning by an example, the wisdom of the world is a sort of mirror of the divine virtues, in the similitude of which it was perfected, and by which the universe and all the things in it are regulated and arranged. But the way to wisdom is called philosophy (a word which means the love or the pursuit of philosophy). And since the creative virtue is endued with philosophy, being both philosophical and royal, so also the world itself is philosophical.
Some persons however have fancied that it is the sun which is indicated by the flaming sword; because, by its constant revolutions and turnings every way, it marks out the seasons of the year, as being the guardian of human life and of every thing which serves to the life of all men.
Whether it was properly said with respect to Cain: "I have gotten a man from the Lord?" * 58. Here there is a distinction made, as to — from some one, and out of some one, and by some thing. Out of some one, as out of materials; from some one, as from a cause; and by some thing, as by an instrument. But the Father and Creator of all the world is not an instrument, but a cause. Therefore he wanders from right wisdom who says, " That what has been made has been made, not from God, but by God."
Why the sacred historian first describes the employment of the younger brother, Abel, saying: " He was a keeper of sheep; but Cain was a cultivator of the earth?"f • Genesis iv. 1. f Genesis iv. 2.
316 PHILO JUDiEUS.
59. Since, although the virtuous son was in point of time younger than the wicked son, yet in point of virtue he was older. On which account, on the present occasion, when their actions are to be compared together, he is placed first. Therefore one of them exercises a business, and takes care of living creatures, although they are devoid of reason, gladly taking upon himself the employment of a shepherd, which is a princely office, and as it were a sort of rehearsal of royal power; but the other devotes his attention to earthly and inanimate objects.
Why Cain after some days offers up the first-fruits of his fruits, but when it is said that "Abel offered up first-fruits of the first-born of his flock and of the fat," * "after some days" is not added?
60. Moses here intimates the difference between a lover of himself, and one who is thoroughly devoted to God; for the one took to himself the first-fruits of his fruits, and very impiously looked upon God as worthy only of the secondary and inferior offerings; for the expression, "after some days," implies that he did not do so immediately; and when it is said that he offered of the fruits, that intimates that he did not offer of the best fruits which he had, and herein displays his iniquity.
But the other, without any delay, offered up the first-born and eldest of all his flocks, in order that in this the Father might not be treated unworthily.
Why, when he had begun with Cain, he still mentions him here in the second place, when he says: "And God had respect unto Abel and unto his offerings; but unto Cain and unto his sacrifices he paid no attention?"f 61. In the first place, because the good man, who is by nature first, is not at first perceived by the outward senses of any man except in his own turn, and by people of virtuous conduct. Secondly, because the good and the wicked man are two distinct characters; he accepts the good man, seeing that he is a lover of what is good, and an eager student of virtue; but he rejects and regards with aversion the wicked man, presuming that he will be prone to that side by the * Genesis iv. 3. f Genesis iv. 5.
QUESTIONS AND SOLUTIONS. 317 order of nature. Therefore he says here with exceeding fitness, that God had regard, not to the offerings, but to those who offered them, rather than to the gifts themselves; for men have regard to and regulate their approbation by the abundance and richness of offerings, but God looks at the sincerity of the soul, having no regard to ambition or illusion of any kind.
What is the meaning of the distinction here made be- tween a gift and a sacrifice? * 62. The man who slays a sacrifice, after having made a division, pours the blood around the altar and takes the flesh home; but he who offers it as a gift, offers as it should seem the whole to him who accepts it. Therefore, the man who is a lover of self is a distributor, like Cain; but he who is a lover of God is the giver of a free gift, as was Abel.
How it was that Cain became aware that his offering had not pleased God?t 63. Perhaps he resolved his doubts, an additional cause being added, for sorrow seized upon him and his counte- nance fell. Therefore, he took the sorrow which he felt as an indication that he had been sacrificing what was not pleasing or approved of, when joy and happiness would have been suited to one who was sacrificing with purity of heart and spirit.
