The third sign, again, is its bringing a leaf; but a leaf is a small part of a tree, still it does not exist without a tree. And the beginning of displaying repentance is somewhat corre- sponding to this, since the beginning of correction has some slight indications about it, which we may call a leaf, by which it appears to receive guardianship, but can easily be shaken off; so that the hope shall in that case not be great of attain- ing the desired improvement, which is typified by the leaf of no other tree but of the olive alone, and oil is the material of light. For wickedness, as I have said before, is profound darkness, but virtue is luminous brilliancy, and repentance is the beginning of light. But you must not yet suppose that * Genesis viii. 11.
QUESTIONS AND SOLUTIONS. 373 the beginning of repentance is only visible in branches just germinating and beginning to look green, but that it exists too while they are still dry, and while the seminal principle is dry and quiescent.
And it is on this account that the fifth sign is shown, that, namely, of the dove when it comes bearing a slender branch.
And the sixth sign is that this slender branch was in its mouth, for the number six is the first perfect number, since virtue bears in its mouth, that is to say in its conversation, the seeds of wisdom and justice, or, in one word, of honesty of the soul; and not only bears this, but gives some portion of parti- cipation in it even to the foolish, by drawing up water for their souls, and irrigating them with the desire of repentance for their sins.
Why is it said, " And Noah knew that the waters had ceased from off the earth?"* 43. The literal statement is plain, since if the leaf had been taken up from off the water it would have been wet and soaked, but now he says that it was dry and slender, as if it had become dry by being on the earth which was dried. But with reference to its inward meaning, the wise man takes it as a symbol of repentance, and wishes to check the calamities of excessive obstinacy by taking the leaf, since it was not yet green, but slender, for the reason which has been already mentioned.
At the same time we may admire the Father on account of his exceeding kindness, for although corruption had prevailed over all the men who lived on the earth from the excess of their iniquities, still there remained some relics of antiquity and of that which was from the beginning, and a slight seed of previous virtues; by which it is intimated nevertheless that the memory of all the good deeds that have been done from the beginning is not wholly destroyed. On which account a certain prophet, the kinsman and friend of Moses, uttered an oracle of this kind, " If the omnipotent Lord had not left us a seed, we should have been like blind and barren people,"+ able neither to know the truth nor to generate it. And the Chal- dseans in their native language call blindness and sterility Sodom and Gomorrah.
374 PHILO JUDiEUS.
Why, in the third place, after seven other days, did he again send forth the dove, which did not again return to him?
44. According to the word, the dove made no more return to him; but what in fact is meant is virtue, which, however, is not an indication of alienation, since, as I have said before, she was not separated from him at that time, but sent forth like a sun-beam to pay a visit of examination to the natures of others, but then, not finding any one to listen to her precepts of correction, she returns, and properly comes to him alone. But this time she is no longer the possession of one single individual, but is rather a common good to all those who have been willing to receive the emanations of wisdom as if coming up from the earth, those persons, that is, who from the very beginning have laboured under a great thirst of perfect wisdom.
Why in the six hundred and first year of the life of Noah, and on the first day of the first month, did the waters of the deluge cease from off the earth? * 45. The word first, according to the defect of time, is spoken of with reference either to the month or the man, and each interpretation has reason to support it; for if we are bound to maintain that the water began to abate in the first month, we are equally obliged to consider that the sacred historian in- tended also to speak of the seventh month, that is, of that month which is the second equinox, since the same month is both the first and the seventh; that is to say, the first as respects nature and virtue, and the seventh in point of time.
Therefore in another place he says,f " This month is unto you the beginning of months, the first among the months of the year;" calling that the first which is so in respect of nature and virtue, and which as to number is in time the seventh month, since the equinox has its appointed order in regular series, and in point of time is assigned the better season of the year. But if you take that word first to have reference to the man, then it will be used with more truth, and with strict propriety, for the just man was truly and properly the first, as in a vessel the captain is the first man, and in a state the prince. But he is first not only in virtue, but also in order, inasmuch as in the very circumstances of the * Genesis viii. 13. t Exodus xii. 2.
