But there are two modes of getting drunk, the one is that of an intemperate sottishness which misuses wine, and this offence is peculiar to the depraved and wicked man; the other is the use of wine, and this belongs to the wise. It is therefore in the second of these meanings that the consistent and wise Noah is here called drunken, not as having misused but as having used wine.
What is the meaning of the statement, " He was naked in his house?"t 69. This is a praise of the wise man both in the literal sense of the words, and also in their hidden meaning, that his exhibition of nakedness took place not out of doors but in his house, being concealed by the roof and walls of hia house; for the nakedness of the body is concealed by a house which is made of stones and beams of wood: but the covering and clothing of the soul is the discipline of wisdom.
Therefore there are two kinds of nakedness, one which takes place by accident, which is the result of an involuntary offence, because the just man,using,if Imay say so, his honesty as if it were a garment with which he is clothed, stumbles out of his own accord like men who are intoxicated, or who * Genesis ix. 21. t I bid 398 pniLO jud^eus.
398 pniLO jud^eus.
are afflicted with insanity; for in such men their offences are not deliberately committed: but it is bis task and pleasing duty to clotbe himself, as with a garment, with the discipline and study of honesty.
There is also another kind of nakedness of the soul which is caused by perfect virtue, which expels from itself the whole carnal weight of the body, as if it were flying from a tomb, as indeed it has long been buried in it as in a tomb; as also it avoids pleasures, and also a great number of miseries arising from the different passions and many anxieties arising from misfortunes, and indeed all the evil effects of these different circumstances. He therefore, who has been able with distinction to pass through such various and great dangers, and to escape such injuries, and to emancipate himself from such evils, has attained to the destiny of hap- piness, without any stain or disgrace; for I should pronounce this to be the ornament and badge of beauty in those individuals who have been rendered worthy to pass their existence in an incorporeal manner.
Why is it that the sacred writer has not simply said, Ham saw his nakedness, but Ham the father of Canaan saw the nakedness of his father? * 70. By stating the fact thus, he both blames the son in the father and the father in the son, as performing together in common the deed of folly, and iniquity, and impiety, and every other kind of wickedness. This is the literal meaning of the statement; and as to the inner sense, we must look at that in the same manner in which we have hitherto treated these subjects.
What is the meaning of the statement, " He told it to his two brothers out of doors? " t 71. The sacred historian is here adding to the gravity of the transaction. In the first place, because he did not report the involuntary evil of his father to one brother only, but to both of them; and no doubt if he had had any more he would have told it to them all, as he did in fact to every one ho could; and he did so with ridicule in his very words, • Geneaia ix. 22. t Ibid QUESTIONS AND SOLUTIONS. 399 making a jest of what ought not to have been treated with laughter and derision, but rather with shame and fear min- gled with reverence.
In the second place,* when the historian says he told it them, not in the house but out of the house, he evidently points out that he displayed his father when naked, not only to his brothers, but also to the bystanders with whom they were, both men and women.
This is the literal information conveyed by the words. But if we look to their inward meaning, then we shall see that a depraved and malignant habit of life is full of derision and contempt: and it is a bad thing to judge of the miseries of others even by one's self like a chastising judge. But in this case what has happened is worse than this, for any man with a joyful mind to ridicule the involuntary misfortune of a devoted disciple of wisdom, and to make a song of and proclaim abroad his misery, is the part of a thoroughly hostile accuser, who ought rather to have pardoned such an occurrence than to have added accusation or vituperation to it.
Moreover, because these three things are, as I have said before, as it were brothers together; namely, good, bad, and indifferent, being all the offspring of one parent thought: in accordance with each of these principles, they have been found to be overseers, some celebrating virtues with praise, others upholding acts of malignity, and others supporting riches and honours and other good things which, however, are not attached to and which are external to the body.
The overseers who emulate wickedness rejoice at the fall of the wise man, and ridicule and disparage him, as if he had done no good by the part which he adopts and to which he applies himself as better for the mind, or for his body, or for his external circumstances, to his internal virtues or to any of the good things which are around and exterior to his body. Unless indeed that man alone is eminently able to attain his object, who applies himself to iniquity, as that alone is ac- customed to confer advantages on human life.
Pronouncing these and similar precepts, those who are overseers of iniquity ridicule those who devote themselves to virtue, and to those things by which virtue is produced and consolidated: as some look upon those things to be 400 PHILO JUDiEUS.
which are around the body, and outside it, and which may be regarded in the light of instruments serving to that end.