Why is it that the expression used is not, because you do not offer rightly; but, because (or unless) you do not divide rightly? + 64. In the first place, we must understand that right division and improper division are nothing else but order and the want of it. And it is by order that the universal world and its parts were made; since the Creator of the world, when he began to arrange and regulate the pre- viously untamed and unarranged power which was liable to suffering, employed section and division. For he placed the heavy elements which were prone to descend downwards by their own nature, namely, the earth and the water, in the centre of the universe; but he placed the air and the fire at * Genesis iv. 4. f Genesis iv. 5. % Genesis iv. 7.
318 PI1IL0 JUDJEUS.
a greater altitude, as they were raised on high by reason of their lightness.
But separating and dividing the pure nature, namely heaven, he carried it round and diffused it over the universe, so that it should be completely invisible to all men; con- taining within itself the whole universe in all its parts.
Again, the statement that animals and plants are pro- duced out of seeds, some moist and some dry, what else does it mean but the inevitable dissection and separation of distinction? Therefore it follows inevitably, that this order and arrangement of the universe must be imitated in all things, especially in feeling and acknowledging gratitude; by which we are invited to requite in some degree and manner the kindnesses of those who have showered greater benefits liberally on us. Moreover, to pay one's thanks to God is an action which is intrinsically right in itself: and it is not to be disapproved of that he should receive the offerings due to him at the earliest moment, and fresh gifts from the first-fruits of every thing, not being dishonoured by any negligence on our part. Since it is not fitting that man should reserve for himself the first and most excellent things Avhich are created, and should offer what is only second best to the all- wise God and Creator; for that division would be faulty and blameworthy, showing a most preposterous and unnatural arrangement.
What is the meaning of the expression: " You have done wrongly; now rest?"* 65. He is here giving very useful advice; since, to do no wrong at all is the greatest of all good things: but he who sins, and who thus blushes and is overwhelmed with shame, is near akin to him, being, if I may use such a phrase, as the younger brother to the elder; for those persons who pride themselves on their errors as if they had not done wrong, are afflicted with a disease which is difficult to cure, or rather which is altogether incurable.
Why he seems to be giving what is good into the hand of a wicked man, when he savs, " And unto thee shall be his desire?"t * Genesis iv. 8. t Ibid.
QUESTIONS AND SOLUTIONS. 319 66. He does not deliver good into his hand; but the expression is heard with different feelings; since he is speaking, not of a pious man, but after the action is accom- plished, saying of him: The desire and respect of the impiety of this man's wickedness will be towards you. Do not therefore talk about necessity, but about your own habits, in order that thus he may represent the voluntary action.
And again, the sentence, "And you shall be his ruler over him," has a reference to the operation. In the first place, you begin to act with wickedness; and now behold, another iniquity follows that great and injurious iniquity. Therefore, he both thinks and affirms that this is the principal part of all voluntary injury.
Why he slew his brother in the field?* 67. That as all infecundity and sterility arises from a neglect of sowing and planting land a second time, he may be kept continually in mind of his wicked murder, and self- blamed for it; since the ground was not to be the same for the future, after it was compelled, contrary to its nature, to drink of human blood, to bring forth food to that man who imbued it with the polluted stain of blood.
Why he who knows all things asks the fratricide: " Where is thy brother Abel?" t 68. He puts this question to him because he wishes the man to confess voluntarily and spontaneously, of his own accord, so that he may not imagine that every thing is done out of necessity; for he who had slain another through necessity, would have confessed unwillingly, as having done the deed unwillingly; since that which does not depend upon ourselves does not deserve accusation; but the man who has done wrong intentionally denies it; for those who do wrong are liable to repentance. Therefore, he has inter- woven this principle in all parts of his legislation, because the Deity himself is never the cause of evil.
Why he who had slain his brother makes answer as if he were replying to a man; and says, " I do not know: am I my brother's keeper?" J * Genesis iv. 9. t Genesis iv. 10. J Genesis iv. 9.