QUESTIONS AND SOLUTIONS. 875 regeneration of the second sowing of the human race he was the beginning and the first.
Moreover, it is very admirably considered with reference to this passage, that the deluge took place during the life of the first man, and that again, when it abated, things returned to their former steadiness, since after the deluge took place he had to live by himself with his whole family, and after that evil was removed he alone was found upon the earth during the latter period of his life until the regeneration of mankind began.
But it is not to no purpose that this testimony is given both of the preceding portion of his life, and also of the later period, for he alone burnt with a desire for that genuine life which is in accordance with virtue, while all the rest of the world were hastening on to death by reason of their fatal wickednesses. Therefore of necessity the evil ceased on the six hundred and first year of his life, since in truth the destruction came with reference to the sixth number, and safety was restored in unity, since unity is more a generative- ness of the soul, and is the best for giving life, wherefore also a deficiency of water in the sea takes place at the new moon, in order that the units may be preferred in dignity both among months and years, when God saves those things which are upon the earth; since the man who cultivates just habits is called by the Hebrews in their native language Noah, but by the Greeks he is named A/xa/og; however, he is not exempted from the laws affecting the body.
For although he is not subordinate to the power of others, but is a prince, yet still, because he is nevertheless devoted to death, as he is dead, the principle of that number six is connected with unity; since it was not in one year taken separately that the deluge ceased, but together with the number six (as contained in the number six hundred), which is connected with it according to corporeality and inequality; since the other being a long number is in the first place six (that is to say, six hundred); on which account it is said, in the six hundred and first year. But the just man is so in his generation, not in that which is general, nor again in that in which he is just by comparison with the general corruption, but according to some especial generation; for his generation bears with it a certain comparison. But that man also is 376 PHILO JUDiEUS.
deserving of praise whom God selected beyond all other gene- rations as being considered worthy of life, placing a limit to that life, and to him as being about to be both the end and the beginning of each generation and of each age; the end of that which is corruptible, the beginning of that which is to follow.
And truly it is much more proper to praise him who, bending upwards with his whole body, looked up by reason of his friendship with God.
What is the meaning of the expression, "And Noah opened the roof of the ark?"* 46. The text stands in need of no explanation. But with reference to its meaning, because the ark is symbolically our body, we must consider that that is spoken of as the roof of our body, which covers it and for a long time preserves its strength; such is concupiscence, by which the body is pre- served and made to last, in a moderate degree, that is, and in accordance with the law of nature; as also it is dissolved by pain.
When therefore the intellect is attracted by a desire for heavenly things it wishes to spring upwards, and in that way it bursts asunder every appearance of concupiscence; so that that thing being as it were removed which threw a veil of shade over it and obscured it, it might be able to apply its senses to undisguised and incorporeal natures.
Why is it that the earth was dried up in the seventh month, and on the twenty-seventh day?f 47. Do you not see that he here calls that month the seventh, which a little while before he styles the first? for the seventh, as far as relates to time, is the same, as I have said before, as that which is the first in nature, being the beginning of the equinox. But it is with great propriety that the begin- ning of the deluge is fixed to the seventh month, and the twenty-seventh day of the month; and again, the end and cessation of the deluge is fixed to the same seventh month and the same day; for, both the deluge and the removal of life took place at the equinox; the principle of which we have indicated a little time ago; for the seventh month is found to be synonymous with months and days of this time, and then * Genesis viii. 13. f Genesis viii. 14.
QUESTIONS AND SOLUTIONS. 377 again, the twenty-seventh day occurs with the same meaning, when the ark rested on the mountains.
This is the month which by nature is the seventh, but in point of time the first, which in fact is the month of the equinox. Therefore, at the equinoxes a power of selection is given for seven months and twenty-seven days; for the deluge took place in the seventh month, on which the vernal equinox takes place; so that it is in time the seventh, but in nature the first.
And the cessation of the deluge and the display of mercy belong to the same measure, when the ark rested on the tops of the mountains; again in truth in the seventh month, but not the same month, but in that in which the autumnal equinox occurs; that is to say, the seventh by nature, but the first in point of time.