What is the meaning of the statement, " Shem and Japhet, talcing a garment, laid it upon both their shoulders and went backwards, and covered the nakedness of their father, and they themselves did not see it? " * 72. The literal meaning of the statement is evident; but with respect to the inner sense contained in it, we must say that the light man who is in too great haste only sees those things which are before his eyes and exposed to his sight: but that the evil man also sees those things which are at his back, that is to say, the future.
And since what is posterior is postponed to what is an- terior, so is what is future to what is present, the sight of which is peculiar to the virtuous and wise man, who in truth is a second Lynceus, being according to the fables gifted with eyes in every part.
Therefore every wise man, who is not so much man as actual intellect, walks backward, that is to say, he sees what is behind him or future, as if it were placed in brilliant light; and seeing every thing on all sides of him with a perfect sight, and looking all around him, he is found to be armed, and protected, and fortified, so that no part of his soul is ever found naked or in an unseemly plight, on ac- count of any accidents which occur unfortunately.
"What is the meaning of the statement, "And Noah became sober after the wine? "t 73. The literal meaning is too notorious. Therefore we need only here speak of what concerns the inner sense of the words. When the intellect is strengthened, it is able by its soberness to discern with a certain accuracy all things, both before and behind it, both present, I mean, and future; but the man who can see neither what is present nor what is future with accuracy, is afflicted by blindness; but he who sees the present, but who cannot also foresee the future, and is not at all cautious, such a man is over- come by drunkenness and intoxication; and he, lastly, who is found to be able to look all around him, and to see, and * Genesid ix. 23. f Genesis ix. 24.
QUESTIONS AND SOLUTIONS. 401 discern, and comprehend the different natures of things, both present and future, the watchfulness of sobriety is in that man.
Why is it that after the sacred historian has enumerated Ham m the middle of the offspring of Noah, or has placed him in the middle between his brethren, he nevertheless points out that he was the younger, saying, " Noah saw what his younger son had done to him? " * 74. This is a manifest allegory, because he here takes as the younger, not him who was so in age and in point of time, but him who was younger in mind; since wickedness is unable to attain to a perception of the learning which is proper to the elder; but the elder thoughts belong to a will which is truly growing old, not indeed in body, but in mind.
vJlP17,did Noah when Pra?ing for Shem speak thus: Blessed is the Lord God, the God of Shem: and Canaan shall be his servant?" f 75. The names Lord and God are here used together on account of his principal attributes, both of benevolence and ot kingly power by which the world was created; for as kin» he created the world according to his beneficence; but after he had completed it then the world was arranged and set in order by his attribute of kingly power. Therefore he at that time rendered the wise man worthy of a common honour, which the whole world also received, all the parts of the world being formed in an admirable manner with the attributes of the Lord and God, doing so by his especial prerogative, munificently pouring forth the favour and liberality of his beneficent power.
And it is on this account that the beneficent power of God is mentioned twice. Once, as has been already stated being placed m opposition to his kingly power; and a second time without any such connexion, in order, forsooth that the wise man having been rendered worthy of his gifts' both such as are common to him with others and such as are peculiar to himself, he might also be rendered acceptable both to the world and to God; to the world on account of • Genesis ix. 25. t aenesis fc 2g TOL. IV. D D 402 PHILO JUDJEUS.
the excellence imparted to him in common with it, and to God for such as was peculiar to himself.
Why, when Noah prayed for Japhet, did he say, " God shall enlarge Japhet, and bid him to dwell in the house of Shem: and Canaan shall be their servant? " * 76. "Without examining the literal statement, for the meaning of that is plain, we had better approach the inner sense contained in it, and examine that, in which the second and third blessings mentioned are capable of an enlarged and ample extension. As, for instance, good health, and a vigorous state of the outward senses, and beauty, and strength, and opulence, and nobleness of birth, and friends, and the power of a prince, and numbers of other things. And on this account he said, " God shall enlarge," &c.
Because taken separately, the abundant possession of such numerous and great blessings has of itself been injurious to many persons who have scarcely dwelt with justice, or wisdom, or any other virtues, the complete pos- session of which dispenses to man in an admirable manner the advantages which are external to and which surround the body; but the deprivation or absence of them leaves him without the enjoyment or use of them; and man, if deprived of all good protectors, and of the use of these enjoyments, is exposed to as much suffering as he is capable of. Therefore he prays on behalf of the man who has those things which are around and exterior to the body, that he may dwell m the house of the wise man; so that attending to the rules of all good men he may see and regulate his own course by their example.
Why because Ham had sinned did God pronounce that his son Canaan shonld be the servant of Ham and Japhet? t 77. In the first place, God pronounced this sentence because both father and son had displayed the same wicked- ness, being both united together and not separated, and both indulging in the same disposition.