320 PHILO JUDjEUS.
69. It is the opinion of an atheist to think that the eye of God does not penetrate through every thing, and behold all things at the same time; piercing not only through what is visible, but also through every thing which lurks in the deepest and bottomless unfathomable abysses.
Suppose a person said to him, " How can you be ignorant where your brother is, and how is it that you do not know that, when as yet he is one out of the only four human beings which exist in the world? He being one with both his parents, and you his only brother." To this question the reply made is: "I am not my brother's keeper." 0 what a beautiful apology! And whose keeper and protector ought you to have been, rather than your brother's? But if you have excited your diligence to give effect to violence, and injury, and fraud, and homicide, which are the foulest and most abominable of actions, why did you consider the safety of your brother a secondary object? " What is the meaning of tfhe expresssion, " The voice of thy brother's blood cries to me out of the earth? " * 70. This is especially an example by which to take warning; for the Deity listens to those who are worthy, although they be dead, knowing that they are alive as to an incorporeal life. But he averts his countenance from the prayers of the wicked, although they are living a nourishing life, inasmuch as he looks upon them as dead to any real life, carrying about their bodies like a sepulchre; and having buried their miserable souls in it.
Why he is said to be cursed upon the earth? f 71. The earth is the last portion of the world, therefore if that utters curses, we must consider that the other elements do likewise pour forth adequate maledictions; for instance, the fountains, and rivers, and sea, and the air, and the land, and the fire, and the light, and the sun, and moon, and stars, and in short the whole heaven. For if inanimate and earthly nature, throwing off the yoke, wars against injury, why may not still rather those natures do so which are of a purer character? But as for him, against whom the parts * Genesis iv. 10. f Genesis iv. 11 QUESTIONS AND SOLUTIONS. 321 of the world carry on war, what hope of safety he can have for the future, I know not.
"What is the meaning of the curse, "You shall be groaning and trembling upon the earth?" # 72. This also is a general principle; for in all evils there are some things which are perceived immediately, and some which are felt at a later period; for those which are future cause fear, and those which are felt at once bring sorrow.
What is the meaning of Cain saying, " My punishment is too great for you to dismiss me? f 73. In truth there is no misery greater than to be deserted and despised by God; for the anarchy of fools is cruel and very intolerable; but to be despised by the great King, and to fall down as an abject person cast down from the govern- ment of the Supreme Power is an indescribable affliction.
What is the meaning of Cain, when he says, " Everyone who shall find me will kill me:" when there was scarcely another human being in the world except his parents?$ 74. In the first place he might have received injury from the parts of the world which indeed were made for the advantage of the good and that they might partake of them, but which nevertheless, derived from the wicked no slight degree of revenge. In the second place it may be that he said this, because he was apprehensive of injury from beasts, and reptiles; for nature has brought forth these" animals with the express object of their being instruments of vengeance on the wicked.
In the third place, some* people may imagine that he is speaking with reference to his parents, on whom he hr.d inflicted an unprecedented sorrow, and the first evil which had happened to them, before they knew what death was.
Why whoever should slay Cain should bo liable to bear a sevenfold punishment?§ 75. As our soul consists of eight portions, beino- accus- tomed to be divided in its rational and irrational individuality * Genesis iv. 13. Our translation is, " My punishment is greater than I can bear."
t Genesis iv. 12. J Genets iv. U. § Genesis iv. 15.
VOL. IV. Y 322 PHILO JUD^US.
into seven subordinate parts, namely into the five outward senses, and the instrument of vice, and the faculty of gene- ration; those seven parts exist among the causes of wicked- ness and evil, on which account they likewise fall under judgment; but the death of the principal and dominant portion of man, namely of the mind, is principally the wickedness which exists in it. Whoever therefore slays the mind, mingling in it folly, and insensibility, instead of sense, will cause dissolution also of the seven irrational parts; since, just as the principal and leading part had a portion from virtue, in the s. me manner likewise are its subject divisions composed.