T H E

L O E B

CLASSICAL LIBRARY
BY JAMES LOEB

FOUNDED

E D I T E D BY

G . P. G O O L D
PREVIOUS E D I T O R S . E. PAGE W. H. D. ROUSE E. CAPPS POST

L. A.

. H. W A R M I N G T O N

PHILO VII

L C L 320

PHILO
V O L U M E VII
WITH AN ENGLISH TRANSLATION BY F. H. C O L S O N

HARVARD UNIVERSITY CAMBRIDGE,

PRESS

MASSACHUSETTS ENGLAND

LONDON,

Reprinted

First published 1937 1950, ig$8, 1968, 1984, 1998

L O E B C L A S S I C A L LIBRARY is a registered trademark of the President and Fellows of Harvard College

ISBN 0-674-99353-5

Printed in Great Britain by St Edmundsbury Bury St Edmunds, Suffolk, on acid-free Bound by Hunter ir Foulis Ltd, Edinburgh,

Press Ltd, paper. Scotland.

CONTENTS

GENERAL

INTRODUCTION

ix xix

L I S T OF PHILO'S W O R K S

ON THE DECALOGUE (DE DECALOGO) Introduction T e x t a n d Translation ON THE SPECIAL LEGIBUS) . . . . . . . S 6

LAWS (DE

SPECIA-

LIBUS

BOOK I

Introduction T e x t a n d Translation
BOOK II

98 100

Introduction T e x t and Translation

BOOK III

304 306

Introduction T e x t a n d Translation

472 474

CONTENTS

APPENDICES

I . T o De Decalogo I I . T o De Specialibus Legibus, i. I I I . T o De Specialibus Legibus, ii. I V . T o De Specialibus Legibus, iii.

PREFACE TO VOLUME VII

T H I S s e v e n t h v o l u m e is in a sense a c o n t i n u a t i o n o f t h e sixth, in t h a t b o t h b e l o n g t o t h e s e c o n d m a i n division o f P h i l o ' s w o r k , t h e Exposition of the Laws. B u t t h e c o n t e n t s differ s o essentially f r o m t h e b i o g r a p h i c a l treatises, c o n t a i n e d in t h e last volume, that it s e e m e d advisable t o a d d a G e n e r a l I n t r o d u c t i o n , w h i c h will a p p l y n o t o n l y t o t h e s e v e n t h , b u t also t o a l a r g e p a r t o f t h e m a t t e r w h i c h has t o b e relegated to the eighth. T h e o n l y o t h e r t h i n g I n e e d say h e r e is t h a t wish to acknowledge m y debt to the I German

translators, particularly t o t h e g r e a t P h i l o n i c scholar, I. H e i n e m a n n , w h o s e version o f t h r e e o u t o f t h e s e four treatises a n d still m o r e t h e notes appended I have not t o t h e m h a v e g i v e n m e valuable h e l p .

always felt a b l e t o a c c e p t his c o n c l u s i o n s a n d differ f r o m h i m o c c a s i o n a l l y as t o t h e m e a n i n g o f particular s e n t e n c e s a n d phrases. But I have generally, if not His m o r e r e c e n t w o r k Bildung
a

a l w a y s , r e c o r d e d t h e s e c a s e s , so t h a t scholars will b e able t o j u d g e b e t w e e n us. Philons griechische und judische

has

also

Referred to in the notes as

Bildung.

PREFACE p r o v e d v e r y useful. Goodenough's if I s e e m t o m e n t i o n I will also n o t e Prof. E . R . and it t o e x p r e s s disagreement detract

Jewish Jurisprudence in Egypt,

m o r e o f t e n t h a n a g r e e m e n t , this d o e s n o t

from w h a t I o w e t o his fresh a n d illuminating w a y o f t r e a t i n g t h e m a n y p r o b l e m s w h i c h t h e s e treat ises s u g g e s t . F. H . C .

C A M B R I D G E , January 1937.

GENERAL INTRODUCTION
T H E last v o l u m e carried us t h r o u g h t h e i n t r o d u c t o r y p a r t o f t h e E x p o s i t i o n o f t h e L a w s , n a m e l y t h a t in w h i c h P h i l o set b e f o r e his r e a d e r s t h e p i c t u r e o f M o s e s a n d his p r e d e c e s s o r s as living e m b o d i m e n t s o f t h e laws. I n this v o l u m e w e pass o n t o t h e laws t h e m selves. I n e v i t a b l y h e b e g i n s w i t h t h e T e n C o m mandments, which being given directly b y G o d him self are t o b e r e g a r d e d as t h e g e n e r a l h e a d s u n d e r w h i c h t h e specific e n a c t m e n t s g i v e n t h r o u g h M o s e s are t o b e g r o u p e d . W h i l e h e practically a c c e p t s o u r division o f t h e T e n i n t o d u t y t o w a r d s G o d a n d d u t y towards our neighbour, he does not divide t h e m into four a n d six, b u t , l e d p e r h a p s b y his l o v e o f numerical s y m m e t r y , i n t o t w o sets o f five, t h e p l a c e o f t h e Fifth in t h e first g r o u p b e i n g justified b y t h e c l o s e a n a l o g y of parenthood to the creative work o f G o d . T h e first o f t h e four treatises in this v o l u m e , t h e De Decalogo, apart f r o m s o m e p r e l i m i n a r y c o n s i d e r a t i o n s a b o u t t h e t h e o p h a n y o n Sinai a n d a short s k e t c h at t h e e n d o f t h e s y s t e m t o b e f o l l o w e d in t h e s u b s e q u e n t treatises, deals w i t h t h e T e n in t h e i r literal m e a n i n g . H e n o w passes o n t o t h e S p e c i a l L a w s . I n all four books the treatment o f each c o m m a n d m e n t begins with a dissertation o n t h e c o m m a n d m e n t itself in its literal s e n s e , similar t o , t h o u g h fuller t h a n , t h a t in t h e De Decalogo, a n d t h e n p r o c e e d s t o a discussion o f t h e

ix

GENERAL

INTRODUCTION

particular e n a c t m e n t s w h i c h h e thinks m a y b e s e t u n d e r it. T h u s in B o o k I , w h i c h t a k e s t h e First a n d S e c o n d C o m m a n d m e n t s , this p r e l i m i n a r y dissertation is f o l l o w e d b y an a c c o u n t o f t h e r e g u l a t i o n s a b o u t t h e priests, t h e sacrifices o f various kinds a n d as a p p o i n t e d for t h e various feasts a n d t h e m o r a l c o n d i t i o n r e q u i r e d o f t h e sacrificers. A s all t h e s e are c o n c e r n e d w i t h t h e right m e t h o d o f worshipping G o d he considers that t h e y are b o u n d u p in t h e c o m m a n d m e n t " T h o u shalt have none other G o d but m e . " T h e s e c o n d B o o k c o v e r s all laws w h i c h c a n b e assigned t o the n e x t three C o m m a n d m e n t s . Under t h e T h i r d c o m e all r e g u l a t i o n s a b o u t o a t h s a n d v o w s ; under the Fourth a very wide assortment o f subjects. Philo has t o s o m e e x t e n t a l r e a d y d e a l t w i t h t h e o t h e r holydays besides the Sabbath, w h e n he enumerated t h e sacrifices offered at e a c h , b u t h e n o w returns t o t h e m , n o t so m u c h as w e m i g h t e x p e c t b e c a u s e t h e S a b b a t h is o n l y t h e c h i e f h o l y d a y , b u t b e c a u s e s e v e n is a s a c r e d n u m b e r a n d t h e feasts are e i t h e r for s e v e n d a y s o r for o n e w h i c h is m y s t i c a l l y identified w i t h seven. O n the same principle the sabbatical year a n d t h e y e a r o f J u b i l e , t h o u g h social r a t h e r t h a n religious o r d i n a n c e s , are h e r e i n c l u d e d . U n d e r t h e Fifth, w h i c h is briefly t r e a t e d , w e h a v e a p a r t from t h e d u t i e s o f p a r e n t s a n d c h i l d r e n t o e a c h o t h e r little m o r e t h a n t h e d u t y o f p a y i n g r e s p e c t t o a g e in general. B o o k I I I carries o n w i t h t h e S i x t h a n d S e v e n t h C o m m a n d m e n t s . I t discusses m a n y enactments w h i c h d e a l w i t h s e x u a l irregularities a n d c r i m e s o f violence. In B o o k I V regulations dealing with various f o r m s o f d i s h o n e s t y c o m e u n d e r t h e E i g h t h C o m m a n d m e n t , a n d m i n o r r e g u l a t i o n s as t o witnesses

GENERAL INTRODUCTION and just j u d g e m e n t under the Ninth. In dealing with the Tenth, Philo, taking ^ t o a p p l y t o desire in g e n e r a l , reads i n t o it t h e d u t y o f c o n t r o l l i n g t h e a p p e t i t e s a n d thus finds an o p p o r t u n i t y f o r discussing t h e P e n t a t e u c h a l f o o d l a w s . A t this p o i n t (iv. 132) h e r e c o g n i z e s t h a t t h e r e are various p r e c e p t s a n d e n a c t m e n t s which cannot p r o p e r l y b e a s s i g n e d t o a n y o f t h e T e n b u t are i m p l i e d b y t h m all, a n d in c o n s e q u e n c e w e h a v e h e r e w h a t s e e m s p r a c t i c a l l y a n e w s c h e m e . T h e laws in t h e s u c c e e d i n g p a r t o f t h e E x p o s i t i o n are classified a c c o r d i n g t o t h e virtues, j u s t i c e , c o u r a g e , h u m a n i t y , e t c . , w h i c h t h e y m a y s e v e r a l l y b e said t o p r o m o t e . The last p a r t o f B o o k I V discusses j u s t i c e in this s e n s e a n d is f o l l o w e d b y a t r e a t i s e o r r a t h e r a s e t o f m i n o r treatises b e a r i n g t h e title De Virtutibus a n d this a g a i n is s u p p l e m e n t e d b y a n o t h e r (De Praemiis), w e l l d e s c r i b e d as an e p i l o g u e , o n r e w a r d s a n d p e n a l t i e s t h e r e laid d o w n , w i t h a n o t h e r p e r h a p s e n t i r e l y s e p a r a t e o n blessings a n d cursings. A s all t h e s e b e l o n g t o t h e n e x t volume I n e e d not say m o r e about t h e m here. It seems to m e that o n the w h o l e Philo reports with fairness a n d a c c u r a c y t h e laws w h i c h h e discusses. T h e y are o n l y a s e l e c t i o n a n d i t is n o t , I t h i n k , p o s s i b l e t o find a n y p r i n c i p l e o n w h i c h t h e s e l e c t i o n is b a s e d . T h e r e is, o f c o u r s e , a g r e a t a m o u n t o f i n t e r p r e t a t i o n a n d justification a n d in this it will b e f o u n d t h a t h e is influenced b y G r e e k a n d R o m a n L a w in t h e s a m e w a y t h a t h e is i n f l u e n c e d b y G r e e k P h i l o s o p h y in t h e Commentary. In the same w a y but not to the same e x t e n t ; for t h o u g h h e was w e l l r e a d in D e m o s t h e n e s
a

In fact if it were not for long established tradition the natural arrangement would be to end B o o k I V here and join the rest of the b o o k with the De Virtutibus.

xi

GENERAL INTRODUCTION a n d v e r y p r o b a b l y h a d a fair k n o w l e d g e o f A t t i c L a w in g e n e r a l , h e was n o t a j u r i s t in t h e s a m e s e n s e t h a t h e was a p h i l o s o p h e r . I n his s t a t e m e n t s o f t h e laws t h e m s e l v e s t h e r e are several c a s e s w h e r e e i t h e r t h e w h o l e l a w o r s o m e d e t a i l in it has n o d i r e c t scriptural w a r r a n t , b u t m a n y , i f n o t m o s t , o f t h e s e are r e a s o n a b l e d e d u c t i o n s f r o m w h a t is t o b e f o u n d in S c r i p t u r e a n d i n d e e d h e says this h i m s e l f o f s o m e o f t h e s e deductions. S o m e t i m e s a scriptural l a w is a p p l i e d t o c o n t e m p o r a r y circumstances, sometimes a non-scrip tural d e t a i l is d e r i v e d f r o m c o n t e m p o r a r y p r a c t i c e o r his o w n o b s e r v a t i o n / s o m e t i m e s p e r h a p s h e has m i s i n t e r p r e t e d his t e x t , a n d s o m e t i m e s his m e m o r y has g o n e a s t r a y / b u t t h e s e last are q u i t e e x c e p t i o n a l . * I n t h e first s e c t i o n o f t h e De Decalogo P h i l o p r o m i s e s t h a t i f a n y a l l e g o r i c a l m e a n i n g should
a 6 0 1 6

e.g. i. 2 3 5 , ii. 128, 2 5 2 , iii. 6 4 , 147 f. i.e. with the phrase " Moses forbade from a f a r " (). See note on iii. 6 3 . ii. 8 2 , iii. 7 2 . e.g. much of what he says of the temple, i. 71 if., 166, ii. 175. iii. 8 6 , 140, 150. ' i. 7 2 , iii. 8 2 , 2 0 5 . Here m a y be mentioned Prof. Goodenough's thesis elab orated in his Jewish Jurisprudence in Egypt. H e believes that " the laws as expounded b y Philo are the law of the Jewish courts in Alexandria " and " that what Philo is doing through out is to rephrase the prescriptions of the Terah, reinterpret them, or even alter them or deny them in a literal sense altogether, so that in the end Jewish law resembles now a law of R o m e , now one of Greece, or again one of the few laws we still have from Alexandria " (pp. 13, 14). H e sustains this view with a wealth of references to, and citations from, a number of modern as well as ancient authorities, with which I a m not really competent to cope. A n d , when I say that he does not seem to m e to prove his point, I do not wish to speak dogmatically. M y main criticisms m a y b e put as follows: First, it does not seem to m e that we k n o w enough either of the limits of jurisdiction allowed to the Jews in Alexandria, or how they administered what they had, to determine
b 6 d 9

xii

GENERAL appear to underlie the fail t o s t a t e it.

INTRODUCTION laws h e discusses h e will not

T h e p r o m i s e is o n l y p a r t i a l l y fulfilled.
a

A s a m a t t e r o f f a c t a l l e g o r y is a l m o s t e n t i r e l y a b s e n t f r o m t h e De Dec. in t h e itself and only appears occasionally Spec. Leg.

b

civil o r s o c i a l laws o f t h e
0

though the clear chosen is feasts almost

m a n y o f t h e s e h a v e b e e n a l l e g o r i z e d at l e n g t h in Commentary. H e r e again I cannot see any p r i n c i p l e o n w h i c h s o m e p a r t i c u l a r laws are for s u c h t r e a t m e n t . dealing with the in Book II universal. sacrifices in B o o k I a n d the

O n the other hand, when he

a l l e g o r y o r r a t h e r s y m b o l i s m is Naturally enough.

F o r b o t h sacrifices a n d

feasts h a v e l i t t l e m e a n i n g f o r h i m e x c e p t t h e spiritual. whether, when Philo departs from the substance of the Terah, he is adjusting it to what was administered or to what he himself thought reasonable. Secondly, that Prof. G o o d enough much exaggerates, if not the " rephrasing and reinterpretation," at any rate the " alterations and denials." S o that after reading and re-reading the book and with full acknowledgement of the useful and illuminating remarks in which it abounds, I adhere to m y view that, with the reserva tions mentioned above, Philo gives a fair and accurate account of the laws which he discusses. See, however, 4 9 . Sp. Leg. i. 8 ff., 327 ff., ii. 2 9 if., iii. 178 if. T w o notable examples are Deut. xxi. 18-21, the stoning of the disobedient son, the allegorical sermon on which occupies a large part of De Ebr. and ib. 15-17, the right of the firstborn son of the discarded wife, which is the text for the long allegory in De Sac. 1 9 f f . , a n d again mDe Sob. 21. These two are treated literally without any hint of allegory in Sp. Leg. ii. 2 3 2 f. and 135 f. respectively. Still more remarkable is Philo's treatment of Deut. xx. 5-7 (exemption of the newly-married etc. from military service). In De Agr. 149 an allegory is suggested on the grounds that the sense of the exemption taken literally is at least doubtful (157). In De Virt. 27 if. it is extolled as a wise measure. A similar inconsistency in dealing with " till the death of the high priest " ( N u m . xxxv. 2 8 ) is pointed out in the note to Sp. Leg. iii. 131 ( A p p . p. 6 3 8 ) .
& c y

xiii

GENERAL INTRODUCTION W h a t is t h e p u r p o s e o f t h e E x p o s i t i o n ? I t h i n k it is b e s t e x p r e s s e d in t h e w o r d s o f De Vita Mosis ii. 4 4 , w h e r e h e says t h a t i f t h e J e w i s h p e o p l e p r o s p e r e d b e t t e r e a c h nation w o u l d a b a n d o n its ancestral c u s t o m s a n d t u r n t o h o n o u r i n g t h e i r laws a l o n e a n d t h a t t h e s e w o u l d d a r k e n t h e l i g h t o f t h e o t h e r s as t h e risen sun d a r k e n s t h e stars. T h a t is t o s a y , b y this e x p o s i t i o n h e wishes t o s h o w t h e w o r l d at l a r g e h o w admir a b l e is t h e P e n t a t e u c h a l c o d e , a n d i f this is s o , t h e natural a n s w e r t o t h e q u e s t i o n for w h o m was t h e E x p o s i t i o n w r i t t e n will b e , p r i m a r i l y at a n y r a t e , for Gentiles. In the introduction to the preceding v o l u m e I n o t e d characteristics in t h e treatises o n A b r a h a m and Joseph which pointed that w a y , and n o t h i n g in this v o l u m e s e e m s t o m e t o i m p l y t h e c o n t r a r y , w h i l e in his insistence o n t h e d u t y o f h o n o u r i n g a n d w e l c o m i n g p r o s e l y t e s a n d o n t h e uni versal p r i e s t h o o d o f t h e J e w i s h r a c e w e m a y s e e p o s i t i v e signs o f a desire t o i n t e r e s t a n d c o n c i l i a t e Gentile readers. I t is t r u e t h a t t h e e p i l o g u e , t h e De Praemiis, s e e m s t o b e a d d r e s s e d m a i n l y t o t h e J e w s , b u t i f w e e x p a n d " p r i m a r i l y for G e n t i l e s " b y t h e a d d i t i o n " a n d also for J e w s t h o u g h n o t o f t h e t y p e w h i c h d e l i g h t e d in t h e t o r t u o u s m e d i t a t i o n s o f t h e C o m m e n t a r y , " it will p r o b a b l y satisfy t h e facts. It is q u i t e in a c c o r d a n c e w i t h P h i l o ' s p e r p e t u a l l y shifting m e n t a l i t y t h a t h e s h o u l d h a v e at o n e m o m e n t t h e first, at a n o t h e r t h e s e c o n d class o f r e a d e r s in v i e w . T h e i m p r e s s i o n w h i c h t h e E x p o s i t i o n l e a v e s is b y no means uniform. W e m a y naturally b e revolted b y the ferocity with which he supports the severer
0