But in the second place, he did so because the lather would be exceedingly afflicted at the curse thus laid upon the son, being sufficiently conscious that he was punished * Genesis ix. 27. + Ibid- QUESTIONS AND SOLUTIONS. 403 not so much for his own sake as for that of his father. And so the leader and master of the two suffered the punishment of his wicked counsels, and words, and actions.
This is the literal meaning of the statement. But if we look to its inward meaning, then in reality they are no more two different men than two different dispositions. And this is made plain by the names given to them, which manifestly denote the nature of the facts; for Ham being interpreted means heat or hot; and Canaan means mer- chants or causes.
Why was it that Noah lived after the deluge three hundred and fifty years? * 78. It is now declared that in two periods of seven years the form of the world was originally created and now renewed under Noah. But the wise man lives for a period of fourteen quarters of a century; and fourteen times twenty-five is equal to seven times fifty, or fifty times seven. And it is the principle of the seventh year and also of the fiftieth, which has an especial order of its own explained and ordained in Leviticus.
Why among the three sons of Noah does Ham appear always to occupy the middle place, but the two extremities are varied; for when their birth is mentioned, Shem is placed in the first rank, in this manner, Shem, Ham, and Japhet; but when they are spoken of as fathers, then Japhet is mentioned first, and the beginning of the enume- ration of the nation is derived from Japhet himself? f 79. Those who inquire into the literal nature of the divine writings think thus of the order in which these men are mentioned, looking upon him who is the first named, that is Shem, as the younger; and upon him who is named the last, that is Japhet, as the elder. However they may choose to think of this let them, being guided by the principle of mere opinion. But we who look to the real meaning of these statements think that there is here a reference to the three things, good, bad, and indifferent; which last are called secondary goods; and we must there- fore think that the sacred writer always puts the bad in the D D 2 404 PHILO JUDiEUS.
middle, so that being confined at either extremity it may be subdued on one side by the one, and on the other side by the other; so that, being confined, it may be kept in and subdued.
But the good and the indifferent, or secondary good, change the order with one another; for when there is such great evil present, and yet not wholly and altogether, the good rejoices in the first place, having the position of the dispenser and chief of the whole. But when it is placed in the position of the will in a state of conspiracy, and injustice remains not only in the intellect but is also conducted to its end by unjust works, then that first good is changed from its original order into another place, together with all the good habits which depend upon it, rejecting all education and all arrangement, as being wholly unable to attain its proposed end, just as a physician does when he sees an in- curable disease.
But the elder good manages that virtue which is around the body and exterior to it; therefore, by observing the extremities with greater caution, and closing in the beast within its toils, it is sufficiently demonstrated that it does not dare to bite or injure any more. But while it feels that it has done no injury, it is transferred into a more secure and more permanent position, and then, a higher and better fortified place being assigned to it, it easily retains the lower position too as one easy to be preserved; for, in con- sequence of the superior power of its guardian, it is always practicable to watch it closely, since nothing is more mighty than virtue.
Why do the people of Ceos, and of Ehodes, and the isles of the Gentiles, spring from Japhet?* 80. Since he has the name denoting breadth (namely Japhet), being expanded in his growth and increase, that part of the things of the world which have been assigned by nature for the use of mankind, that is to say, the earth, can no longer hold him, therefore he passes over into the other part, that is to say, the sea and the islands belonging to it.
This is the literal meaning of the statement. * Genesis xvL 4.
QUESTIONS AND SOLUTIONS. 405 But if we look to its inner sense, all the external bless- ings which are bestowed by nature, such as riches, and honour, and principalities, are lavished and poured forth in every direction on those men into whose hands they come, and are also extended widely to others who are not so much within reach; so that in a greater, or at all events, in no less a degree do they surround and hem the man in, in accordance with the greediness of the lovers of riches and glory, since they are eager for principalities, and are never satisfied be- cause of their insatiable desires.
Why the eldest son of Ham is Chus.* 81. The sacred historian has here produced a word most completely in accordance with nature, saying that Chus was the eider son of evil, Chus being the dissolved and loose nature of the earth, for the earth, when dense and fertile, and moist, is full of herbs, and hills, and trees, and is well arranged for the production of different fruits; but when dissolved and reduced to dust and dry, it is unfruitful and barren; and besides it is tossed about in the air, when it is raised from the ground by the wind, bv its dust making the air all alive. * ■ Such as this is the first origin and the first shoots of evil being destitute of the generation of good pursuits, and the cause of barrenness to the soul and to all its parts.