But the most perfect cure, the fact of the evil being wholly dried up, is again fixed to the seventh month and the twenty- seventh day of the vernal season; in order that both the beginning and the end of the deluge might find its boundary at the same season; and that the middle season when human life is repaired, is fixed \o the intermediate season.
In the meantime that expression is more certainly to be observed, namely, that the whole year, by a strict computation of days, made the deluge equal to the exact time of the remedy; for it began in the six hundredth year of Noah's age, in the seventh month, and on the twenty-seventh day; so that the whole space of the intermediate time completed a perfect year, the beginning being placed at the vernal equinox, and the flood also ending equally at the same epoch of the vernal equinox. And in this manner, after all things on earth, things full of fruit, had undergone destruction, as I have said before, now that the persons who used the fruits were also destroyed, the earth being wholly relieved of all evil was again found full of seeds and fruit-bearing trees, according to the production of spring; for he thought it reasonable that, as the earth after it had suffered the deluge was in a similar con- dition when dried again to that in which it was before, so it should now show itself, and pay the debt which it owed to nature.
Nor ought any one to wonder that in one day the earth when left to itself produced every thing by divine virtue, both seeds 378 PHILO JUD^EUS.
and trees, all complete, entirely and suddenly, with perfect and excellent herbs, and ^rain, and plants, and fruits; since in the creation of the world on one day of the six he finished and brought to perfection the whole generation of plants. But the present fruits were already perfect in themselves, and produced all kinds of fruits in a manner suitable and corresponding to the season of spring; for all things are possible to God, who scarcely requires time to effect any thing.
Why was it that after the earth was dried, Noah did not depart out of the ark, before he had received a fresh command from God, for God said to Noah: " Go forth, thou, and thy wife, and thy sons, and thy sous' wives, together with all the rest of the living creatures?"* 48. Justice is commonly inspired with fear, as on the other hand injustice is rash and self-confident. But the proof of a fear of God is the not giving up more to, or guiding one's self more by one's own reason than by God. And above all other men it was natural for that man who had seen the whole earth suddenly become an immense sea, to suspect that it might be possible that the same misfortune would again return.
Besides this, he also gave a thought to the corresponding consequence, namely, that as he had entered into the ark at the command of God, so it was fitting that he should also leave it at the command of the same being; for let no one believe that he can ever do any thing perfectly unless God himself guides him by his preventing precepts.
Why, when they entered into the ark was the order as fol- lows: first himself and his sons, and after them his wife and his sons' wives, but when they went forth the order was changed, for the sacred historian says, " Noah and his wife went forth, and after them his sons and his sons' wives?"t 49. By the literal statement the sacred writer gives an obscure intimation, in the order in which they entered, that the propagation of seed was taken away, but by the order of their egress he implies the continuance of the process of generation; since, while they are entering, the sons are mentioned together with their father, and the daughters-in-law with their mother- in-law, but when they are going forth the wives are all mated * Geneais viii. 16. t Genesis viii. 18.
QUESTIONS AND SOLUTIONS. 379 again, the father being accompanied by his wife, and each of his sons also by bis wife, since he chose to show by fact rather than by words everything which it is fitting for his friends to do.
Moreover he had in express words, and not by any vague intimations, commanded the men, as they were about to enter into the ark, that they while there were to keep themselves from connection with women; but now that they were about to depart from it, he plainly intimates to them that offspring is to be begotten in accordance with nature, by the order in which he appoints their going forth; nor did he employ words only, in order to make his proclamation about the state of the ark, saying, " After a destruction of all things on earth, of such a character and of such extent, do not indulge in pleasures, for that is not decorous. It is sufficient, however, for you to have received your lives; but while you are actually in the ark, to ascend up into the marriage bed with your wives would be a proof of your being devoted to lasciviousness."