I agree with Goodenough (Harvard Theological Review, A p r . 1933, pp. 110 if.) against Massebieau that such phrases as " Our Nation " (De Dec. 1) have no bearing on the question,

xiv

GENERAL

INTRODUCTION

sentences o f the Pentateuch and sometimes goes b e y o n d it. O n the other hand w e m a y well admire t h e fine liberal spirit s h o w n in t h e e m p h a s i s w h i c h h e lays o n t h e h u m a n e r s i d e o f t h e c o d e a n d in his c o n s t a n t p l e a for k i n d n e s s t o t h e p o o r , t h e h e l p l e s s a n d the stranger. A n d t h e spirituality w i t h w h i c h h e i n t e r p r e t s t h e b a l d n e s s o f t h e L e v i t i c a l ritual, fanciful t h o u g h it b e , d o e s s o m e t h i n g t o i l l u m i n a t e w h a t is t h e least r e a d a b l e a n d t h e least r e a d p a r t o f t h e O l d Testament.
N O T E ON T H E T E X T

W h i l e t h e MS . a u t h o r i t y f o r De Dec. a n d Sp. Leg. iii. is fairly plentiful, s o m e t h i n g has t o b e said a b o u t t h e o t h e r t w o treatises in this v o l u m e . The some w h a t m e a g r e e v i d e n c e for t h e t e x t o f Sp. Leg. i. has r e c e i v e d in r e c e n t y e a r s an i m p o r t a n t a d d i t i o n b y t h e d i s c o v e r y o f a p a l i m p s e s t w h i c h C o h n calls R . The P h i l o t e x t o f this is said t o d a t e p r o b a b l y f r o m t h e 9 t h c e n t u r y . A t a later t i m e t h e r e w e r e w r i t t e n across it s o m e c o m m e n t a r i e s o n A r i s t o t l e , w h i c h sometimes m a k e the original hand hard to read ; so
a

R as we have it contains also De Vita Mosis ii. from 71-end and the whole of De Dec. But as it only came to Cohn's knowledge between the publication in 1902 of his vol. iv (which includes these two treatises), and the publica tion of vol. in 1906, while it is regularly cited in the A p p . Crit. to Sp. Leg. i. and ii., it is not so with the A p p . of the two earlier treatises. In his account of the manuscript in Sitzungsberichte der kon. preuss. A k. der Wissenschaften, 1905, pp. 3 6 ff. he cites some of its readings \nDe Dec. with approval, most of which I have mentioned in m y textual notes, but considers it to be of much less value in that treatise, and still more in De Vit. Mos., than in Sp. Leg. S o m e words, however, suggest that he did not give it the same careful scrutiny in the books which he had already edited as in those which he had still to publish. XV

GENERAL

INTRODUCTION

t h a t " R , u t v i d e t u r " o c c a s i o n a l l y a p p e a r s in C o h n ' s A p p . Crit. H e r e g a r d s it as o f s p e c i a l v a l u e , t h o u g h

u n f o r t u n a t e l y it c o m e s t o an e n d at ii. 9 5

T h e s t a t e o f t h e t e x t in B o o k I I is a m o r e c o m p l i c a t e d m a t t e r , a n d t h o u g h s o m e o f t h e information h e r e g i v e n will b e f o u n d in t h e n o t e s , it m a y b e well t o s u p p l y it m o r e fully h e r e . T h e Editio Princeps o f Philo contained merely the p a r t d e a l i n g w i t h t h e T h i r d C o m m a n d m e n t ( 1 - 3 8 ) . T h e F o u r t h C o m m a n d m e n t d o w n t o 2 1 4 was a d d e d b y H o e s c h e l in 1 6 1 4 . B u t H o e s c h e l h a d MSS . o f P h i l o t o h a n d o n l y for t h e first p a r t o f this, n a m e l y d o w n t o the end o f 123. F r o m this p o i n t h e r e l i e d o n MSS . o f N i c e t a s Serranus, A r c h b i s h o p o f H e r a c l e a , w h i c h in t h e a b s e n c e o f a n y c o d e x o f P h i l o h i m s e l f h e believed to b e the genuine text. These, however, did not include the sections o n the law o f inheritance
b

( 1 2 4 - 1 3 9 ) , n o r t h e c o n c l u s i o n o f t h e F o u r t h C o m

m a n d m e n t ( t h e B a s k e t R i t e ) ( 2 1 5 - 2 2 3 ) , w h i l e t h e Fifth C o m m a n d m e n t s e c t i o n a n d t h e c o n c l u d i n g r e marks were absent altogether. I n t h e parts w h i c h t h e y c o v e r t h e e x c e r p t s s u p p l y a considerably a b r i d g e d version, with a certain
0 d

It should also be noted that 177-193 of Sp. Leg. i. were absent from the MSS. to which M a n g e y had access. T h e result is that in the marginal references in this edition to M a n g e y ' s paging p. 2 4 0 is not followed b y p. 241 till after nine pages of m y text instead of after the normal two. I have no information as to his date. I must apologize for having called him Nicetes in V o l . iii. p . 511 and elsewhere. Nicetas's excerpts are part of a commentary on St. L u k e , this particular set being quoted on ch. xxi. 1 " N o w the feast of unleavened bread drew nigh which is called the Passover." T h e extent of the abridging m a y be easily seen from the marginal references to M a n g e y ' s pages. A rough calcula tion will shew that something like half the full text has been omitted in 140-214.
b c d

xvi

GENERAL

INTRODUCTION

a m o u n t o f variation. H o e s c h e r s t e x t w a s a d o p t e d b y M a n g e y a n d c o n t i n u e d t o b e a c c e p t e d till 1 8 1 8 , when another manuscript (called M ) c a m e t o light, c o n t a i n i n g t h e full t e x t o f t h e w h o l e b o o k . The t o t a l result is t h a t f o r m o r e t h a n h a l f o f t h e b o o k w e h a v e e i t h e r a l o n e o r at t h e b e s t w i t h N i c e t a s ' s abridgement. A few words must b e added on the tiresome subject o f t h e traditional divisions, e s p e c i a l l y in B o o k I . H e r e t h e MS . H e a d i n g s at different p o i n t s t r a n s l a t e d as De Circumcisione, De Monarchia, e t c . , are sensible e n o u g h , i f r e g a r d e d as i n d i c a t i n g t h e m a i n divisions o f t h e b o o k . B u t i f t a k e n as i n t r o d u c i n g s e p a r a t e treatises, as t h e y are in M a n g e y *s e d i t i o n a n d Y o n g e ' s translation, t h e y are m i s l e a d i n g in t h a t t h e y d i s g u i s e t h e fact t h a t t h e w h o l e b o o k is a s y s t e m a t i c dis sertation o n t h e laws w h i c h fall u n d e r t h e t w o first c o m m a n d m e n t s . U n f o r t u n a t e l y t h e y are t o o o f t e n u s e d for r e f e r e n c e in fairly r e c e n t w o r k s t o b e c o m pletely ignored. In B o o k I I the separation o f the Third, Fourth and Fifth C o m m a n d m e n t s is j ustifiable. B u t t h e divisions o f t h e F o u r t h , as t h e y a p p e a r in t h e MSS ., are q u i t e u n n e c e s s a r y . T h e y are d i s r e g a r d e d in C o h n ' s h e a d a b c

According to Cohn a complete edition of the b o o k from the MSS. was first published b y Tischendorf in 1868. Y o n g e , however,translated "the B a s k e t " and "Honouring parents" in 18$5 from what he calls " Schwichest's edition." is called a corrupt manuscript b y Cohn. But j u d g i n g from the emendations recorded its text is far purer than that of De Post, and De Som. ii., where also we have to rely on a single codex. W i t h the exception of the first 11 sections on circumcision which Philo does not claim to c o m e under a particular com mandment.
6 c

xvii

GENERAL

INTRODUCTION
a

ings o f t h e p a g e s a n d partially in his n u m e r a t i o n o f chapters. In B o o k I I I t h e h e a d i n g s a n d divisions n e e d n o t t r o u b l e us, t h o u g h I h a v e i n d i c a t e d t h e m in t h e t e x t u a l n o t e s . T h e y are r e a l l y q u i t e useless, b e i n g i n t r o d u c e d at h a p h a z a r d a n d r a r e l y a p p l y i n g t o m o r e t h a n a f e w sections o f t h e m a t t e r t h e y m i g h t b e e x p e c t e d to cover. Fortunately M a n g e y ignores them in t h e h e a d i n g o f his p a g e s a n d C o h n also, as well as in his n u m e r a t i o n o f c h a p t e r s , t h o u g h b o t h insert t h e m in t h e b o d y o f t h e t e x t . I t surely c a n n o t b e supposed that they, or indeed any o f these headings, are d u e t o P h i l o himself.

See below

COHN'S

N U M E R A T I O N O F C H A F E R S T h e Special Laws I .

The point at which each fresh numeration begins is in dicated in the notes, but to facilitate reference a summary is here appended. COHN De Circurocisione . De Monarchia De Templo and De Sacerdotibus (In Mangey called De Mon archia 11.) De Sacerdotum honoribus . DeVictirais . . . . De Sacrificantibus. . . .-. I.-IX. I.-XV. I. -VI. I.-XV. .-XVI. THIS TRANSLATION I.-II. 111.-XI. XII. -XXVI. XXVII.-XXXII. XXXIII.-XLVU. XLVIIL-LXHI.

N U M E R A T I O N O P C H A P T E R S - -The Special Laws I I . COHN THIS TRANSLATION The Third Commandment I.-IX. I.-IX. (No special heading) De Septenario . X.-XXXIII. i.-xxiv. The Basket Rite XXXIV.-XXXVII. L-IV. (No special heading) De parentibus colendis 1.-XI XXXVIII.-XLVIU.

xviii

LIST OF PHILO'S WORKS

SHOWING THEIR DIVISION INTO IN THIS EDITION
VOLUME

VOLUMES

I. O n the Creation ( D e Opificio M u n d i ) Allegorical Interpretation ( L e g u m Allegoria) I I . O n the Cherubim ( D e Cherubim) O n the Sacrifices of A b e l and Cain ( D e Sacrificiis Abelis et Caini) The Worse attacks the Better ( Q u o d Deterius Potiori insidiari solet) O n the Posterity and Exile of Cain ( D e Posteritate Caini) I I I . O n the Unchangeableness of G o d ( Q u o d Deus immutabilis sit) O n Husbandry ( D e Agricultura) O n Noah's W o r k as a Planter ( D e Plantatione) O n Drunkenness ( D e Ebrietate) O n Sobriety ( D e Sobrietate) I V . O n the Confusion of Tongues ( D e Confusione L i n guarum) O n the Migration of A b r a h a m ( D e Migration Abrahami) W h o is the Heir (Quis Rerum Divinarum Heres) O n the Preliminary Studies ( D e Congressu quaerendae Eruditionis gratia) V . O n Flight and Finding ( D e F u g a et Inventione) O n the Change of N a m e s ( D e Mutatione N o m i n u m ) O n Dreams ( D e Somniis) V I . O n Abraham (De Abrahamo) O n Joseph ( D e Iosepho) Moses ( D e Vita Mosis)

xix

LIST OF PHILO'S
VOLUME

WORKS

V I I . O n the Decalogue ( D e Decalogo) O n the Special Laws Books I - I I I Legibus)

(De

Specialibus

V I I I . O n the Special Laws Book I V ( D e Specialibus Legibus] O n the Virtues ( D e Virtutibus) O n Rewards and Punishments (De Praemiis et Poenis) I X , Every Good M a n is Free (Quod Omnis Probus Liber sit) O n the Contemplative Life ( D e Vita Contemplativa) O n the Eternity of the W o r l d ( D e Aeternitate Mundi) Flaccus (In Flaccum) Hypothetica (Apologia pro Iudaeis) O n Providence ( D e Providentia)
1 1

X . O n the Embassy to Gaius ( D e Legatione ad Gaium)

G E N E R A L I N D E X TO V O L U M E S I - X 8UPFLEMENT

I . Questions and Answers on G e n e s i s et Solutiones in Genesin) I I . Questions and Answers on Exodus Solutiones in Exodum)
1 2

(Quaestiones

(Quaestiones et

G E N E R A L I N D E X T O SUPPLEMENTS I - I I

Only two fragments extant. * Extant only in an Armenian version.

XX

THE

DECALOGUE

(DE D E C A L O G O )

I N T R O D U C T I O N T O DE

DECALOGO

T h e first p a r t o f this t r e a t i s e deals w i t h s o m e q u e s tions raised b y t h e l a w - g i v i n g o n Sinai. First, w h y w a s it g i v e n in t h e d e s e r t ? F o u r reasons are s u g g e s t e d : (a) b e c a u s e o f t h e v a n i t y a n d i d o l a t r y r a m p a n t in cities ( 2 - 9 ) , (b) b e c a u s e s o l i t u d e p r o m o t e s r e p e n t a n c e ( 1 0 - 1 3 ) , (c) b e c a u s e it w a s w e l l t h a t laws n e e d e d for civic life s h o u l d b e g i n b e f o r e t h e era o f t h a t life b e g a n ( 1 4 ) , (d) t h a t t h e d i v i n e o r i g i n o f t h e laws s h o u l d b e a t t e s t e d b y t h e m i r a c u l o u s s u p p l y o f f o o d in t h e barren wilderness ( 1 5 - 1 7 ) . Secondly, observing that the C o m m a n d m e n t s given b y G o d Himself were ten, w e ask w h y t h a t n u m b e r , a n d t h e a n s w e r is g i v e n b y a disquisition o n its p e r f e c t i o n as a n u m b e r ( 1 8 - 3 1 ) . Thirdly, what was the nature o f the voice which announced the c o m m a n d m e n t s ?not G o d ' s , for H e is n o t a m a n , b u t an i n v i s i b l e l a n d o f s p e e c h c r e a t e d for t h e o c c a s i o n ( 3 2 - 3 5 ) . Fourthly, w h y was the singular n u m b e r " t h o u " u s e d ? (a) B e c a u s e j;it e m p h a s i z e s t h e v a l u e o f t h e i n d i v i d u a l soul (36-38), (b) t h e p e r s o n a l a p p e a l b e t t e r s e c u r e s o b e d i e n c e ( 3 9 ) , (c) it is a l e s s o n t o t h e g r e a t n o t t o d e s p i s e t h e humblest (40-44). This part concludes with s o m e w o r d s o n t h e g r a n d e u r o f t h e s c e n e , particularly t h e fire f r o m w h i c h t h e v o i c e i s s u e d ( 4 5 - 4 9 ) . C o m i n g t o t h e C o m m a n d m e n t s t h e m s e l v e s , after n o t i n g t h a t t h e y d i v i d e i n t o t w o sets o f five ( 5 0 - 5 1 ) ,
3