Why was Chus the father of Nimrod, who began to be a giant and a hunter before the Lord: on which account they said, " Like Mmrod the mighty hunter before the Lord? "f The father in this case, having a nature truly dissolute, does not at all keep fast the spiritual bond of the soul, nor of nature, nor of consistency of manners, but rather like a giant born of the earth, prefers earthly to heavenly things and thus appears to verily the ancient fable of the giants' and Titans; for in truth he who is an emulator of earthly and corruptible things is always engaged in a conflict with heavenly and admirable natures, raising up earth as a bul- wark against heaven; and those things which are below are adverse to those which are above.
On which account there is much propriety in the expres- sion, he was a giant against God, which thus declares the * Genesis x. 6. t Genesis x. 8.
406 PHILO JUDiEUS.
opposition of such beings to the deity; for a wicked man is nothing else than an enemy, contending against God: on which account it has become a proverb that every one who sins greatly ought to be referred to him as the original and chief of sinners, being spoken of " as a second Nimrod."
Therefore his very name is an indication of his character, for it is interpreted.^Ethiopian, and his art is that of hunting, both of which things are detestable: an ^Ethiopian because unmitigated wickedness has no participation in light, but imitates night and darkness: and the practice of the hunts- man is as much as possible at variance with rational nature, for he who lives among wild beasts wishes to live the life of a beast, and to be equal to the brutes in the vices of wicked- QUESTIONS, AND SOLUTIONS TO THOSE QUESTIONS, WHICH ARISE IN GENESIS.
BOOK III.
What is the meaning of the expression, " I am the Lord thy God who brought thee out of the land of the Chaldaeans to give thee this land for an inheritance? " * 1. As the literal statement is plain enough, we need only consider the inner meaning, which was meant to be inter- preted in this manner.
The law of the Chaldaeans taken symbolically is mathema- tical speculation, one part of which is recognised to be astronomy, which the Chaldaeans study with great industry and with great success. Therefore God is here honouring the wise man with a gift; in the first place, by taking men out of the sect of the astrologers, that is to say, away from the hallucinations of the Chaldaeans, which, as they are diffi- cult to detect and refute, are found to be the cause of great evils and wickedness, since they ascribe the attributes of the Creator to created things, and persuade men to worship and to venerate the works of the world as God.
In the second place, God honours him by granting to him the wisdom which bears fruit, which he has here symboli- * Genesis xv. 7.
QUESTIONS AND SOLUTIONS. 407 cally called the earth; but the Father of the universe shows that wisdom and virtue are invariable and immutable, since it is not consistent with his character that God should show to any one that which can undergo any variation or change, for that which is shown by the being who is immutable and consistent must be so too; but that which is liable to change, as being incessantly in the habit of suffering varia- tion, admits of no proper or divine demonstration.
Why does he say, " Lord, by what shall I know that I shall inherit it?" * 2. He here is seeking a sign for a ratification of the promise; but two things only are described deserving of study; one that which is an affection of the mind, namely, the belief in God according to his literal word; the other a being borne on with the most exceeding desire not to be left in want of some signs, by which the hearer may feel, to the conviction of his outer senses, a confirmation of the promise: and to him who has given the promise he offers worthy veneration by the appellation, " Lord."
For by this title he says, I know thee to be the Lord and prince of all things, who art also able to do all things, and there is no disability with thee. But in truth, if I have already given credence to thy promise, still I nevertheless wish to obtain speedily if not a completion of it, yet at all events some evident signs by which its consummation may be indicated; in truth I am thy creature, and even if I were to arrive at the highest degree of excellence, I am not always able to restrain the violence of my desire, so as not, when I have seen or heard anything good, to be contented with obtaining it slowly and not immediately; therefore I entreat that thou wilt give me some means of knowledge, by which I may comprehend those future events.
Why is it that he says, " Take for me a heifer of three years old, and a goat of three years old, and a raven of three years old, and a turtle dove and a pigeon? " f 3. He here mentions five animals, which are offered on the sacred altar; for these are divided into classes of victims, • Genesis sv. 8. t Genesis xv. 9.
403 PHILO JUDaJUS.
three kinds of terrestrial animals, the ox, the goat, and the sheep; and two kinds of birds, the turtle dove and tho pigeon; for the sacred writer constantly tells us that the everlasting reverence of victims derived its origin from the patriarch, who was also the origin of the race: but instead of the expression, " Bring to me," he has very admirably used the words, "Take for me;" since there is nothing especi- ally and peculiarly belonging to the creature, but everything is the gilt of and blessing bestowed by God, who is altoge- ther willing that when any one has received anything he should offer thanks for it with all his heart.