And, indeed, it was natural for them, as being relations to those who were being destroyed, to be moved with compassion for the perishing human race, especially because they them- selves also were still in doubt whether, from some quarter or other, calamity might not fall also upon themselves; and be- sides these considerations it was absurd, while those who were alive were perishing, for those in the ark to be contriving that others who did not exist should be born, being warm at an unreasonable time, and burning with an inopportune desire. But after the anger of God ceased, then he commanded those who had been delivered from the calamity, when they had again gone forth out of the ark in order, to apply themselves to the procreation of a succeeding generation, when he tells us, that the men did not go forth with the men, nor the women with the women, but the wives with their husbands.
But with respect to the inner meaning of this fact, we must say this, that when the mind is about to wash off and cleanse away its sins, then it is fit for male to live with male, that is to say, for the intellect, the chief part of the man, to be as a father, united to each separate thought, as a father to his sons, without any admixture of the female race, which is in accord- ance with the outward sense; since it is a time of battle, in which it is necessary to keep the order of the cohort distinct.
380 PHILO JUD^EUS.
and to preserve it strictly in order, that the soldiers may not be mingled in confusion, and so, instead of gaining a victory over the enemy, be conquered themselves; but when the puri- fication is completed, and when the soul is dried up from all ignorance, and when a complete deliverance from everything pernicious has taken place, then it becomes the man to collect his scattered forces together, not in order that masculine coun- sels may be rendered effeminate by softness, but that the female race, that is to say, the outward senses, may clothe them- selves with the vigour of the male, attaining to masculine coun- sels, and from their receiving seed for the production of a generation; so that, from this time forth they may cherish, in all things, sentiments of wisdom, and honour, and justice, and courage, and, in one word, of virtue. But, besides this, it will be reasonable also to take notice, that when once a confusion, in the similitude of a deluge, has overwhelmed the intellect, and when the different senses, being perplexed by the affairs of this world, like so many bulwarks erected against them, begin to quarrel, it is utterly impossible that any one should be able, either to sow, or to conceive, or to generate any good thing. But when all the hostile attacks of various agitations and passions are checked, and when the ceaseless invasions of lawless counsels are repressed, then the soul produces virtue and excellent works, as the most fertile portion of the earth, when dried, produces fruits.
Why did Noah build an altar without having been com- manded to do so?* 50. The requital of gratitude which is due to God ought to he offered to him without command, and without any delay or hesitation, showing the mind to be free from vices; for it be- comes that man, who has been endued with blessings by God, to offer him his thanks with a grateful and willing mind; but he who delays to do so, waiting for an express command, is ungrateful, being as it were compelled by necessity to honour his benefactor.
Why is he said to have built an altar to God, and not to the Lord?f 51. In passages of beneficence and regeneration, as at the * Genesis viii. 20. t Ibid.
QUESTIONS AND SOLUTIONS. 381 creation of the world, the sacred writer only refers to the be- neficent virtue of the Creator, by which he makes everything in its integrity, and he implies this by concealing the royal name of Lord, as one which bears with it supreme authority; therefore now also, since what he is describing is the begin- ning of the renewed generation of mankind, he borrows for his description the beneficent virtue, which bears the name of God; for he used the kingly attribute, which declares his imperial power, by which he is called Lord, when he was describing the punishment inflicted by the flood.
What is the meaning of the statement, " He took of the cattle and of the flying animals, and he offered whole burnt offerings on the altar?"* 52. All this is said with reference to an inward meaning, both because he received everything from God as a favour and gift; and also because he took of the clean sorts of animals, and burnt those which were unpolluted and clean, as entire and pure first fruits; for they are proper victims for good men to offer, and are themselves entire, being full of integrity; and they may be classed as fruits, for fruit is the end, for the sake of which the plant exists.
This indeed is the literal statement; but with respect to the inner meaning, the clean cattle and the clean birds are the outward senses and intellect of the wise man, with the thoughts which are received in his mind; all which things it is reasonable to offer in their integrity as entire and perfect fruit, in the way of a display of gratitude to the Father, and to offer them to him as an unpolluted and clean oblation of a victim.