THE DECALOGUE w e pass t o t h e First. P o l y t h e i s m is d e n o u n c e d , particularly as t a k i n g t h e f o r m o f w o r s h i p g i v e n t o the elements or heavenly bodies ( 5 2 - 6 5 ) . W o r s e than this is t h e w o r s h i p o f lifeless i m a g e s f o r b i d d e n b y t h e S e c o n d C o m m a n d m e n t . Its a b s u r d i t y is e x p o s e d ( 6 6 - 7 6 ) a n d w i t h it t h e w o r s e a b s u r d i t y o f E g y p t i a n animal-worship ( 7 7 - 8 1 ) . T h e Third C o m m a n d m e n t is t a k e n as f o r b i d d i n g p r i n c i p a l l y p e r j u r y (82-91), b u t also reckless s w e a r i n g (92-95). T h e F o u r t h t e a c h e s us t o set a p a r t a t i m e f o r p h i l o s o p h y as o p p o s e d t o practical life ( 9 6 - 1 0 1 ) , a n d reasons are g i v e n f o r t h e sanctity o f s e v e n a n d t h e s e v e n t h d a y in p a r t i c u l a r (102-105). T h e Fifth stands o n t h e b o r d e r - l i n e , b e c a u s e p a r e n t h o o d assimilates m a n t o G o d a n d t o d i s h o n o u r p a r e n t s is t o d i s h o n o u r G o d ( 1 0 6 - 1 1 1 ) . C h i l d r e n o w e all t o their p a r e n t s , a n d in t h e d u t y o f repaying kindness they m a y take a lesson from the l o w e r animals ( 1 1 2 - 1 2 0 ) . T h e s e c o n d s e t o f five o p e n s w i t h t h e p r o h i b i t i o n of Adultery (121). A d u l t e r y is d e n o u n c e d as (a) v o l u p t u o u s ( 1 2 2 ) , ( 6 ) i n v o l v i n g t h e sin o f a n o t h e r ( 1 2 3 - 1 2 4 ) , (c) d e s t r u c t i v e o f f a m i l y ties ( 1 2 5 - 1 2 7 ) , (d) c r u e l t o t h e c h i l d r e n ( 1 2 8 - 1 3 1 ) . The second of t h e s e t forbids m u r d e r as b o t h u n n a t u r a l and s a c r i l e g i o u s , since m a n is t h e m o s t s a c r e d o f G o d ' s possessions ( 1 3 2 - 1 3 4 ) . S t e a l i n g is f o r b i d d e n b y t h e third, b e c a u s e t h e f t o n t h e smallest scale m a y develop into wholesale r o b b e r y and usurpation (135-137). T h e f o u r t h f o r b i d s false w i t n e s s , as o p p o s e d in itself t o t r u t h a n d j u s t i c e , a n d also in law-courts causing j u d g e s to give w r o n g verdicts a n d thus b r e a k t h e i r o w n o a t h s ( 1 3 8 - 1 4 1 ) . The last C o m m a n d m e n t a g a i n s t " d e s i r e " g i v e s P h i l o an o p p o r t u n i t y o f d i s c o u r s i n g in S t o i c a l t e r m s o n t h e
4

THE

DECALOGUE

four p a s s i o n s , p l e a s u r e , grief, fear, d e s i r e , o f w h i c h t h e last is t h e d e a d l i e s t ( 1 4 2 - 1 5 3 ) . S e c t i o n s 1 5 4 - 1 7 5 are really a r o u g h s y n o p s i s o f Books II., III., and I V . 1-131, shewing the nature o f t h e p a r t i c u l a r laws w h i c h will b e p l a c e d u n d e r e a c h c o m m a n d m e n t . A n d the concluding sections 1 7 6 - 1 7 8 justify the absence o f any penalties attached to the c o m m a n d m e n t s o n t h e g r o u n d s t h a t G o d w h o is t h e c a u s e o f g o o d l e a v e s t h e p u n i s h m e n t for transgression t o his s u b o r d i n a t e s .

 j | I . , , iv *, , , fj . 2 , ' , , [181] | , 3 , , , , 4 ' . 6 , b

See General Introduction to V o l . V I . pp. ix. f. See General Introduction to this volume, p. xiii. Lit. " O n account of studious knowledge tending to under-

THE

DECALOGUE

I. H a v i n g r e l a t e d i n t h e p r e c e d i n g t r e a t i s e s t h e 1 lives o f t h o s e w h o m M o s e s j u d g e d t o b e m e n o f w i s d o m , w h o are s e t b e f o r e us in t h e S a c r e d B o o k s as f o u n d e r s o f o u r n a t i o n a n d in t h e m s e l v e s u n w r i t t e n l a w s , I shall n o w p r o c e e d in d u e c o u r s e t o g i v e full d e s c r i p t i o n s o f t h e w r i t t e n l a w s . A n d i f s o m e alle gorical interpretation should appear to underlie t h e m , I shall n o t fail t o s t a t e i t . For knowledge l o v e s t o l e a r n a n d a d v a n c e t o full u n d e r s t a n d i n g a n d its w a y is t o s e e k t h e h i d d e n m e a n i n g r a t h e r t h a n the obvious. T o t h e q u e s t i o n w h y h e p r o m u l g a t e d his l a w s in 2 t h e d e p t h s o f t h e d e s e r t i n s t e a d o f in c i t i e s w e m a y a n s w e r i n t h e first p l a c e t h a t m o s t cities are full o f c o u n t l e s s e v i l s , b o t h acts o f i m p i e t y t o w a r d s G o d and wrongdoing b e t w e e n man and man. For every- 3 t h i n g is d e b a s e d , t h e g e n u i n e o v e r p o w e r e d b y t h e s p u r i o u s , t h e t r u e . b y t h e s p e c i o u s , w h i c h is intrinsi c a l l y false b u t c r e a t e s i m p r e s s i o n s w h o s e p l a u s i b i l i t y s e r v e s b u t t o d e l u d e . S o t o o in cities t h e r e arises 4 t h a t m o s t insidious o f f o e s , P r i d e , a d m i r e d a n d w o r s h i p p e d b y s o m e w h o a d d d i g n i t y t o vain ideas b y means o f gold crowns and purple robes and a
a & c d e

standing.'* I cannot think that the text is right. For further discussion and attempts to emend it see A p p . p. 6 0 9 . O r " vanity." O r " opinions."
d e

PHILO

, * , , * . 5 I I . , , , ' , , , , 6 , . ; , * , , , 7 ; ' ' 8 , . , , , 9 . * , 1,

THE

DECALOGUE,

4-9

g r e a t establishment o f servants and cars, o n which t h e s e s o - c a l l e d blissful a n d h a p p y p e o p l e r i d e aloft, drawn sometimes b y mules and horses, sometimes b y m e n , w h o bear the heavy burden on their s h o u l d e r s , y e t suffer in s o u l r a t h e r t h a n in b o d y under the weight o f extravagant arrogance. II. P r i d e is also t h e c r e a t o r o f m a n y o t h e r e v i l s , b o a s t f u l n e s s , h a u g h t i n e s s , i n e q u a l i t y , a n d t h e s e are t h e s o u r c e s o f w a r s , b o t h civil a n d f o r e i g n , suffering n o p l a c e t o r e m a i n in p e a c e w h e t h e r p u b l i c o r p r i v a t e , whether o n sea or o n land. Y e t why d w e l l o n offences b e t w e e n m a n a n d m a n ? P r i d e also brings divine things into utter c o n t e m p t , even though t h e y are s u p p o s e d t o r e c e i v e the highest honours. But what honour can there b e if truth b e not there as w e l l , t r u t h h o n o u r a b l e b o t h in n a m e a n d f u n c t i o n , j u s t as f a l s e h o o d is n a t u r a l l y d i s h o n o u r a b l e ? T h i s c o n t e m p t f o r t h i n g s d i v i n e is m a n i f e s t t o t h o s e o f keener vision. F o r m e n have e m p l o y e d sculpture and painting t o fashion i n n u m e r a b l e forms which t h e y h a v e e n c l o s e d in shrines a n d t e m p l e s a n d after b u i l d i n g altars h a v e a s s i g n e d c e l e s t i a l a n d d i v i n e h o n o u r s t o i d o l s o f s t o n e a n d w o o d a n d s u c h l i k e i m a g e s , all o f t h e m lifeless t h i n g s . S u c h p e r s o n s are h a p p i l y c o m p a r e d in the sacred Scriptures t o the children o f a h a r l o t ; f o r as t h e y in t h e i r i g n o r a n c e o f t h e i r o n e n a t u r a l f a t h e r a s c r i b e t h e i r p a t e r n i t y t o all t h e i r m o t h e r ' s l o v e r s , s o t o o t h r o u g h o u t t h e cities t h o s e w h o d o n o t k n o w the true, the really existent G o d h a v e d e i f i e d h o s t s o f o t h e r s w h o are falsely s o c a l l e d . T h e n as s o m e h o n o u r o n e , s o m e a n o t h e r g o d , d i v e r a
a

See note on Spec. Leg. i. 3 3 2 . S o R : other MSS. .

PHILO

. . 10 , | [182] , . 11 , , 12 . , , , 13 . I I I . , , ' ; 14 ' , , , ' , , , '

1 9
1

MSS.

10

THE DECALOGUE, 9-14 sity o f o p i n i o n as t o w h i c h w a s b e s t w a x e d s t r o n g and e n g e n d e r e d d i s p u t e s i n e v e r y o t h e r m a t t e r also. This was the primary consideration which m a d e him prefer t o legislate a w a y from cities. H e h a d also a s e c o n d o b j e c t in m i n d . H e w h o is a b o u t t o r e c e i v e t h e h o l y l a w s m u s t first c l e a n s e his soul a n d p u r g e a w a y t h e d e e p - s e t stains w h i c h it has c o n tracted through contact with the motley promiscuous h o r d e o f m e n i n c i t i e s . A n d t o this h e c a n n o t a t t a i n e x c e p t b y d w e l l i n g a p a r t , n o r t h a t at o n c e , b u t o n l y l o n g a f t e r w a r d s , a n d n o t till t h e m a r k s w h i c h his o l d transgressions have imprinted o n h i m have gradually g r o w n faint, m e l t e d a w a y a n d d i s a p p e a r e d . I n this w a y t o o g o o d physicians preserve their sick folk : t h e y think it unadvisable t o g i v e t h e m f o o d or drink until t h e y h a v e r e m o v e d the causes o f their maladies. W h i l e t h e s e still r e m a i n , n o u r i s h m e n t is useless, in d e e d h a r m f u l , a n d acts as fuel t o t h e d i s t e m p e r . I I I . N a t u r a l l y t h e r e f o r e h e first l e d t h e m a w a y f r o m t h e h i g h l y m i s c h i e v o u s associations o f cities i n t o t h e d e s e r t , t o c l e a r t h e sins o u t o f t h e i r s o u l s , a n d t h e n b e g a n to set the nourishment before their minds a n d w h a t s h o u l d this n o u r i s h m e n t b e b u t l a w s a n d words o f G o d ? H e h a d a t h i r d r e a s o n as f o l l o w s : j u s t as m e n when setting out on a long voyage do not begin to p r o v i d e sails a n d r u d d e r s a n d tillers w h e n t h e y h a v e e m b a r k e d a n d left t h e h a r b o u r , b u t e q u i p t h e m s e l v e s w i t h e n o u g h o f t h e g e a r n e e d e d for t h e v o y a g e w h i l e t h e y are still s t a y i n g o n s h o r e , s o M o s e s d i d n o t t h i n k it g o o d t h a t t h e y s h o u l d j u s t t a k e t h e i r p o r t i o n s a n d s e t t l e i n c i t i e s a n d t h e n g o in q u e s t o f l a w s t o r e g u l a t e t h e i r c i v i c l i f e , b u t r a t h e r s h o u l d first p r o v i d e t h e m s e l v e s w i t h t h e rules for t h a t life a n d g a i n p r a c t i c e
11

10

11

12

13

14

PHILO

15

16

[183] \ '

, iv . I V . ' , , , , , , , , , et \ , , . , ,

So MSS. and Cohn. But I should prefer with M a n g e y to omit \ I do not know of any case in which includes the lower air, as the text implies, while on the other hand the index gives thirteen examples where heaven, air, water, earth are named as the four parts of the universe. See Spec. Leg. iii. I l l , and cf. ibid. 152. W i t h omitted each of the four makes its contribution, earth being given b y . 12

THE DECALOGUE,

14-17

in all t h a t w o u l d s u r e l y e n a b l e t h e c o m m u n i t i e s t o s t e e r t h e i r c o u r s e in s a f e t y , a n d t h e n s e t t l e d o w n t o f o l l o w f r o m t h e first t h e p r i n c i p l e s o f j u s t i c e l y i n g r e a d y f o r t h e i r u s e , in h a r m o n y a n d f e l l o w s h i p o f spirit a n d r e n d e r i n g t o e v e r y m a n his d u e . I V . S o m e t o o g i v e a f o u r t h r e a s o n w h i c h is n o t o u t 15 of keeping with the truth but agrees very closely w i t h it. A s i t w a s n e c e s s a r y t o e s t a b l i s h a b e l i e f in their minds that the laws w e r e n o t the inventions o f a m a n b u t quite clearly the oracles o f G o d , he led the nation a g r e a t distance a w a y from cities into the d e p t h s o f a d e s e r t , b a r r e n n o t o n l y o f c u l t i v a t e d fruits b u t also o f w a t e r fit f o r d r i n k i n g , in o r d e r t h a t , 16 i f after l a c k i n g t h e n e c e s s a r i e s o f life a n d e x p e c t i n g t o p e r i s h f r o m h u n g e r a n d thirst t h e y s u d d e n l y found abundance o f sustenance self-producedwhen heaven rained the food called manna and the shower o f quails f r o m t h e air t o a d d relish t o t h e i r f o o d w h e n t h e b i t t e r w a t e r g r e w s w e e t a n d fit f o r d r i n k i n g a n d springs g u s h e d o u t o f the s t e e p r o c k t h e y should no l o n g e r w o n d e r w h e t h e r the laws w e r e actually the p r o n o u n c e m e n t s o f G o d , since t h e y had b e e n given
a

t h e c l e a r e s t e v i d e n c e o f t h e t r u t h in t h e s u p p l i e s w h i c h t h e y h a d s o u n e x p e c t e d l y r e c e i v e d in t h e i r d e s t i t u t i o n . F o r H e w h o g a v e a b u n d a n c e o f t h e m e a n s 17 o f life also b e s t o w e d t h e w h e r e w i t h a l o f a g o o d life ; for m e r e life t h e y n e e d e d f o o d a n d d r i n k w h i c h t h e y f o u n d w i t h o u t m a k i n g p r o v i s i o n ; for t h e g o o d life

O r " h a r d , " "flinty." Here, as in Mos. i. 210-211, Philo does not stress the connexion of the word (taken from Deut. viii. 15), with as he does elsewhere. See note on Mos. i. 2 1 0 . T h e events alluded to are found in E x . xv. and xvi. 13

PHILO

18

19

20

21

, . V . ' iv 7 * , , , , , . * iv , * . V I . , , , , , , , , ' , ,
9 9 1

MSS. and so Cohn b y an oversight afterwards cor rected in a note to Treitel's translation. This must be a mistake of the scribe. Philo could not possibly have made it; cf. Spec. Leg. ii. 58, and the more elaborate explanation of the even-odds in De Op. 13.

14

THE D E C A L O G U E , 17-21 they n e e d e d laws and ordinances which w o u l d bring i m p r o v e m e n t t o their souls. V . T h e s e are t h e r e a s o n s s u g g e s t e d t o a n s w e r t h e question under discussion : t h e y are b u t p r o b a b l e surmises ; t h e t r u e r e a s o n s are k n o w t o G o d a l o n e . H a v i n g s a i d w h a t w a s fitting o n this s u b j e c t , I will p r o c e e d t o describe the laws themselves in order, w i t h this n e c e s s a r y s t a t e m e n t b y w a y o f i n t r o d u c t i o n , t h a t s o m e o f t h e m G o d j u d g e d fit t o d e l i v e r in His o w n p e r s o n a l o n e w i t h o u t e m p l o y i n g a n y o t h e r , and s o m e through His prophet M o s e s w h o m H e c h o s e as o f all m e n t h e b e s t s u i t e d t o b e t h e r e v e a l e r of verities. N o w w e find t h a t t h o s e w h i c h H e g a v e in His o w n person and b y His o w n m o u t h alone include b o t h laws and heads summarizing the par ticular l a w s , b u t t h o s e i n w h i c h H e s p o k e t h r o u g h t h e p r o p h e t all b e l o n g t o t h e f o r m e r class. V I . I will deal with b o t h t o the best o f m y ability, taking those w h i c h are r a t h e r o f t h e n a t u r e o f s u m m a r i e s first. H e r e o u r a d m i r a t i o n is a t o n c e a r o u s e d b y t h e i r n u m b e r , w h i c h is n e i t h e r m o r e n o r less t h a n is t h e s u p r e m e l y p e r f e c t / T e n . T e n c o n t a i n s all different k i n d s o f n u m b e r s , e v e n as 2 , o d d as 3 , a n d e v e n - o d d as 6 , a n d all r a t i o s , w h e t h e r o f a n u m b e r t o its m u l t i p l e s o r fractional, w h e n a n u m b e r is e i t h e r i n c r e a s e d o r d i m i n i s h e d b y s o m e p a r t o f itself. S o t o o it c o n t a i n s all t h e a n a l o g i e s o r p r o g r e s s i o n s , t h e a r i t h m e t i c a l w h e r e e a c h t e r m in t h e series is g r e a t e r
1 6 0

18

19

20

21

For the Pythagorean origin of the term ^ as applied to ten see note on De Abr. 2 4 4 . This does not seem to mean more than that all the pro perties and mysteries of numbers must necessarily fall within the decimal system, for " round ten as a turning-point the unlimited series of numbers wheel and retrace their steps," De Op. 4 7 . i.e. improper or proper fractions.
5 c