But he orders him to take every animal at the age of three years; since three is a full and perfect number, con- sisting of a beginning, a middle, and an end; but still we may raise the question, why of these three animals, he takes two females, the heifer, and the she-goat, and one male, the ram; may it not be perhaps because the heifer and the she- goat are offered as an atonement for sin; but the sheep is not, as sin arises from frailty, and the female is frail?
This much I have thought fit to say with especial appo- siteness to this question; but I am not however ignorant that all things of this kind offer a handle to those who wish to cavil, to disparage the sacred scriptures; therefore in this instance they say that there is nothing here described and indicated but a command to sacrifice, by the division of the animals and an examination of their entrails; and what is visible in them they affirm to be an indication of what is convenient, and of the similitude which arises from things visible.
But those men, as it appears to me, are of that class which forms a part alone from a judgment of the whole, but which on the contrary does not from a judgment of a part form the whole, which last is the better way of coming to an opinion, as being that by which both the name and the fact are altogether established.
Therefore the giving of the law, that is to say the sacred scriptures, that I may so express myself, is a sort of living unity, the whole of which one ought to examine carefully with all one's eyes, and so discern with truth, and certainty, and clearness, the universal intention of the whole of the scripture without dissecting or lacerating its harmony, QUESTIONS AND SOLUTIONS. 409 or disuniting its unity; by any other mode everything would appear utterly inconsistent and absurd, being disso- ciated from all community or equity.
What then is the intention of the delivery of the law as exhibited to us? It is scientific, and so is everything which describes scientific species; since the offering of sacrifice and all science admits of a consistent usage, and of expressions well adapted to them, and of various opinions, by which not only the footsteps of truth are occupied, but sometimes are even darkened, as affection is by flattery; but in such way that the very things which are genuine' and established by experiment are perverted by tilings which are both inconsistent and unproved.
And the natures of the animals above mentioned have an intimate connection with the parts of the universe; the ox is connected with the earth, as being an animal employed in drawing the plough and in tilling the earth; the goat again is connected with the water (it is called in Greek and Arme- nian djg, or ajx), being an animal deriving its name from driving and rushing on (from uyu or diffou); since water is an impetuous thing, and the course of rivers, and the extent of the breadth of the sea, and the sea itself agitated as it is by its ebb and flow, are witnesses of the propriety of the name and of the closeness of the connection.
And the ram (aries) is connected with the air, as being a very violent and vivacious animal, on which account too the ram is more useful to mankind than any other animal as affording them raiment.
Therefore, on account of these reasons, as I think, God orders him first to take these two female animals, the cow and the she-goat; since both these elements, earth and water, are material, and for the most part feminine. But the third he will have a male, namely the ram; becaues the air or wind has been explained as masculine; since the natures of all things are divided into bodies or into earth and water, and female animals exist by nature. But that which exhibits a similitude to the soul is arranged under the head of air and the breath of life. And this, as I have said, is masculine. If therefore we are to call that masculine which is the moving and active cause we must call that feminine which is moved and passive.
410 PHILO JUDiEDS.
But the whole heaven is found to be familiarly connected with flying birds such as the pigeon and turtle dove, being distributed as it is into the rotatory path of the planets and fixed stars.
Therefore he dedicates the pigeon to the planets, for that is a tame and domestic animal, as also the planets are more familiarly connected with us as being nearer to the earth, and as having sympathies with us; but he consecrates the turtle dove to the fixed stars, for that animal is a lover of solitude, and flees from the conversation of the multitude, and from all connection of every kind. And so also the globe itself is remote, and a thing which wanders into the furthest extremities of the world.
Therefore both the species of these two birds are assimi- lated to the divine attributes, since as Plato, the disciple of Socrates, says it is fitting that the heaven should have a swift chariot by reason of its very swift rotatory motion, which in fact surpasses even the birds themselves in the velocity of their course. But the birds above mentioned are singers; the prophet indicating by an enigmatical expression that perfect music which exists in heaven harmoniously adapted from the motion of the stars, since it is a proof of human art when the corresponding music of the voices of animals and of living instruments is adapted together by the industry of genius. But this heavenly music has been abundantly extended over the earth by the Creator, as he has also extended the rays of the sun, being always prompt to exer- cise his beneficent care for the human race.
For such music excites frenzy in the ears, and brings un- restrained pleasure to the mind; and so causes men to forget even their meat and drink, and even when hunger brings death to the door to be willing even to die out of a desire to hear music.
And if the song of the Sirens, * as Homer tells us, invites the heavens so forcibly, that they forget while listening to