Why does he offer his sacrifice to the beneficent virtue of God, but the acceptance of it takes place by means of both the qualities of the Lord and God, for Moses says, "And the Lord God smelled a savour of sweetness?"f 53. He says this since, when unexpectedly, after all hope is gone, we are preserved from dangers which are coming over us, we then, looking solely at the beneficence of him who has preserved us, do, on account of our joy, display ingratitude, and refer the benefits which we have received rather to the be- * Genesis viii. 20. T Ibid.
382 PHILO JUDiEUS.
neficent power than to the Lora. But the beneficent preserver himself, by means of both his attributes, looks down upon and honourably accepts grateful minds, that he may not appear to halt in rewarding them; but he declares that such a display of gratitude is pleasing to both attributes of the one God.* "What is the meaning of the words, "And the Lord God said, repenting him, I will not again proceed to curse the earth for the works of man, for the thoughts of the mind of man are toward, and are diligently and ceaselessly exercised in, wickedness from his youth up; therefore I will not now pro- ceed to smite all living flesh as I have done at other times?''f 54. The reasons alleged appear to indicate a change of purpose, which is an affection not usual nor akin to the divine virtue; for the dispositions of mankind are variable and incon- stant, so that all affairs among them are altogether uncertain; but with God nothing is uncertain, nothing incomprehensible, for he is a being of mighty and consistent determination; how then, when reasons of the same kind are present to him, be-. cause he was forsooth aware from the very beginning that the mind of man was deliberately inclined to wallow in wickedness from his youth on, could he have originally intended to destroy the human race by a flood; and yet afterwards say, that he did not intend to destroy it any more, when the same evils still exist in the mind? But we must think that every kind of expression of this sort is, by law, connected with learning and the utility of instruction rather than with the nature of truth, since there are, as it were, two kinds which occur in the whole course of the law; in the first place, as it is said, " Not as a man;" and in the second place, as it is said, " As a man," the one God is believed to instruct his son.
That first expression relates to the actual truth; for, in real fact, God is not as a man, nor again, as the sun, nor as the heaven, nor as the world, which is perceptible by the outward senses, but as God, if it is justifiable to assert that also; since that most happy and blessed being will not endure similitude, or comparison, or enigmatical description; nay, rather he sur- * Or, " But the one God very much likes to act by means of both his attributes." — Note to the Latin version. \ Genesis viii. 21.
QUESTIONS AND SOLUTIONS. 383 passes even blessedness and felicity itself, and whatever can be imagined as better than and preferable to them.
But the second expression relates to instruction and direc- tion, I mean the express words, " As a man," in order that it may be observed, that he is willing to impress us beings, born of the earth, lest perchance we should unceasingly incur his anger and his chastisement by our implacable hostility to him, without any peace; for it is sufficient for him to be roused and embittered against us once, and once to exact vengeance against sinners; but to inflict punishment over and over again for the same thing is the conduct of a savage and ferocious dispo- sition: since, says he, " when I shall inflict deserved retribu- tion, as is possible, on every one, I will cause a burning recollection of my design to be preserved."
Therefore behold, the sacred historian has excellently ex- pressed himself, saying, " That God observed in his mind," for his mind and disposition rejoice in a superior degree of constancy; but our wills are found to be inconsistent and vacillating, on which account we cannot be properly said to observe and think with our minds, since it is by the thoughts that the passage of the mind is allowed to take place,* but the human intellect is unable to be extended over everything, since it is incapable of penetrating all things in a perfect and suitable manner.
But that expression, " I will not proceed any more to curse the earth, " is used with great propriety, for it is not becoming to add more curses to what has already been done, because the evils that have been inflicted are already complete; because, although they are in some sense imperfect, inasmuch as the Father is kind and merciful, and most humane, still he is rather inclined to alleviate the evil than to add to men's misery. But that is as it were the same thing, according to a common proverb, to wash a brick, or to draw water properly, and wholly to eradicate wickedness, with all its deeply im- printed tokens from the mind of man; for if it is implanted in it at first, it does not exist accidentally, but is engraven deeply on it and clings to it.
But since the mind is a potential and principal part of the • " If you connect the Armenian words in a different manner, the sense will be ' meditation is the purification of the course of the mind,' and this is perhaps better." — Note by the Latin Translator.
384 PHILO JUD^JUS.