15

PHILO

, , , 6 , , , , , , 22 . , [184] , | , , , , , 23 ), . , , . 24 V I I . , 25 ' , ' ,

9 9 9

16

THE DECALOGUE, 21-25 t h a n t h e o n e b e l o w a n d less t h a n t h e o n e a b o v e b y t h e s a m e a m o u n t , " as for e x a m p l e 1 2 3 ; t h e g e o m e t r i c a l w h e r e t h e r a t i o o f t h e s e c o n d t o t h e first t e r m is t h e s a m e as t h a t o f t h e t h i r d t o t h e s e c o n d , as w i t h 1 2 4 , a n d this is s e e n w h e t h e r t h e r a t i o is d o u b l e o r t r e b l e o r a n y m u l t i p l e , o r a g a i n fractional as 3 t o 2 , 4 t o 3 , a n d t h e l i k e ; o n c e m o r e t h e har m o n i c in w h i c h t h e m i d d l e t e r m e x c e e d s a n d is e x c e e d e d b y the e x t r e m e s o n either side b y the same f r a c t i o n , as is t h e c a s e w i t h 3 , 4 , 6 . T e n 22 also c o n t a i n s t h e p r o p e r t i e s o b s e r v e d in t r i a n g l e s , q u a d r i l a t e r a l s a n d o t h e r p o l y g o n s , a n d also t h o s e o f t h e c o n c o r d s , t h e f o u r t h , fifth, o c t a v e a n d d o u b l e o c t a v e i n t e r v a l s , w h e r e t h e ratios are r e s p e c t i v e l y 1-J, i.e. 4 : 3 , l j , i.e. 3 : 2 , d o u b l e d , i.e. 2 : 1 , f o u r f o l d , i.e. 8 : 2 . C o n s e q u e n t l y it s e e m s t o m e t h a t t h o s e 23 w h o first g a v e n a m e s t o t h i n g s d i d r e a s o n a b l y , w i s e m e n t h a t t h e y w e r e , in g i v i n g it t h e n a m e o f d e c a d , as b e i n g t h e d e c h a d , o r r e c e i v e r , b e c a u s e it r e c e i v e s a n d has m a d e r o o m f o r e v e r y k i n d o f n u m b e r a n d n u m e r i c a l r a t i o a n d p r o g r e s s i o n s a n d also c o n c o r d s and harmonies. V I I . B u t i n d e e d a p a r t 24 f r o m w h a t has b e e n said, t h e d e c a d m a y r e a s o n a b l y b e a d m i r e d b e c a u s e it e m b r a c e s N a t u r e as s e e n b o t h w i t h a n d w i t h o u t e x t e n s i o n in s p a c e . Nature e x i s t s w i t h o u t e x t e n s i o n n o w h e r e e x c e p t in t h e p o i n t ; w i t h e x t e n s i o n i n t h r e e f o r m s , l i n e , s u r f a c e , solid. F o r s p a c e as l i m i t e d b y t w o p o i n t s is a l i n e , b u t , 2 5 w h e r e t h e r e are t w o d i m e n s i o n s , w e h a v e a s u r f a c e ,
&

Lit. " which exceeds and is exceeded b y the same number." See A p p . p. 6 0 9 . See the more detailed explanation in De Op. 109, where the example given is that 6, 8, 12 are in harmonic progression because 8 exceeds 6 b y J of 6, and is exceeded b y 12 b y J of 12. Here as often the ordinal is used for the cardinal.
b

VOL. VII

17

PHILO

, ' , , * * . 26 , , , , 27 * , , , ' , , 28 * , , , , , , , , , , , , , , , 2g , . V I I I . | , , ;
9

This seems to be the meaning, though both Spot and are used in a different sense from what they have in the earlier part of the sentence, where the 6poL generate b y addition to each 18

THE

DECALOGUE,

25 -29

as t h e l i n e has e x p a n d e d i n t o b r e a d t h ; w h e r e t h e r e are t h r e e , w e h a v e a s o l i d , as l e n g t h a n d b r e a d t h have acquired depth, and here Nature comes to a h a l t , f o r s h e has n o t p r o d u c e d m o r e t h a n t h r e e d i m e n sions. A l l t h e s e h a v e n u m b e r s f o r t h e i r a r c h e t y p e s , 26 1 for t h e n o n - e x t e n d e d p o i n t , 2 for t h e l i n e , 3 for the surface, 4 for the solid, and these o n e , t w o , three, four a d d e d t o g e t h e r m a k e the ten which gives a g l i m p s e o f o t h e r b e a u t i e s also t o t h o s e w h o h a v e e y e s t o s e e . F o r w e m a y s a y t h a t t h e infinite series 27 o f n u m b e r s is m e a s u r e d b y t e n , b e c a u s e its c o n s t i t u e n t t e r m s are t h e f o u r , 1 , 2 , 3 , 4 , a n d t h e s a m e t e r m s p r o d u c e the hundred o u t o f the tens, since 1 0 , 2 0 , 3 0 , 4 0 m a k e a h u n d r e d , a n d similarly t h e t h o u s a n d is p r o d u c e d o u t o f t h e h u n d r e d s a n d t h e t e n t h o u s a n d or m y r i a d out o f the thousands, and these, the unit, t h e t e n , t h e h u n d r e d a n d t h e t h o u s a n d are t h e f o u r starting-points from e a c h o f w h i c h springs a t e n . A n d a g a i n , this s a m e t e n , a p a r t f r o m w h a t has a l r e a d y 28 b e e n s a i d , r e v e a l s o t h e r differences in n u m b e r s ; the o r d e r o f p r i m e numbers divisible b y the unit a l o n e h a v i n g f o r its p a t t e r n t h r e e , five, s e v e n : t h e s q u a r e , t h a t is f o u r , t h e c u b e , e i g h t , t h e p r o d u c t s respectively o f t w o and three equal numbers, and t h e p e r f e c t n u m b e r six e q u a l t o t h e s u m o f its f a c t o r s 3 , 2 a n d 1. V I I I . B u t w h y e n u m e r a t e t h e 29 v i r t u e s o f T e n , w h i c h are infinite in n u m b e r , a n d t h u s treat perfunctorily a task o f supreme greatness which b y i t s e l f is f o u n d t o b e a n all-sufficing s u b j e c t f o r
a b

other. Presumably the is not named as a new startingpoint, because Greek has no special term for ten myriads or beyond. O r perhaps " both the product and s u m , " cf. De Op. 13. But the essence of " perfection " lies in the sum, as exempli fied b y 2 8 , cf. Mos. ii. 8 4 and note.
6

19

PHILO

, ' . 30 iv , , , , , , , , 31 (), , * , , , ' , * , , ' , ' , , , * , , , ' , . 32 I X . , ' , , , , .

1 2

MSS. . Clearly it must correspond with the passive following. But Aristotle in Categ. has and as his examples. S o M a n g e y with most MSS. : Cohn with M . T h o u g h the addition of m a y perhaps rather point to I do not see what it can mean here. 48 regarded as the
2

20

THE

DECALOGUE,

29-32

students o f mathematics ? But while w e m u s t l e a v e u n n o t i c e d t h e r e s t , t h e r e is o n e w h i c h m a y w i t h o u t i m p r o p r i e t y b e m e n t i o n e d as a s a m p l e . T h o s e w h o s t u d y t h e d o c t r i n e s o f p h i l o s o p h y s a y 30 t h a t t h e c a t e g o r i e s in n a t u r e , as t h e y are c a l l e d , are ten only, substance, quality, quantity, relation, activity, passivity, state, position and the indisp e n s a b l e s for all e x i s t e n c e , t i m e a n d p l a c e . T h e r e 31 is n o t h i n g w h i c h d o e s n o t p a r t i c i p a t e in t h e s e c a t e gories. I h a v e s u b s t a n c e , for I h a v e b o r r o w e d w h a t is all-sufficient t o m a k e m e w h a t I a m f r o m e a c h o f t h e e l e m e n t s o u t o f w h i c h this w o r l d w a s f r a m e d , e a r t h , w a t e r , air a n d fire. I h a v e q u a l i t y in s o far as I a m a m a n , a n d q u a n t i t y as b e i n g o f a c e r t a i n s i z e . I b e c o m e r e l a t i v e w h e n a n y o n e is o n m y r i g h t h a n d or m y left, I a m active w h e n I rub or shave anything, or passive w h e n I a m r u b b e d or shaved. I a m in a p a r t i c u l a r s t a t e w h e n I w e a r c l o t h i n g o r a r m s a n d in a p a r t i c u l a r p o s i t i o n w h e n I sit q u i e t l y o r a m l y i n g d o w n , a n d I a m n e c e s s a r i l y b o t h in p l a c e a n d t i m e since n o n e o f the a b o v e conditions can exist without these two. I X . T h e s e p o i n t s h a v e b e e n sufficiently d i s c u s s e d 32 and m a y n o w b e left. W e must p r o c e e d to carry o n the discussion t o e m b r a c e w h a t follows n e x t . The t e n w o r d s o r o r a c l e s , in r e a l i t y l a w s o r s t a t u t e s , were delivered b y the Father o f A l l when the nation, m e n and w o m e n alike, w e r e assembled together. D i d H e d o s o b y H i s o w n u t t e r a n c e in t h e f o r m o f a
a b

O n the categories see A p p . p p . 6 0 9 - 6 1 0 . O r " shear." seems to have been a favourite word for exemplifying the force of the three voices. See note on De Cher. 7 9 .
b

adverb of , often used b y Philo in contrast with (see particularly De Sobr. 3 4 ) , seems quite appropriate here.

21

PHILO

; , , 33 . , , , ' , , , 2^ \ . , , , 35 ' , , , ' . 36 . ' , ,

9 9 1 2 9 9 9 9

MSS. or - or -. Cohn prints , which appears in one M S . , but I cannot discover any authority for this form of the acc.
2

22

THE DECALOGUE,

32-36

voice ? Surely not : m a y no such thought ever enter o u r m i n d s , for G o d is n o t as a m a n n e e d i n g m o u t h a n d t o n g u e a n d w i n d p i p e . I s h o u l d s u p p o s e t h a t 33 G o d w r o u g h t o n this o c c a s i o n a m i r a c l e o f a t r u l y h o l y k i n d b y b i d d i n g an invisible s o u n d t o b e c r e a t e d in t h e air m o r e m a r v e l l o u s t h a n all i n s t r u m e n t s a n d fitted w i t h p e r f e c t h a r m o n i e s , n o t soulless, n o r y e t c o m p o s e d o f b o d y and soul like a living creature, b u t a r a t i o n a l s o u l full o f c l e a r n e s s a n d d i s t i n c t n e s s , w h i c h g i v i n g s h a p e a n d t e n s i o n t o t h e air a n d c h a n g i n g it t o flaming fire, s o u n d e d f o r t h l i k e t h e b r e a t h t h r o u g h a t r u m p e t an a r t i c u l a t e v o i c e so l o u d t h a t it a p p e a r e d t o b e e q u a l l y a u d i b l e t o t h e f a r t h e s t as w e l l as t h e n e a r e s t . F o r it is t h e n a t u r e o f m e n ' s v o i c e s i f 34 c a r r i e d t o a g r e a t d i s t a n c e t o g r o w faint so t h a t p e r sons afar off h a v e b u t an i n d i s t i n c t i m p r e s s i o n w h i c h gradually fades away with each lengthening o f the extension, since the organism which produces t h e m also is s u b j e c t t o d e c a y . B u t t h e n e w m i r a c u l o u s v o i c e 35 w a s s e t i n a c t i o n a n d k e p t in flame b y t h e p o w e r o f G o d w h i c h b r e a t h e d u p o n it a n d s p r e a d it a b r o a d o n e v e r y s i d e a n d m a d e it m o r e i l l u m i n a t i n g in its e n d i n g t h a n in its b e g i n n i n g b y c r e a t i n g in t h e souls o f e a c h a n d all a n o t h e r k i n d o f h e a r i n g far s u p e r i o r t o t h e h e a r i n g o f t h e ears. F o r t h a t is b u t a s l u g g i s h s e n s e , i n a c t i v e u n t i l a r o u s e d b y t h e i m p a c t o f t h e air, b u t the hearing o f the mind possessed b y G o d makes the first a d v a n c e a n d g o e s o u t t o m e e t t h e s p o k e n w o r d s with the keenest rapidity. X . S o m u c h for t h e d i v i n e v o i c e . B u t w e m a y 36 p r o p e r l y ask w h y , w h e n all t h e s e m a n y t h o u s a n d s w e r e
a

O r perhaps " j u s t as musical instruments (and therefore the sounds which they m a k e ) are subject to decay." 23

PHILO

37

38

39

40

iv , ' , " " , " ," " " . , , * , , , , , . ' , . ', , , , * . ,

Gen. xvii. 1 L X X ; E . V . ** I am G o d A l m i g h t y . " I have punctuated and translated this sentence in the only way which seems to me possible, if the text is to stand, i.e. I have placed a c o m m a after 4 instead of (as C o h n ) after , and understand or after ore hk and take as partitive after
b

24

THE DECALOGUE,

36-40

c o l l e c t e d in o n e s p o t , H e t h o u g h t g o o d in p r o c l a i m i n g H i s t e n o r a c l e s t o a d d r e s s e a c h n o t as t o s e v e r a l p e r s o n s b u t as t o o n e , T h o u s h a l t n o t c o m m i t a d u l t e r y , T h o u s h a l t n o t kill, T h o u shalt n o t steal, a n d s o t o o w i t h t h e r e s t . O n e a n s w e r w h i c h m u s t 37 b e g i v e n is t h a t H e w i s h e s t o t e a c h t h e r e a d e r s o f t h e sacred scriptures a m o s t excellent lesson, n a m e l y t h a t e a c h s i n g l e p e r s o n , w h e n h e is l a w - a b i d i n g a n d o b e d i e n t t o G o d , is e q u a l in w o r t h t o a w h o l e n a t i o n , e v e n t h e m o s t p o p u l o u s , o r r a t h e r t o all n a t i o n s , a n d if w e m a y g o still f a r t h e r , e v e n t o t h e w h o l e w o r l d . A n d t h e r e f o r e e l s e w h e r e , w h e n H e praises a c e r t a i n 38 just m a n , H e says, I a m t h y G o d , t h o u g h H e was also t h e G o d o f t h e w o r l d . A n d t h u s w e s e e t h a t all t h e r a n k a n d file w h o are p o s t e d in t h e s a m e line a n d g i v e a l i k e satisfaction t o t h e i r c o m m a n d e r , h a v e an e q u a l share o f a p p r o b a t i o n a n d h o n o u r .
a

A s e c o n d r e a s o n is t h a t a s p e a k e r w h o h a r a n g u e s 39 a m u l t i t u d e in g e n e r a l d o e s n o t n e c e s s a r i l y t a l k t o a n y o n e p e r s o n , w h e r e a s i f h e a d d r e s s e s his c o m m a n d s o r p r o h i b i t i o n s as t h o u g h t o e a c h i n d i v i d u a l s e p a r a t e l y , t h e p r a c t i c a l i n s t r u c t i o n s g i v e n in t h e c o u r s e o f his s p e e c h are at o n c e h e l d t o a p p l y t o t h e w h o l e b o d y in c o m m o n a l s o . I f t h e e x h o r t a t i o n s are r e c e i v e d as a p e r s o n a l m e s s a g e , t h e h e a r e r is m o r e r e a d y t o o b e y , b u t i f c o l l e c t i v e l y w i t h o t h e r s , h e is d e a f t o t h e m , s i n c e h e t a k e s t h e m u l t i t u d e as a c o v e r for d i s o b e d i e n c e .

6

A t h i r d r e a s o n is t h a t H e wills t h a t n o k i n g o r 4 0 despot swollen with arrogance and c o n t e m p t should d e s p i s e an insignificant p r i v a t e p e r s o n b u t s h o u l d s t u d y

= " a m o n g the contents of his speech." But it is ex ceedingly awkward and some corruption is probable. For further discussion see A p p . p. 6 1 0 .

25

PHILO

[187]

, ' | , ' . 41 , , , , , 42 ; , , , 43 . , ' , ' , , , , .

26

THE DECALOGUE,

40-43

in t h e s c h o o l o f t h e d i v i n e laws a n d a b a t e his s u p e r cilious airs, a n d t h r o u g h t h e r e a s o n a b l e n e s s o r r a t h e r t h e a s s u r e d t r u t h o f t h e i r a r g u m e n t s u n l e a r n his selfc o n c e i t . F o r i f t h e U n c r e a t e d , t h e I n c o r r u p t i b l e , t h e 41 E t e r n a l , W h o n e e d s n o t h i n g a n d is t h e m a k e r o f all, the Benefactor and K i n g o f kings and G o d o f gods could not b r o o k to despise even the humblest, but d e i g n e d to b a n q u e t him o n holy oracles and statutes, as t h o u g h h e s h o u l d b e t h e sole g u e s t , as t h o u g h for h i m a l o n e t h e feast w a s p r e p a r e d t o g i v e g o o d c h e e r t o a s o u l i n s t r u c t e d in t h e h o l y s e c r e t s a n d a c c e p t e d for admission t o the greatest mysteries, what right have I, the mortal, t o bear m y s e l f p r o u d n e c k e d , puffed-up and loud-voiced, towards m y fellows, w h o , t h o u g h their fortunes b e unequal, have equal rights o f k i n s h i p b e c a u s e t h e y c a n c l a i m t o b e c h i l d r e n o f t h e o n e c o m m o n m o t h e r o f m a n k i n d , n a t u r e ? S o 42 then, though I b e invested with the sovereignty o f e a r t h a n d s e a , I will m a k e m y s e l f affable a n d e a s y o f access t o the p o o r e s t , t o the m e a n e s t , t o the lonely w h o h a v e n o n e c l o s e at h a n d t o h e l p t h e m , t o o r p h a n s who have lost b o t h parents, to wives o n w h o m w i d o w h o o d has f a l l e n , t o o l d m e n e i t h e r childless f r o m t h e first o r b e r e a v e d b y t h e e a r l y d e a t h o f t h o s e w h o m t h e y b e g o t . F o r as I a m a m a n , I shall n o t d e e m it 4 3 right t o adopt the lofty grandeur o f the p o m p o u s stage, b u t m a k e nature m y h o m e and not overstep h e r l i m i t s . I will i n u r e m y m i n d t o h a v e t h e f e e l i n g s of a human being, not only because the lot both o f the prosperous and the unfortunate m a y change to t h e r e v e r s e w e k n o w n o t w h e n , b u t also b e c a u s e it is r i g h t t h a t e v e n i f g o o d f o r t u n e r e m a i n s s e c u r e l y e s t a b l i s h e d , a m a n s h o u l d n o t f o r g e t w h a t h e is. 27

PHILO

. 44 X I . ' , , , , , , ' , ,
[188]

| . ^ , , , , , , 4 6 . ' , , , . 4 7 , ' " " ^

4 9
6

For this and the next section see E x . xx. 14-19. S o L X X , E x . xix. 18, cf. De Mig. 4 7 , Mos. ii. 2 1 3 .

28

THE DECALOGUE,

43-47

S u c h w a s t h e r e a s o n , as it s e e m s t o m e , w h y h e w i l l e d t o w o r d t h e series o f his o r a c l e s in t h e singular f o r m , a n d d e l i v e r s t h e m as t h o u g h t o o n e a l o n e . X I . I t w a s n a t u r a l t h a t t h e p l a c e s h o u l d b e t h e 44 s c e n e o f all t h a t w a s w o n d e r f u l , c l a p s o f t h u n d e r l o u d e r t h a n t h e ears c o u l d h o l d , flashes o f l i g h t n i n g o f s u r p a s s i n g b r i g h t n e s s , t h e s o u n d o f an invisible trumpet reaching to the greatest distance, the de s c e n t o f a c l o u d w h i c h l i k e a pillar s t o o d w i t h its f o o t p l a n t e d o n t h e e a r t h , w h i l e t h e r e s t o f its b o d y e x t e n d e d t o t h e h e i g h t o f t h e u p p e r air, t h e rush o f h e a v e n - s e n t fire w h i c h s h r o u d e d all a r o u n d in d e n s e s m o k e . F o r w h e n t h e p o w e r o f G o d arrives, n e e d s must b e that no part o f the world should remain i n a c t i v e , b u t all m o v e t o g e t h e r t o d o H i m s e r v i c e . Near b y stood the people. T h e y had k e p t pure from 45 i n t e r c o u r s e w i t h w o m e n a n d a b s t a i n e d f r o m all p l e a s u r e s s a v e t h o s e w h i c h are n e c e s s a r y for t h e s u s t e n a n c e o f life. T h e y had cleansed themselves w i t h a b l u t i o n s a n d lustrations for t h r e e d a y s p a s t , a n d m o r e o v e r h a d w a s h e d t h e i r c l o t h e s . S o in t h e w h i t e s t o f r a i m e n t t h e y s t o o d o n t i p t o e w i t h ears p r i c k e d u p in o b e d i e n c e t o t h e w a r n i n g o f M o s e s t o p r e p a r e t h e m s e l v e s for a c o n g r e g a t i o n w h i c h h e k n e w would b e held from the oracular advice he r e c e i v e d w h e n h e w a s s u m m o n e d u p b y himself. T h e n f r o m 46 the m i d s t o f t h e fire t h a t s t r e a m e d f r o m h e a v e n t h e r e s o u n d e d f o r t h t o t h e i r u t t e r a m a z e m e n t a v o i c e , for the flame b e c a m e a r t i c u l a t e s p e e c h in t h e l a n g u a g e familiar t o t h e a u d i e n c e , a n d s o c l e a r l y a n d d i s t i n c t l y w e r e t h e w o r d s f o r m e d b y it t h a t t h e y s e e m e d t o s e e rather t h a n h e a r t h e m . W h a t I s a y is v o u c h e d for 47 b y t h e l a w in w h i c h it is w r i t t e n , " A l l t h e p e o p l e saw t h e v o i c e , " a p h r a s e f r a u g h t w i t h m u c h m e a n i n g ,
a b

29

PHILO

, . ; 6 , ' , 48 . - 40 . , , ' , , . 50 X I I . * , , , , , , ' ' ' , 51 . , \ [189] - -

30 "

THE DECALOGUE, 47-51 for it is t h e c a s e t h a t t h e v o i c e o f m e n is a u d i b l e , but the voice o f G o d truly visible. W h y so ? Because w h a t e v e r G o d s a y s is n o t w o r d s b u t d e e d s , w h i c h are j u d g e d b y t h e e y e s r a t h e r t h a n t h e ears. A d m i r a b l e 4 8 t o o , a n d w o r t h y o f t h e G o d h e a d , is t h e s a y i n g t h a t t h e v o i c e p r o c e e d e d f r o m t h e fire, for t h e o r a c l e s o f G o d h a v e b e e n r e f i n e d a n d a s s a y e d as g o l d is b y fire. A n d it c o n v e y s t o o , s y m b o l i c a l l y , s o m e s u c h m e a n i n g 4 9 as this : s i n c e it is t h e n a t u r e o f fire b o t h t o g i v e light and to burn, those w h o resolve to b e obedient t o t h e d i v i n e u t t e r a n c e s will l i v e f o r e v e r as in u n c l o u d e d l i g h t w i t h t h e l a w s t h e m s e l v e s as stars i l l u m i n a t i n g t h e i r s o u l s , w h i l e all w h o are r e b e l l i o u s will c o n t i n u e t o b e b u r n t , a y e a n d b u r n t t o ashes, b y t h e i r i n w a r d lusts, w h i c h l i k e a flame will r a v a g e t h e w h o l e life o f t h o s e i n w h o m t h e y d w e l l . X I I . S u c h are t h e p o i n t s w h i c h r e q u i r e d a p r e - 5 0 liminary treatment. W e must n o w turn to the oracles t h e m s e l v e s a n d e x a m i n e all t h e different m a t t e r s w i t h w h i c h t h e y d e a l . W e find t h a t H e d i v i d e d t h e t e n i n t o t w o sets o f five w h i c h H e e n g r a v e d o n t w o t a b l e s , a n d t h e first five o b t a i n e d t h e first p l a c e , w h i l e t h e o t h e r w a s a w a r d e d t h e s e c o n d . B o t h are e x c e l l e n t a n d p r o f i t a b l e for life ; b o t h o p e n o u t b r o a d highroads leading at the e n d to a single goal, roads a l o n g w h i c h a s o u l w h i c h e v e r desires t h e b e s t c a n t r a v e l w i t h o u t s t u m b l i n g . T h e s u p e r i o r s e t o f five 51 treats o f the following matters : the monarchical p r i n c i p l e b y w h i c h t h e w o r l d is g o v e r n e d : i d o l s o f s t o n e a n d w o o d a n d i m a g e s in g e n e r a l m a d e b y h u m a n h a n d s : t h e sin o f t a k i n g t h e n a m e o f G o d in v a i n : t h e r e v e r e n t o b s e r v a n c e o f t h e s a c r e d s e v e n t h d a y as befits its holiness : t h e d u t y o f h o n o u r i n g p a r e n t s , e a c h s e p a r a t e l y a n d b o t h in c o m m o n .
31

PHILO

, , , ' * , , , , . 52 ', , ' , ' * . , . 53 , , ' , , ' , , , , , , 54 , , , , , , " ' " * " *
32

THE DECALOGUE, 51-54 Thus o n e set o f enactments begins with G o d the F a t h e r a n d M a k e r o f all, a n d e n d s w i t h p a r e n t s w h o c o p y His nature b y b e g e t t i n g particular persons. T h e o t h e r s e t o f five c o n t a i n s all t h e p r o h i b i t i o n s , namely adultery, murder, theft, false w i t n e s s , c o v e t o u s n e s s o r lust. W e m u s t e x a m i n e w i t h all c a r e e a c h o f t h e p r o - 52 nouncements, giving perfunctory treatment to none. T h e t r a n s c e n d e n t s o u r c e o f all t h a t e x i s t s is G o d , as p i e t y is t h e s o u r c e o f t h e v i r t u e s , a n d it is v e r y n e c e s s a r y t h a t t h e s e t w o s h o u l d b e first d i s c u s s e d . A g r e a t d e l u s i o n has t a k e n h o l d o f t h e l a r g e r p a r t o f m a n k i n d in r e g a r d t o a f a c t w h i c h p r o p e r l y s h o u l d b e e s t a b l i s h e d b e y o n d all q u e s t i o n in e v e r y m i n d t o t h e e x c l u s i o n of, o r at least a b o v e , all others. F o r s o m e h a v e d e i f i e d t h e four e l e m e n t s , 53 e a r t h , w a t e r , air a n d fire, o t h e r s t h e sun, m o o n , p l a n e t s a n d fixed stars, o t h e r s a g a i n t h e h e a v e n b y itself, o t h e r s t h e w h o l e w o r l d . B u t t h e h i g h e s t a n d the m o s t august, the Begetter, the Ruler o f the great World-city, the Commander-in-Chief o f the invincible h o s t , t h e P i l o t w h o e v e r steers all t h i n g s in s a f e t y , H i m t h e y h a v e h i d d e n f r o m s i g h t b y t h e m i s l e a d i n g titles assigned to the objects o f worship m e n t i o n e d above. Different p e o p l e g i v e t h e m different n a m e s : s o m e 54 call t h e e a r t h o r e o r D e m e t e r o r P l u t o , a n d t h e sea P o s e i d o n , a n d i n v e n t m a r i n e d e i t i e s s u b o r d i n a t e to h i m and great companies o f attendants, male and female. T h e y call air H e r a a n d fire H e p h a e s t u s , t h e sun A p o l l o , t h e m o o n A r t e m i s , t h e m o r n i n g - s t a r
a &

Greek " t h e other planets," the sun and moon being regarded as planets. See A p p . p. 6 1 0 .
&

VOL. VII

33

PHILO

65 , 56 * ,, , ' , . 57 , * , | [190] 0 58 , . , , , , , *
1

59 .

X I I I .

, , ,
1

MSS. or -.

O r " sparkler," twinkler." For these non-mythological names of the planets see Quis Rerum 224*. 34

T H E D E C A L O G U E , 55-59 A p h r o d i t e a n d t h e g l i t t e r e r H e r m e s , a n d e a c h o f t h e 55 o t h e r stars h a v e n a m e s h a n d e d d o w n b y t h e m y t h m a k e r s , w h o h a v e p u t t o g e t h e r fables skilfully c o n trived t o d e c e i v e the hearers and thus w o n a reputa t i o n f o r a c c o m p l i s h m e n t in n a m e - g i v i n g . S o t o o in 56 accordance with the theory b y which they divided the h e a v e n into t w o hemispheres, o n e a b o v e the e a r t h a n d o n e b e l o w it, t h e y c a l l e d t h e m t h e D i o s c u r i a n d i n v e n t e d a further m i r a c u l o u s s t o r y o f t h e i r living o n a l t e r n a t e d a y s . F o r i n d e e d as h e a v e n is 57 always revolving ceaselessly and continuously round a n d r o u n d , e a c h h e m i s p h e r e m u s t n e c e s s a r i l y al t e r n a t e l y c h a n g e its p o s i t i o n d a y b y d a y a n d b e c o m e u p p e r o r l o w e r as it a p p e a r s , t h o u g h in r e a l i t y t h e r e is n o u p p e r o r l o w e r in a s p h e r i c a l figure, a n d it is m e r e l y i n r e l a t i o n t o o u r o w n p o s i t i o n t h a t w e are a c c u s t o m e d t o s p e a k o f w h a t is a b o v e o u r h e a d s as u p p e r a n d t h e o p p o s i t e t o this as l o w e r . N o w t o o n e w h o is d e t e r m i n e d t o f o l l o w a g e n u i n e 58 p h i l o s o p h y a n d m a k e a p u r e a n d g u i l e l e s s p i e t y his o w n , M o s e s g i v e s this t r u l y a d m i r a b l e a n d r e l i g i o u s c o m m a n d that he should not suppose any o f the parts o f t h e u n i v e r s e t o b e t h e o m n i p o t e n t G o d . F o r t h e w o r l d has b e c o m e w h a t it is, a n d its b e c o m i n g is t h e b e g i n n i n g o f its d e s t r u c t i o n , e v e n t h o u g h b y t h e p r o v i d e n c e o f G o d it b e m a d e i m m o r t a l , a n d t h e r e w a s a t i m e w h e n it w a s n o t . B u t t o s p e a k o f G o d as " n o t b e i n g " at s o m e f o r m e r t i m e , o r h a v i n g " b e c o m e " at s o m e particular t i m e and n o t existing for all e t e r n i t y is p r o f a n i t y . X I I I . B u t 59 t h e r e are s o m e w h o s e v i e w s are a f f e c t e d w i t h s u c h folly t h a t t h e y n o t o n l y r e g a r d t h e said o b j e c t s as g o d s b u t e a c h o f t h e m s e v e r a l l y as t h e g r e a t e s t a n d
6
b

Od. xi. 3 0 3 .

See A p p . p. 6 1 0 .

35

PHILO

it

it

> \
,

>
< :

0 /

S '

60

61

62

[191] 63

^ , , , * , , , ' , , , , [] , , ' . ' , , ' ' , / , | . So, I think, rather than as M a n g e y " utique solius " or Treitel *' ausschliesslich," which would rather be .

36

THE DECALOGUE,

59-63

p r i m a l G o d . I n c a p a c i t y for i n s t r u c t i o n o r indifference to learning prevents t h e m from k n o w i n g the truly E x i s t e n t b e c a u s e t h e y s u p p o s e t h a t t h e r e is n o in visible a n d c o n c e p t u a l c a u s e o u t s i d e w h a t t h e senses p e r c e i v e , t h o u g h t h e c l e a r e s t p o s s i b l e p r o o f lies r e a d y at t h e i r h a n d . F o r w h i l e it is w i t h t h e s o u l t h a t t h e y 6 0 l i v e a n d p l a n a n d c a r r y o u t all t h e affairs o f h u m a n life, t h e y c a n n e v e r s e e t h e soul w i t h t h e e y e s o f t h e b o d y , though every feeling o f ambition might well h a v e b e e n a r o u s e d in t h e h o p e o f s e e i n g t h a t m o s t a u g u s t o f all s a c r e d o b j e c t s , t h e n a t u r a l s t e p p i n g stone to the conception o f the Uncreated and Eternal, t h e i n v i s i b l e C h a r i o t e e r w h o g u i d e s in s a f e t y t h e whole universe. S o j u s t as a n y o n e w h o r e n d e r e d 61 t o t h e s u b o r d i n a t e satraps t h e h o n o u r s d u e t o t h e Great K i n g would have seemed to reach the height not only o f unwisdom b u t o f foolhardiness, b y b e s t o w i n g o n servants w h a t b e l o n g e d t o t h e i r m a s t e r , in t h e s a m e w a y a n y o n e w h o p a y s t h e s a m e t r i b u t e t o t h e c r e a t u r e s as t o t h e i r M a k e r m a y b e a s s u r e d t h a t h e is t h e m o s t senseless a n d u n j u s t o f m e n in t h a t h e g i v e s e q u a l m e a s u r e t o t h o s e w h o are not equal, though he does not thereby honour the m e a n e r m a n y b u t deposes the o n e superior. A n d t h e r e are s o m e w h o in a further 62 e x c e s s o f i m p i e t y d o n o t e v e n g i v e this e q u a l p a y m e n t , b u t b e s t o w o n t h o s e o t h e r s all t h a t c a n t e n d t o h o n o u r , w h i l e t o H i m t h e y refuse e v e n t h e c o m m o n e s t o f all t r i b u t e s , t h a t o f r e m e m b e r i n g Him. W h o m duty bids t h e m r e m e m b e r , if nothing m o r e , H i m t h e y forget, a forgetfulness deliberately practised t o their lasting misery. S o m e again, seized 63 with a l o u d - m o u t h e d frenzy, publish abroad samples of their deep-seated i m p i e t y and a t t e m p t to blasa

37

PHILO

, , , ,' , . 64 X I V . , ' , , , * , ' 65 , , ' ' . 66 ' , ; ,

Mangey strangely says that the brothers are the angels. But clearly they are the heavenly bodies, which are " souls divine and without blemish throughout" (De Gig. 8, where 38

THE DECALOGUE,

63-66

p h e m e the G o d h e a d , and when they whet the edge o f t h e i r e v i l - s p e a k i n g t o n g u e t h e y d o s o in t h e wish t o g r i e v e t h e p i o u s w h o f e e l at o n c e t h e i n r o a d o f a sorrow indescribable and inconsolable, which passing t h r o u g h t h e ears w a s t e s as w i t h fire t h e w h o l e s o u l . F o r this is t h e b a t t e r y o f t h e u n h o l y , a n d is in itself enough to curb the mouths o f the devout who hold t h a t s i l e n c e is b e s t for t h e t i m e b e i n g t o a v o i d g i v i n g p r o v o c a t i o n . X I V . L e t us t h e n r e j e c t all s u c h i m - 6 4 p o s t u r e a n d refrain f r o m w o r s h i p p i n g t h o s e w h o b y n a t u r e are o u r b r o t h e r s / e v e n t h o u g h t h e y h a v e b e e n g i v e n a substance purer and m o r e immortal than ours, for c r e a t e d t h i n g s , i n s o far as t h e y are c r e a t e d , are b r o t h e r s , s i n c e t h e y h a v e all o n e F a t h e r , t h e M a k e r of the universe. L e t us i n s t e a d in m i n d a n d s p e e c h and e v e r y faculty gird ourselves up with vigour and activity to d o the service o f the Uncreated, the E t e r n a l , t h e C a u s e o f all, n o t s u b m i t t i n g n o r a b a s i n g ourselves to d o the pleasure o f the m a n y w h o w o r k the destruction even o f those w h o might b e saved. L e t u s , t h e n , e n g r a v e d e e p in o u r h e a r t s this as t h e 65 first a n d m o s t s a c r e d o f c o m m a n d m e n t s , t o a c k n o w l e d g e a n d h o n o u r o n e G o d W h o is a b o v e all, a n d l e t t h e i d e a t h a t g o d s are m a n y n e v e r e v e n r e a c h t h e ears o f t h e m a n w h o s e rule o f life is t o s e e k for t r u t h in p u r i t y a n d g u i l e l e s s n e s s . B u t w h i l e all w h o g i v e w o r s h i p a n d s e r v i c e t o sun 66 and m o o n and the w h o l e heaven and universe or their c h i e f p a r t s as g o d s m o s t u n d o u b t e d l y err b y m a g n i f y i n g t h e s u b j e c t s a b o v e t h e r u l e r , t h e i r offence is less t h a n that o f the others w h o have given shape to stocks
1 6

see note), though elsewhere, as in De Op. 144, admitted to have bodies. Philo always, I think, distinguishes them from angels. Here begins the Second C o m m a n d m e n t .
b

39

PHILO

, , , [192] ^ ] yap \ , , , * * , , 68 . , ' . 69 , , , " ," , * . 70 , , , , ' '

Cf. Iliad, xvii. 32, and Hesiod, Op. 2 1 8 , quoted as a proverb Plato, Symp. 222 B, 40

8e re

T H E D E C A L O G U E , 66-70 a n d s t o n e s a n d silver a n d g o l d a n d similar materials e a c h a c c o r d i n g t o t h e i r f a n c y a n d t h e n filled t h e h a b i t a b l e w o r l d w i t h i m a g e s a n d w o o d e n figures a n d the other works o f human hands fashioned b y the c r a f t s m a n s h i p o f p a i n t i n g a n d s c u l p t u r e , arts w h i c h h a v e w r o u g h t g r e a t m i s c h i e f in t h e life o f m a n k i n d . F o r t h e s e i d o l a t e r s c u t a w a y t h e m o s t e x c e l l e n t 67 s u p p o r t o f t h e s o u l , t h e rightful c o n c e p t i o n o f t h e E v e r - l i v i n g G o d . L i k e b o a t s w i t h o u t ballast t h e y are for e v e r t o s s e d a n d c a r r i e d a b o u t h i t h e r a n d t h i t h e r , n e v e r a b l e t o c o m e t o h a r b o u r o r t o r e s t s e c u r e l y in the roadstead o f truth, blind to the one thing worthy o f contemplation, which alone demands keen-sighted v i s i o n . T o m y m i n d t h e y l i v e a m o r e m i s e r a b l e life 68 t h a n t h o s e w h o h a v e l o s t t h e s i g h t o f t h e b o d y , for t h o s e h a v e b e e n d i s a b l e d t h r o u g h n o wish o f t h e i r o w n b u t e i t h e r t h r o u g h suffering f r o m s o m e g r i e v o u s disease o f the e y e s or through the malice o f their enemies, but these others have o f deliberate purpose n o t o n l y d i m m e d b u t without scruple cast away en t i r e l y t h e e y e o f t h e s o u l . A n d t h e r e f o r e p i t y for 6 9 their misfortune waits u p o n t h e former, punishment for t h e i r d e p r a v i t y q u i t e j u s t l y o n t h e l a t t e r . I n t h e i r general i g n o r a n c e t h e y have failed to p e r c e i v e e v e n t h a t m o s t o b v i o u s t r u t h w h i c h e v e n " a witless infant k n o w s , " t h a t t h e c r a f t s m a n is s u p e r i o r t o t h e p r o d u c t o f his craft b o t h in t i m e , s i n c e h e is o l d e r t h a n w h a t h e m a k e s a n d in a s e n s e its f a t h e r , a n d in v a l u e , s i n c e t h e efficient e l e m e n t is h e l d in h i g h e r e s t e e m t h a n t h e p a s s i v e effect. A n d while if t h e y 70 w e r e c o n s i s t e n t i n t h e i r sin, t h e y s h o u l d h a v e d e i f i e d the sculptors and painters themselves and given t h e m h o n o u r s o n a m a g n i f i c e n t s c a l e , t h e y l e a v e t h e m in obscurity and b e s t o w n o favour on t h e m , while they
a

41

PHILO

7 . , , , , , , , 72 . , , ' , , , 72 , . X V . | , , 74 . , , , , , , , , ' , ' , '

42

THE

DECALOGUE,

70-74

r e g a r d as g o d s t h e figures a n d p i c t u r e s m a d e b y t h e i r w o r k m a n s h i p . T h e artists h a v e o f t e n g r o w n 7 1 o l d in p o v e r t y a n d d i s e s t e e m , a n d m i s h a p after m i s h a p has a c c o m p a n i e d t h e m t o t h e g r a v e , w h i l e t h e w o r k s o f t h e i r art are g l o r i f i e d b y t h e a d d i t i o n o f p u r p l e a n d g o l d a n d silver a n d t h e o t h e r c o s t l y e m b e l l i s h m e n t s w h i c h w e a l t h s u p p l i e s , a n d are s e r v e d not merely b y ordinary freemen but b y m e n o f high birth and great bodily comeliness. For the birth o f p r i e s t s is m a d e a m a t t e r for t h e m o s t c a r e f u l s c r u t i n y t o s e e w h e t h e r i t is u n e x c e p t i o n a b l e , a n d t h e s e v e r a l parts which unite to form the b o d y whether t h e y make a perfect whole. H o r r i b l e as all 7 2 this is, w e h a v e n o t r e a c h e d t h e true horror. The w o r s t is still t o c o m e . W e h a v e k n o w n s o m e o f t h e i m a g e - m a k e r s offer p r a y e r s a n d sacrifices t o t h e i r o w n creations though they would have d o n e m u c h b e t t e r t o worship each o f their t w o hands, or if t h e y w e r e disinclined for that b e c a u s e t h e y shrank from appearing egotistical, t o p a y their h o m a g e to the h a m m e r s a n d anvils a n d p e n c i l s a n d p i n c e r s a n d t h e other tools b y which their materials w e r e shaped. X V . Surely to persons so d e m e n t e d w e m i g h t well say 7 3 b o l d l y , " G o o d sirs, t h e b e s t o f p r a y e r s a n d t h e g o a l o f h a p p i n e s s is t o b e c o m e l i k e G o d . P r a y y o u t h e r e - 7 4 fore that y o u m a y b e m a d e like y o u r images and thus e n j o y s u p r e m e h a p p i n e s s w i t h e y e s t h a t s e e n o t , ears t h a t h e a r n o t , nostrils w h i c h n e i t h e r b r e a t h e n o r smell, mouths that never taste nor speak, hands that n e i t h e r g i v e n o r t a k e n o r d o a n y t h i n g at all, f e e t t h a t w a l k n o t , w i t h n o a c t i v i t y in a n y p a r t s o f y o u r b o d i e s , b u t k e p t u n d e r w a t c h a n d w a r d in y o u r t e m p l e - p r i s o n d a y a n d n i g h t , e v e r d r i n k i n g in t h e s m o k e o f t h e
a
a

Philo clearly has in mind Ps. cxv. 5 - 8 ; cf. Spec. Leg. ii. 256.

43

PHILO

. ' ' ' ' , 76 . X V I . . ' , , , * 77 . , ' , , , ' , , - , , ' , 78 * . 75 7

1 2

'

MSS. . S o Cohn from the of some authorities. The of the majority agrees well with , though not so well with the plurals which follow.
2

Rather a strange phrase for mankind, but justified b y

44

THE

DECALOGUE,

74-78

v i c t i m s . F o r this is t h e o n e g o o d w h i c h y o u i m a g i n e y o u r i d o l s t o e n j o y / ' A s a m a t t e r o f f a c t I e x p e c t 75 that such advice would b e received with indignation as s a v o u r i n g o f i m p r e c a t i o n s r a t h e r t h a n o f p r a y e r s a n d w o u l d call f o r t h a b u s i v e r e p u d i a t i o n s a n d r e t o r t s , a n d this w o u l d b e t h e s t r o n g e s t p r o o f o f t h e w i d e extent o f impiety shown b y men who acknowledge gods o f such a nature that they would abominate the i d e a o f r e s e m b l i n g t h e m . X V I . L e t n o o n e , t h e n , w h o 76 has a s o u l w o r s h i p a soulless t h i n g , f o r it is u t t e r l y preposterous that the works o f nature should turn aside t o d o service t o w h a t h u m a n hands h a v e wrought. B u t t h e E g y p t i a n s are r i g h t l y charged not only on the count to which every country is l i a b l e , b u t also o n a n o t h e r p e c u l i a r t o t h e m s e l v e s . F o r in addition t o w o o d e n and other i m a g e s , t h e y h a v e a d v a n c e d t o divine honours irrational animals, bulls and rams and g o a t s , and i n v e n t e d for each s o m e f a b u l o u s l e g e n d o f w o n d e r . A n d w i t h t h e s e p e r h a p s 77 t h e r e m i g h t b e s o m e r e a s o n , f o r t h e y are t h o r o u g h l y d o m e s t i c a t e d a n d useful for o u r l i v e l i h o o d . T h e o x is a p l o u g h e r a n d o p e n s u p f u r r o w s a t s e e d - t i m e a n d a g a i n is a v e r y c a p a b l e t h r e s h e r w h e n t h e c o r n has to b e p u r g e d ; the ram provides the best possible shelter, n a m e l y , c l o t h i n g , for i f our b o d i e s w e r e n a k e d t h e y w o u l d easily perish, either t h r o u g h h e a t or t h r o u g h i n t e n s e c o l d , i n t h e first c a s e u n d e r t h e scorching o f t h e sun, in the latter t h r o u g h the re f r i g e r a t i o n c a u s e d b y t h e air. B u t a c t u a l l y t h e 78 E g y p t i a n s h a v e g o n e t o a further excess and chosen
6

the antithesis to . Possibly our " brethren," the stars, which would also have to worship the images, if they were worthy of worship, are included. For other references to E g y p t i a n animal worship see A p p . pp. 610-611.
b

45

PHILO

[194]

79

80

81

, , ' | , , () , . , , , , , ; , , * , * , , , , , . , , , * , , , *
46

THE DECALOGUE,

78-81

t h e fiercest a n d m o s t s a v a g e o f w i l d animals, lions a n d c r o c o d i l e s a n d a m o n g r e p t i l e s t h e v e n o m o u s a s p , all o f which t h e y dignify with temples, sacred precincts, sacrifices, a s s e m b l i e s , p r o c e s s i o n s a n d t h e l i k e . F o r after r a n s a c k i n g t h e t w o e l e m e n t s g i v e n b y G o d t o m a n for his u s e , e a r t h a n d w a t e r , t o find t h e i r fiercest occupants, they found on land no creature m o r e s a v a g e t h a n t h e l i o n n o r in w a t e r t h a n t h e c r o c o d i l e a n d t h e s e t h e y r e v e r e n c e a n d h o n o u r . M a n y o t h e r 79 animals t o o t h e y h a v e d e i f i e d , d o g s , c a t s , w o l v e s a n d a m o n g t h e b i r d s , ibises a n d h a w k s ; fishes t o o , either their w h o l e b o d i e s or particular parts. W h a t c o u l d b e m o r e r i d i c u l o u s t h a n all this ? I n d e e d s t r a n g e r s o n t h e i r first arrival in E g y p t 8 0 b e f o r e t h e v a n i t y o f t h e l a n d has g a i n e d a l o d g e m e n t i n t h e i r m i n d s are like t o d i e w i t h l a u g h i n g at it, w h i l e a n y o n e w h o k n o w s t h e flavour o f r i g h t i n s t r u c t i o n , horrified a t this v e n e r a t i o n o f t h i n g s so m u c h t h e r e v e r s e o f v e n e r a b l e , pities t h o s e w h o r e n d e r it a n d r e g a r d s t h e m w i t h g o o d r e a s o n as m o r e m i s e r a b l e t h a n t h e c r e a t u r e s t h e y h o n o u r , as m e n w i t h souls t r a n s f o r m e d i n t o t h e n a t u r e o f t h o s e c r e a t u r e s , s o t h a t as t h e y pass b e f o r e h i m , t h e y s e e m b e a s t s in h u m a n s h a p e . S o 81 t h e n H e g a v e n o p l a c e in H i s s a c r e d c o d e o f laws t o all s u c h s e t t i n g u p o f o t h e r g o d s , a n d c a l l e d u p o n m e n t o h o n o u r H i m t h a t t r u l y is, n o t b e c a u s e H e n e e d e d t h a t h o n o u r s h o u l d b e p a i d t o H i m , for H e t h a t is all-sufficient t o H i m s e l f n e e d s n o t h i n g e l s e , but because H e wished to lead the human race, w a n d e r i n g in p a t h l e s s w i l d s , t o t h e r o a d f r o m w h i c h none can stray, so that following nature t h e y m i g h t win the best o f goals, k n o w l e d g e o f H i m that truly is, W h o is t h e p r i m a l a n d m o s t p e r f e c t g o o d , f r o m 47

PHILO

. 82 X V I I . , . , , 83 , , - 84 . , [195] | ' , . , , 85 . , , , 86 , - . , , -

See note on De Som.

i. 4 4 .

48

T H E D E C A L O G U E , 81-86 W h o m as f r o m a f o u n t a i n is s h o w e r e d t h e w a t e r o f each particular g o o d u p o n the w o r l d and t h e m that dwell therein. X V I I . W e h a v e n o w d i s c u s s e d as fully as p o s s i b l e 82 t h e s e c o n d c o m m a n d m e n t . L e t us p r o c e e d t o e x a m i n e c a r e f u l l y t h e n e x t in o r d e r , n o t t o t a k e G o d ' s n a m e in vain. N o w t h e r e a s o n for t h e p o s i t i o n o f this c o m m a n d m e n t i n t h e list will b e u n d e r s t o o d b y t h o s e w h o h a v e c l e a r - s i g h t e d m i n d s , for t h e n a m e a l w a y s s t a n d s s e c o n d t o t h e t h i n g w h i c h it r e p r e s e n t s as t h e s h a d o w w h i c h follows the b o d y . S o after s p e a k i n g 83 first a b o u t t h e e x i s t e n c e o f t h e E v e r - e x i s t e n t a n d t h e h o n o u r d u e t o H i m as s u c h , H e f o l l o w s it at o n c e in o r d e r l y s e q u e n c e b y g i v i n g a c o m m a n d m e n t o n t h e p r o p e r u s e o f H i s t i t l e , for t h e errors o f m e n in this p a r t o f t h e i r d u t y are m a n i f o l d a n d m u l t i f o r m . T o s w e a r n o t at all is t h e b e s t c o u r s e 8 4 a n d m o s t p r o f i t a b l e t o life, w e l l s u i t e d t o a rational n a t u r e w h i c h has b e e n t a u g h t t o s p e a k t h e t r u t h so w e l l o n e a c h o c c a s i o n t h a t its w o r d s are r e g a r d e d as o a t h s ; t o s w e a r t r u l y is o n l y , as p e o p l e s a y , a " s e c o n d - b e s t v o y a g e , " for t h e m e r e f a c t o f his s w e a r i n g casts s u s p i c i o n o n t h e t r u s t w o r t h i n e s s o f the man. L e t h i m , t h e n , l a g a n d l i n g e r in t h e h o p e 85 that b y repeated postponement he m a y avoid the oath altogether. But, if necessity b e too s t r o n g for h i m , h e m u s t c o n s i d e r in n o c a r e l e s s fashion all t h a t a n o a t h i n v o l v e s , for t h a t is n o small t h i n g , t h o u g h c u s t o m m a k e s l i g h t o f it. F o r an o a t h is an 86 a p p e a l t o G o d as a w i t n e s s o n m a t t e r s in d i s p u t e , a n d t o c a l l H i m as w i t n e s s t o a lie is t h e h e i g h t o f profanity. Be pleased, I b e g y o u , to take a look w i t h t h e a i d o f y o u r r e a s o n i n t o t h e m i n d o f t h e in tending perjurer. Y o u will s e e t h e r e a m i n d n o t at

VOL. VII

49

PHILO

, , 87 . , , , 6 , , , , ' , , * , , ' , , . 88 X V I I I . , , , , , , , ; ' . 89 ' , , ; , , , , 90 . , , , ;

1
1

See A p p . p. 6 1 1 .

For this double function of " Conviction " or the " Inward M o n i t o r " cf. Quod Deus 135 ff. 50

T H E D E C A L O G U E , 86-90 p e a c e b u t full o f u p r o a r a n d c o n f u s i o n , l a b o u r i n g u n d e r a c c u s a t i o n , suffering all m a n n e r o f insult a n d reviling. F o r e v e r y s o u l has for its b i r t h - f e l l o w 8 7 a n d h o u s e - m a t e a m o n i t o r w h o s e w a y is t o a d m i t n o t h i n g t h a t calls for c e n s u r e , w h o s e n a t u r e is e v e r t o h a t e evil a n d l o v e v i r t u e , w h o is its a c c u s e r a n d its j u d g e in o n e . I f h e b e o n c e r o u s e d as a c c u s e r h e c e n s u r e s , a c c u s e s a n d p u t s t h e soul t o s h a m e , a n d a g a i n as j u d g e , h e i n s t r u c t s , a d m o n i s h e s a n d e x h o r t s it t o c h a n g e its w a y s . A n d i f h e has t h e s t r e n g t h t o p e r s u a d e it, h e r e j o i c e s a n d m a k e s p e a c e . But if he cannot, he makes war to the bitter end, never l e a v i n g it a l o n e b y d a y o r n i g h t , b u t p l y i n g it w i t h s t a b s a n d d e a d l y w o u n d s until h e b r e a k s t h e t h r e a d o f its m i s e r a b l e a n d ill-starred life. XVIII. How 8 8 n o w ! I w o u l d s a y t o t h e p e r j u r e r , will y o u d a r e to accost any o f your acquaintance and say, " C o m e , sir, a n d testify for m e t h a t y o u h a v e s e e n a n d h e a r d a n d b e e n in t o u c h t h r o u g h o u t w i t h t h i n g s w h i c h y o u did not see nor hear." M y o w n b e l i e f is t h a t y o u w o u l d n o t , for it w o u l d b e t h e a c t o f a h o p e l e s s l u n a t i c . I f y o u are s o b e r a n d t o all a p p e a r a n c e in y o u r r i g h t 8 9 mind, h o w c o u l d y o u have the face to say to y o u r friend, " F o r t h e s a k e o f o u r c o m r a d e s h i p , w o r k i n i q u i t y , t r a n s g r e s s t h e l a w , j o i n m e in i m p i e t y " ? C l e a r l y i f h e h e a r s s u c h w o r d s , h e will t u r n his b a c k u p o n his s u p p o s e d c o m r a d e s h i p , a n d r e p r o a c h i n g himself that there should ever have b e e n the tie o f friendship b e t w e e n h i m a n d s u c h a p e r s o n , rush a w a y f r o m h i m as f r o m a s a v a g e a n d m a d d e n e d b e a s t . C a n it b e , t h e n , t h a t o n a m a t t e r o n w h i c h y o u w o u l d 9 0 n o t d a r e t o c i t e e v e n a friend y o u d o n o t b l u s h t o call G o d to witness, G o d the Father and Ruler o f the
a

51

PHILO

9 1

, , ' ; | et , , , ' , , , , , , , . 92 X I X . ' , , , * 93 , ^/ceVai , , , , , , , ,

9 1 9

So Cohn b y a later correction for MS. . A p p . p. 6 1 1 . 52

See

T H E D E C A L O G U E , 90-93 world? D o y o u d o so with the k n o w l e d g e that H e s e e s a n d h e a r s all t h i n g s o r in i g n o r a n c e o f this ? I f in i g n o r a n c e , y o u are an a t h e i s t , a n d a t h e i s m is 91 t h e s o u r c e o f all i n i q u i t i e s , a n d in a d d i t i o n t o y o u r atheism y o u cut the ground from under the oath, s i n c e in s w e a r i n g b y G o d y o u a t t r i b u t e a c a r e for h u m a n affairs t o o n e w h o in y o u r v i e w has n o r e g a r d for t h e m . B u t i f y o u are c o n v i n c e d o f H i s p r o v i d e n c e as a c e r t a i n t y , t h e r e is n o further h e i g h t o f i m p i e t y w h i c h r e m a i n s for y o u t o r e a c h w h e n y o u s a y t o G o d , i f n o t w i t h y o u r m o u t h a n d t o n g u e , at a n y rate with your conscience, " Witness to a falsehood for m e , s h a r e m y e v i l - d o i n g a n d m y k n a v e r y . The one h o p e I have o f maintaining m y g o o d name with m e n is t h a t T h o u s h o u l d e s t d i s g u i s e t h e t r u t h . Be w i c k e d for t h e s a k e o f a n o t h e r , t h e s u p e r i o r for t h e s a k e o f t h e i n f e r i o r , t h e D i v i n e , t h e b e s t o f all, f o r a man, and a bad man to b o o t . " X I X . T h e r e are s o m e w h o w i t h o u t e v e n a n y g a i n in 92 p r o s p e c t h a v e an evil h a b i t o f s w e a r i n g i n c e s s a n t l y and thoughtlessly about ordinary matters where there is n o t h i n g at all in d i s p u t e , filling u p t h e g a p s in t h e i r t a l k w i t h o a t h s , f o r g e t t i n g t h a t it w e r e b e t t e r t o submit t o have their words cut short or rather to b e s i l e n c e d a l t o g e t h e r , for f r o m m u c h s w e a r i n g springs false s w e a r i n g a n d i m p i e t y . T h e r e f o r e o n e w h o is 93 a b o u t t o t a k e an o a t h s h o u l d h a v e m a d e a careful a n d m o s t p u n c t i l i o u s e x a m i n a t i o n , first o f t h e m a t t e r in q u e s t i o n , w h e t h e r it is o f sufficient i m p o r t a n c e , w h e t h e r it has a c t u a l l y h a p p e n e d , a n d w h e t h e r h e has a s o u n d a p p r e h e n s i o n o f t h e facts ; s e c o n d l y , o f himself, w h e t h e r his s o u l is p u r e f r o m l a w l e s s n e s s , his b o d y f r o m p o l l u t i o n , his t o n g u e f r o m e v i l - s p e a k i n g , for it w o u l d b e s a c r i l e g e t o e m p l o y t h e m o u t h b y 53

PHILO

, 94 , , ' , , 95 . 8 , ' ' 8 , 8 8 , , , [197] 8 , | , , . 96 X X . 8, 1 . , 8 *\ () 97 . ' , , ' 98 . '

1

Other MSS. , which Cohn prints, though later he declared for , which appears in R . See A p p . p. 6 1 1 .

See A p p . p. 6 1 1 .

54

T H E D E C A L O G U E , 93-98 w h i c h o n e p r o n o u n c e s t h e h o l i e s t o f all n a m e s , to utter any words o f shame. A n d l e t h i m s e e k for a 9 4 s u i t a b l e t i m e a n d p l a c e . F o r I k n o w full w e l l t h a t t h e r e are persons w h o , in profane and impure places w h e r e it w o u l d n o t b e fitting t o m e n t i o n e i t h e r a father or m o t h e r or e v e n any good-living elder out s i d e his f a m i l y , s w e a r at l e n g t h a n d m a k e w h o l e speeches consisting o f a string o f oaths and thus, b y their misuse o f the m a n y forms o f the divine n a m e in p l a c e s w h e r e t h e y o u g h t n o t t o d o s o , s h o w t h e i r i m p i e t y . A n y o n e w h o t r e a t s w h a t I h a v e said w i t h 95 c o n t e m p t m a y r e s t a s s u r e d , first, t h a t h e is p o l l u t e d and unclean, secondly, that the heaviest punishments are w a i t i n g t o fall u p o n h i m . F o r j u s t i c e , w h o s u r v e y s h u m a n affairs, is i n f l e x i b l e a n d i m p l a c a b l e towards such g r a v e m i s d e e d s , and w h e n she thinks w e l l t o refrain f r o m i m m e d i a t e c h a s t i s e m e n t , b e sure that she d o e s b u t p u t o u t her penalties t o loan at h i g h interest, o n l y t o e x a c t t h e m w h e n the time c o m e s t o t h e c o m m o n b e n e f i t o f all. X X , T h e f o u r t h c o m m a n d m e n t d e a l s w i t h t h e 96 s a c r e d s e v e n t h d a y , t h a t it s h o u l d b e o b s e r v e d in a reverent and religious manner. W h i l e s o m e states c e l e b r a t e this d a y as a feast o n c e a m o n t h , r e c k o n i n g it f r o m t h e c o m m e n c e m e n t as s h o w n b y t h e m o o n , t h e J e w i s h n a t i o n n e v e r c e a s e s t o d o s o at c o n t i n u o u s i n t e r v a l s w i t h six d a y s b e t w e e n e a c h . T h e r e is an 97 a c c o u n t r e c o r d e d in the story o f the Creation c o n t a i n i n g a c o g e n t r e a s o n for this : w e are t o l d t h a t t h e w o r l d w a s m a d e in six d a y s a n d t h a t o n t h e s e v e n t h G o d ceased from His works and b e g a n to c o n t e m plate what h a d b e e n so well created, and therefore H e b a d e t h o s e w h o s h o u l d l i v e as c i t i z e n s u n d e r this 98 w o r l d - o r d e r f o l l o w G o d in this as in o t h e r m a t t e r s .
a

55

PHILO

, * , , , ), 99 . ' * ' ^ 100 , ; " " " ' , - , , ." 101 , , , '
9 9 1 9
1

MSS. ev 4 4 .

56

T H E D E C A L O G U E , 98-101 So H e c o m m a n d e d that they should apply themselves t o w o r k for six d a y s b u t r e s t o n t h e s e v e n t h a n d turn t o t h e s t u d y o f w i s d o m , a n d t h a t w h i l e t h e y thus h a d leisure for t h e c o n t e m p l a t i o n o f t h e t r u t h s o f n a t u r e t h e y s h o u l d also c o n s i d e r w h e t h e r a n y offence a g a i n s t p u r i t y h a d b e e n c o m m i t t e d in t h e p r e c e d i n g d a y s , a n d e x a c t f r o m t h e m s e l v e s in t h e c o u n c i l - c h a m b e r o f t h e s o u l , w i t h t h e l a w s as t h e i r fellow-assessors a n d f e l l o w - e x a m i n e r s , a strict a c c o u n t o f w h a t t h e y h a d said o r d o n e in o r d e r t o c o r r e c t w h a t h a d b e e n n e g l e c t e d and to take precaution against repetition o f a n y sin. B u t w h i l e G o d o n c e for all m a d e a final 99 use o f six d a y s for t h e c o m p l e t i o n o f t h e w o r l d a n d h a d n o further n e e d o f t i m e - p e r i o d s , e v e r y m a n b e i n g a p a r t a k e r o f m o r t a l n a t u r e a n d n e e d i n g a vast m u l t i t u d e o f t h i n g s t o s u p p l y t h e n e c e s s a r i e s o f life o u g h t n e v e r t o t h e e n d o f his life t o s l a c k e n in p r o viding what he requires, b u t should rest on the sacred s e v e n t h d a y s . H a v e w e n o t h e r e a m o s t a d m i r a b l e 100 i n j u n c t i o n full o f p o w e r t o u r g e us t o e v e r y v i r t u e a n d p i e t y m o s t o f all ? " A l w a y s f o l l o w G o d , " it s a y s , " find in t h a t s i n g l e s i x - d a y p e r i o d in w h i c h , all-suffi c i e n t for H i s p u r p o s e , H e c r e a t e d t h e w o r l d , a p a t t e r n o f t h e t i m e s e t a p a r t t o t h e e for a c t i v i t y . F i n d , t o o , in t h e s e v e n t h d a y t h e p a t t e r n o f t h y d u t y t o s t u d y w i s d o m , t h a t d a y in w h i c h w e are t o l d t h a t H e sur v e y e d w h a t H e h a d w r o u g h t , a n d so l e a r n t o m e d i t a t e t h y s e l f o n t h e lessons o f n a t u r e a n d all t h a t in t h y o w n life m a k e s f o r h a p p i n e s s . " L e t us n o t t h e n 101 n e g l e c t this g r e a t a r c h e t y p e o f t h e t w o b e s t l i v e s , t h e practical and the contemplative, but with that pattern e v e r b e f o r e o u r e y e s e n g r a v e in o u r h e a r t s t h e c l e a r i m a g e a n d s t a m p o f t h e m b o t h , so m a k i n g m o r t a l n a t u r e , as far as m a y b e , l i k e t h e i m m o r t a l b y s a y i n g
57

PHILO

[198] . \ , . 102 X X I . , , , . , , . , , - , 103 . ' , , , , * 104 ,

i.e. in Leg. All. i. 2-4>: " Moses wished to exhibit things mortal and immortal as having been formed in a way corres ponding to their proper numbers " ( 4 ) . The reason why six is the appropriate number for mortal things, as seven for immortal, is given just before. For the Pythagorean origin of these epithets see note on Mos. ii. 2 1 0 . O r " archetype." For the mystical identity of O n e and Seven cf. De Post. 6 4 , Quod Deus 11, and 159 below. This whole section, like its parallel, De Cher. 22, is based
b c d e

58

THE

DECALOGUE,

101-104

a n d d o i n g w h a t w e o u g h t . B u t in w h a t s e n s e t h e w o r l d is s a i d t o h a v e b e e n c r e a t e d b y G o d in six d a y s w h e n no time-period o f any kind was n e e d e d b y H i m f o r his w o r k has b e e n e x p l a i n e d e l s e w h e r e in o u r allegorical expositions. X X I . A s f o r t h e n u m b e r s e v e n , t h e p r e c e d e n c e 102 a w a r d e d t o i t a m o n g all t h a t e x i s t s is e x p l a i n e d b y the students o f mathematics, w h o have investigated it w i t h t h e u t m o s t c a r e a n d c o n s i d e r a t i o n . I t is t h e virgin a m o n g the n u m b e r s , t h e essentially m o t h e r l e s s , t h e c l o s e s t b o u n d t o t h e initial U n i t , t h e " i d e a " o f t h e p l a n e t s , j u s t as t h e u n i t is o f t h e s p h e r e o f t h e fixed stars, f o r f r o m t h e U n i t a n d S e v e n s p r i n g s t h e i n c o r p o r e a l h e a v e n w h i c h is t h e p a t t e r n o f t h e v i s i b l e . N o w t h e s u b s t a n c e f r o m w h i c h t h e 103 h e a v e n has b e e n f r a m e d is p a r t l y u n d i v i d e d a n d partly divided. T o the undivided belongs the primal, highest and undeviating revolution presided over b y the u n i t ; to the divided another revolution, second ary b o t h in value and order, u n d e r the g o v e r n a n c e o f S e v e n , a n d this b y a sixfold partition has p r o d u c e d t h e s e v e n s o - c a l l e d p l a n e t s , o r w a n d e r e r s / N o t t h a t 104 a n y o f t h e o c c u p a n t s o f h e a v e n w a n d e r , for s h a r i n g as t h e y d o in a b l e s s e d a n d d i v i n e a n d h a p p y n a t u r e , t h e y a r e all i n t r i n s i c a l l y f r e e f r o m a n y s u c h t e n d e n c y . In fact t h e y preserve their uniformity unbroken and
0 & c d

upon Plato, Timaeus 36 C-D, where the heaven is conceived of as consisting of two revolving circles, the exterior, the sphere of the fixed stars, and the interior subdivided into seven con centric circles, one for each planet. " The exterior motion he called the motion of the Same (, cf. Philo's ), the interior the motion of the Other " (so in De Cher.). T h e terms for "undivided" and " h e divided" are and , but Plato has and a little before (35 A). 59

PHILO

105

106

107

[199]

108

, ' , * , , , ' * ' ' ' . X X I I . , , . ' * , \ , . , 7

1
1

So Cohn for MS. .

See A p p . pp. 6 1 1 - 6 1 2 .

60

THE

DECALOGUE,

104-108

r u n t h e i r r o u n d t o a n d fro f o r all e t e r n i t y a d m i t t i n g n o s w e r v i n g o r a l t e r a t i o n . I t is b e c a u s e t h e i r c o u r s e is c o n t r a r y t o t h a t o f t h e u n d i v i d e d a n d o u t e r m o s t sphere that the planets gained their n a m e which was improperly applied to t h e m b y the m o r e thought less p e o p l e , w h o c r e d i t e d w i t h t h e i r o w n w a n d e r i n g s the h e a v e n l y b o d i e s which never leave their posts in the divine c a m p . F o r t h e s e r e a s o n s a n d m a n y 105 o t h e r s b e s i d e S e v e n is h e l d i n h o n o u r . B u t n o t h i n g s o m u c h assures its p r e d o m i n a n c e as t h a t t h r o u g h it is b e s t g i v e n t h e r e v e l a t i o n o f t h e F a t h e r a n d M a k e r o f all, f o r i n it, as in a m i r r o r , t h e m i n d has a v i s i o n o f G o d as a c t i n g a n d c r e a t i n g t h e w o r l d a n d c o n t r o l l i n g all t h a t is. X X I I . A f t e r d e a l i n g w i t h t h e s e v e n t h d a y , H e 106 g i v e s t h e fifth c o m m a n d m e n t o n t h e h o n o u r d u e t o parents. This c o m m a n d m e n t H e placed on the b o r d e r - l i n e b e t w e e n t h e t w o sets o f five ; it is t h e last o f t h e first s e t in w h i c h t h e m o s t s a c r e d i n j u n c t i o n s a r e g i v e n a n d it a d j o i n s t h e s e c o n d s e t w h i c h c o n t a i n s t h e d u t i e s o f m a n t o m a n . T h e r e a s o n I c o n s i d e r is 107 this : w e s e e t h a t p a r e n t s b y t h e i r n a t u r e s t a n d o n the border-line b e t w e e n the mortal and the immortal side o f existence, the mortal because o f their kinship with m e n and other animals t h r o u g h the perishableness o f t h e b o d y ; t h e i m m o r t a l b e c a u s e t h e a c t o f g e n e r a t i o n assimilates t h e m t o G o d , t h e g e n e r a t o r of the All. N o w w e h a v e k n o w n s o m e 108 w h o a s s o c i a t e t h e m s e l v e s w i t h o n e o f t h e t w o sides and are seen t o n e g l e c t t h e other. T h e y have drunk o f t h e u n m i x e d w i n e o f p i o u s aspirations a n d t u r n i n g t h e i r b a c k s u p o n all o t h e r c o n c e r n s d e v o t e d t h e i r
a

Cf. Plato, Laws 821 C-D, where the name of " wanderers " is said to be a blasphemy. 61

PHILO

109 . ol ' , 110 . , , . , , ' , , , . 111 X X I I I . , , , , , ' 112 , , ' ; , ;

9 9 9 9

62

T H E D E C A L O G U E , 109-112
p e r s o n a l life w h o l l y t o t h e s e r v i c e o f G o d . O t h e r s 109 c o n c e i v i n g t h e i d e a t h a t t h e r e is n o g o o d o u t s i d e d o i n g j u s t i c e t o m e n h a v e n o h e a r t for a n y t h i n g b u t c o m p a n i o n s h i p w i t h m e n . I n t h e i r d e s i r e for f e l l o w s h i p t h e y s u p p l y t h e g o o d t h i n g s o f life in e q u a l m e a s u r e t o all for t h e i r u s e , a n d d e e m it t h e i r d u t y t o a l l e v i a t e b y a n y t h i n g in t h e i r p o w e r t h e d r e a d e d hardships. T h e s e m a y b e j u s t l y c a l l e d l o v e r s o f 110 m e n , the former sort lovers o f G o d . B o t h c o m e b u t h a l f w a y i n v i r t u e ; t h e y o n l y h a v e it w h o l e w h o w i n h o n o u r in b o t h d e p a r t m e n t s . B u t all w h o n e i t h e r t a k e t h e i r fit p l a c e in d e a l i n g s w i t h m e n b y s h a r i n g t h e j o y o f o t h e r s at t h e c o m m o n g o o d a n d t h e i r g r i e f at t h e r e v e r s e , n o r c l i n g t o p i e t y a n d h o l i n e s s , w o u l d s e e m t o h a v e b e e n trans f o r m e d i n t o t h e n a t u r e o f w i l d b e a s t s . In s u c h b e s t i a l s a v a g e r y t h e first p l a c e will b e t a k e n b y t h o s e w h o d i s r e g a r d p a r e n t s a n d are t h e r e f o r e t h e f o e s o f b o t h sides o f t h e l a w , t h e g o d w a r d a n d t h e m a n w a r d . XXIII. L e t t h e m n o t t h e n fail t o u n d e r s t a n d t h a t 111 in t h e t w o c o u r t s , t h e o n l y c o u r t s w h i c h n a t u r e h a s , t h e y s t a n d c o n v i c t e d ; in t h e d i v i n e c o u r t , o f i m p i e t y because they do not show due respect to those w h o b r o u g h t t h e m forth from non-existence to existence a n d in this w e r e i m i t a t o r s o f G o d ; in t h e h u m a n c o u r t , of inhumanity. F o r t o w h o m else will t h e y s h o w 112 k i n d n e s s i f t h e y d e s p i s e t h e c l o s e s t o f t h e i r kinsfolk w h o have b e s t o w e d upon them the greatest boons, s o m e o f t h e m far e x c e e d i n g a n y p o s s i b i l i t y o f r e p a y m e n t ? F o r h o w c o u l d t h e b e g o t t e n b e g e t in his t u r n t h o s e w h o s e s e e d h e is, s i n c e n a t u r e has b e s t o w e d o n p a r e n t s i n r e l a t i o n t o t h e i r c h i l d r e n an e s t a t e o f a special kind which cannot b e subject to the law 63

PHILO

113

[200]

114

115

116

, el . * * , , | , , , ' , ' , , . ' , * ' ^ ^ . , ^ ' ^ ^ , ; ' , . ,

1 9
1

MSS.

Clearly an allusion to the Attic law b y which a citizen nominated to perform a " leiturgia " might call upon a person not so nominated whom he considered to be wealthier than himself to exchange properties with him. Here, as often, 64

THE DECALOGUE,
a

112-116

o f *' e x c h a n g e ' ' ? A n d t h e r e f o r e t h e g r e a t e s t i n d i g n a t i o n is j u s t i f i e d i f c h i l d r e n , b e c a u s e t h e y are u n a b l e t o m a k e a c o m p l e t e r e t u r n , refuse t o m a k e e v e n t h e slightest. P r o p e r l y , 1 s h o u l d s a y t o t h e m , 113 " beasts o u g h t t o b e c o m e tame through association with m e n . " I n d e e d I h a v e o f t e n k n o w n lions a n d bears and panthers b e c o m e tame, not only with those w h o f e e d t h e m , in g r a t i t u d e for r e c e i v i n g w h a t t h e y r e q u i r e , b u t also w i t h e v e r y b o d y e l s e , p r e s u m a b l y b e c a u s e o f the likeness t o those w h o give t h e m f o o d . T h a t is w h a t s h o u l d h a p p e n , f o r it is a l w a y s g o o d for t h e i n f e r i o r t o f o l l o w t h e s u p e r i o r in h o p e o f i m p r o v e m e n t . B u t as it is I shall b e f o r c e d to- s a y t h e o p p o s i t e 1 1 4 o f t h i s , " Y o u m e n will d o w e l l t o t a k e s o m e b e a s t s for y o u r m o d e l s . " T h e y h a v e b e e n t r a i n e d t o k n o w h o w t o r e t u r n b e n e f i t for b e n e f i t . W a t c h - d o g s g u a r d a n d d i e for t h e i r m a s t e r s w h e n s o m e d a n g e r s u d d e n l y o v e r t a k e s t h e m . S h e e p - d o g s , t h e y s a y , fight for t h e i r c h a r g e s a n d h o l d t h e i r g r o u n d till t h e y c o n q u e r o r d i e , in o r d e r t o k e e p t h e h e r d s m e n u n s c a t h e d . Is it 115 n o t , t h e n , a v e r y s c a n d a l o f s c a n d a l s t h a t in r e t u r n i n g kindnesses a m a n should b e worsted b y a d o g , the m o s t civilized o f living creatures b y the m o s t auda cious o f brutes ? But, if w e cannot learn f r o m t h e l a n d a n i m a l s , l e t us t u r n for a l e s s o n in r i g h t c o n d u c t t o t h e w i n g e d t r i b e t h a t r a n g e s t h e air. A m o n g t h e s t o r k s t h e o l d b i r d s s t a y in t h e nests 116 w h e n t h e y a r e u n a b l e t o fly, w h i l e t h e i r c h i l d r e n fly, I m i g h t almost say, oyer sea and land, gathering
6 c d

Philo shews his knowledge of Attic law, as he found it in Demosthenes. The sense is " the natural and proper thing is for beasts to learn from m e n ; in this case men have to learn from beasts." i.e. these animals come to associate the human form with kindness. See A p p . p. 6 1 2 .
b c d

VOL. VII

65

PHILO

117 - , , , '' , , ' - po lls . ' , , , , ' ; , , 119 . , , * ; - [201] \ - ' 120 , ' , ,

See A p p . p.

612.

66

THE DECALOGUE,

116-120

f r o m e v e r y q u a r t e r p r o v i s i o n for t h e n e e d s o f their p a r e n t s ; a n d s o w h i l e t h e y in t h e i n a c t i v i t y j u s t i - 117 fied b y t h e i r a g e c o n t i n u e t o e n j o y all a b u n d a n c e o f l u x u r y , t h e y o u n g e r birds m a k i n g l i g h t o f t h e h a r d s h i p s s u s t a i n e d in their q u e s t for f o o d , m o v e d b y piety and the expectation that the same treatment will b e m e t e d t o t h e m b y t h e i r offspring, r e p a y t h e d e b t w h i c h t h e y m a y n o t r e f u s e a d e b t b o t h in c u r r e d a n d d i s c h a r g e d at t h e p r o p e r t i m e n a m e l y t h a t in w h i c h o n e o r o t h e r o f t h e p a r t i e s is u n a b l e t o m a i n t a i n itself, t h e c h i l d r e n in t h e first s t a g e o f t h e i r e x i s t e n c e , t h e p a r e n t s at t h e e n d o f t h e i r l i v e s . A n d t h u s w i t h o u t a n y t e a c h e r b u t their natural instinct t h e y gladly give t o a g e the nurture which fostered their y o u t h . W i t h this e x a m p l e 118 before them m a y not human beings, who take no t h o u g h t for their parents, d e s e r v e d l y hide their faces for s h a m e a n d r e v i l e t h e m s e l v e s for t h e i r n e g l e c t o f those w h o s e welfare should necessarily have b e e n t h e i r s o l e o r t h e i r p r i m a r y c a r e , a n d t h a t n o t so m u c h as g i v e r s as r e p a y e r s o f a d u e ? F o r c h i l d r e n have nothing o f their o w n which does n o t c o m e from their parents, either b e s t o w e d from their o w n re sources or acquired b y means which originate from t h e m . P i e t y a n d r e l i g i o n are t h e q u e e n s a m o n g t h e 119 virtues. D o t h e y dwell within the confines o f such souls as t h e s e ? N o , t h e y h a v e d r i v e n t h e m f r o m t h e realm and sent t h e m into banishment. For parents are t h e s e r v a n t s o f G o d for t h e t a s k o f b e g e t t i n g c h i l d r e n , a n d h e w h o d i s h o n o u r s t h e s e r v a n t dis h o n o u r s also t h e L o r d . S o m e b o l d e r s p i r i t s , g l o r i f y - 120 ing the n a m e o f p a r e n t h o o d , say that a father and a m o t h e r are i n f a c t g o d s r e v e a l e d t o s i g h t w h o c o p y t h e U n c r e a t e d in H i s w o r k as t h e F r a m e r o f life. H e ,
a

67

PHILO
, . ' . 121 X X I V . . . ' , 122 , , 123 . [] , ' , , , , 124 , , , ' , , . 125 , '
1
1

O r , as M a n g e y , read

68

THE DECALOGUE,

120-125

t h e y s a y , is t h e G o d o r M a k e r o f t h e w o r l d , t h e y o f t h o s e o n l y w h o m t h e y h a v e b e g o t t e n , a n d h o w can r e v e r e n c e b e r e n d e r e d t o the invisible G o d b y those w h o s h o w i r r e v e r e n c e t o t h e g o d s w h o are n e a r at hand and seen b y the e y e ? X X I V . W i t h t h e s e w i s e w o r d s o n h o n o u r i n g 121 p a r e n t s H e c l o s e s t h e o n e s e t o f five w h i c h is m o r e c o n c e r n e d with the divine. In committing to writing the s e c o n d set which contains the actions prohibited b y our duty to fellow-men, H e begins with adultery, h o l d i n g this t o b e t h e g r e a t e s t o f c r i m e s . F o r in t h e 122 first p l a c e it has its s o u r c e in t h e l o v e o f p l e a s u r e which enervates the b o d i e s o f those w h o entertain it, r e l a x e s t h e s i n e w s o f t h e soul and w a s t e s a w a y t h e means o f subsistence, c o n s u m i n g like an unquench a b l e fire all t h a t it t o u c h e s a n d l e a v i n g n o t h i n g w h o l e s o m e i n h u m a n life. S e c o n d l y , it p e r s u a d e s t h e 123 adulterer not merely to d o the wrong but to teach another t o share the w r o n g b y setting up a partner s h i p in a s i t u a t i o n w h e r e n o t r u e p a r t n e r s h i p is p o s s i b l e . F o r w h e n t h e f r e n z y has g o t t h e m a s t e r y , t h e appetites cannot possibly gain their end through o n e agent only, b u t there must necessarily b e t w o acting in c o m m o n , o n e t a k i n g t h e p o s i t i o n o f t h e t e a c h e r , t h e o t h e r o f t h e p u p i l , w h o s e a i m is t o p u t o n a firm f o o t i n g t h e v i l e s t o f sins, l i c e n t i o u s n e s s a n d l e w d n e s s . W e c a n n o t e v e n s a y t h a t it is o n l y t h e b o d y o f t h e 4 a d u l t e r e s s w h i c h is c o r r u p t e d , b u t t h e real t r u t h is t h a t h e r s o u l r a t h e r t h a n h e r b o d y is h a b i t u a t e d t o e s t r a n g e m e n t f r o m t h e h u s b a n d , t a u g h t as it is t o f e e l c o m p l e t e a v e r s i o n a n d h a t r e d for h i m . A n d t h e m a t t e r w o u l d b e less t e r r i b l e i f t h e h a t r e d 125 w e r e s h o w n o p e n l y , s i n c e w h a t is c o n s p i c u o u s is m o r e easily g u a r d e d a g a i n s t , b u t in a c t u a l f a c t it easily
1 2

69

PHILO

, ore 126 . y e , , , ' , . 127 , 128 . J02] | < ' , , - , 129 . , , , , ' 130 . ' ,
1

Cohn with some MSS. , but the MS. authority is almost as good for the singular, which seems better suited 70

THE DECALOGUE,

125-130

e l u d e s s u s p i c i o n a n d d e t e c t i o n , s h r o u d e d b y artful k n a v e r y and s o m e t i m e s creating b y d e c e p t i v e wiles t h e o p p o s i t e i m p r e s s i o n o f affection. I n d e e d i t m a k e s 126 h a v o c o f t h r e e families : o f that o f the h u s b a n d w h o suffers f r o m t h e b r e a c h o f faith, s t r i p p e d o f t h e p r o m i s e o f his m a r r i a g e - v o w s a n d his h o p e s o f l e g i t i m a t e offspring, a n d o f t w o o t h e r s , t h o s e o f t h e a d u l t e r e r and the w o m a n , for the infection o f the outrage and dishonour and disgrace o f the deepest kind extends t o t h e f a m i l y o f b o t h . A n d i f t h e i r c o n n e x i o n s i n c l u d e 127 a large n u m b e r o f persons through intermarriages a n d w i d e s p r e a d a s s o c i a t i o n s , t h e w r o n g will t r a v e l all r o u n d a n d affect t h e w h o l e S t a t e . V e r y 128 p a i n f u l , t o o , is t h e u n c e r t a i n s t a t u s o f t h e c h i l d r e n , f o r i f t h e w i f e is n o t c h a s t e t h e r e will b e d o u b t a n d d i s p u t e as t o t h e r e a l p a t e r n i t y o f t h e offspring. T h e n i f t h e f a c t is u n d e t e c t e d , t h e fruit o f t h e a d u l t e r y u s u r p t h e p o s i t i o n o f t h e l e g i t i m a t e a n d f o r m an a l i e n a n d b a s t a r d b r o o d a n d will u l t i m a t e l y s u c c e e d t o the heritage o f their putative father t o which they have no right. A n d t h e a d u l t e r e r h a v i n g in 129 i n s o l e n t t r i u m p h v e n t e d his p a s s i o n s a n d s o w n t h e s e e d o f s h a m e , his l u s t n o w s a t e d , will l e a v e t h e s c e n e a n d g o o n his w a y m o c k i n g a t t h e i g n o r a n c e o f t h e v i c t i m o f his c r i m e , w h o l i k e a b l i n d m a n k n o w i n g nothing o f the covert intrigues o f the past will b e f o r c e d t o c h e r i s h t h e c h i l d r e n o f his d e a d l i e s t f o e as his o w n flesh a n d b l o o d . O n t h e o t h e r h a n d , i f 130 the w r o n g b e c o m e s k n o w n , the poor children w h o h a v e d o n e n o w r o n g will b e m o s t u n f o r t u n a t e , u n a b l e
to the context than the plural, which would presumably have or for its subject. T h e sequel refers to adultery in general rather than the deceptions which usually accom pany it.

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, , 131 . , , , . 132 X X V . . , . 133 . ; / ^ ^ , 134 , , , , ' , , . 135 X X V I . ' . , , ,

Literally " blending of temperaments or characteristics." See note on Mos. ii. 256,

72

T H E D E C A L O G U E , 130-135 to b e classed with either family, either the husband's o r t h e a d u l t e r e r ' s . S u c h b e i n g t h e disasters w r o u g h t 131 b y illicit i n t e r c o u r s e , n a t u r a l l y t h e a b o m i n a b l e a n d G o d - d e t e s t e d sin o f a d u l t e r y w a s p l a c e d first in t h e list o f w r o n g d o i n g . X X V . T h e s e c o n d c o m m a n d m e n t is t o d o n o 132 murder. For nature, w h o created man the most c i v i l i z e d o f animals t o b e g r e g a r i o u s a n d s o c i a b l e , has c a l l e d h i m t o s h e w f e l l o w s h i p a n d a spirit o f partnership b y endowing him with reason, the b o n d which leads to h a r m o n y and reciprocity o f feeling. L e t h i m , t h e n , w h o slays a n o t h e r k n o w full w e l l t h a t h e is s u b v e r t i n g t h e l a w s a n d s t a t u t e s o f n a t u r e s o e x c e l l e n t l y e n a c t e d for t h e w e l l - b e i n g o f all. F u r t h e r , 133 l e t h i m u n d e r s t a n d t h a t h e is g u i l t y o f s a c r i l e g e , t h e r o b b e r y f r o m its s a n c t u a r y o f t h e m o s t s a c r e d o f G o d ' s p o s s e s s i o n s . F o r w h a t v o t i v e offering is m o r e hallowed or m o r e worthy o f reverence than a man ? G o l d a n d silver a n d c o s t l y s t o n e s a n d o t h e r s u b s t a n c e s o f h i g h e s t p r i c e s e r v e as o r n a m e n t s t o b u i l d i n g s w h i c h are as lifeless as t h e o r n a m e n t s t h e m s e l v e s . B u t m a n , t h e b e s t o f l i v i n g c r e a t u r e s , t h r o u g h t h a t 134 h i g h e r p a r t o f his b e i n g , n a m e l y , t h e s o u l , is m o s t n e a r l y a k i n t o h e a v e n , t h e p u r e s t t h i n g in all t h a t e x i s t s , a n d , as m o s t a d m i t , also t o t h e F a t h e r o f t h e w o r l d , p o s s e s s i n g in his m i n d a c l o s e r likeness a n d c o p y than a n y t h i n g else o n earth o f the eternal and blessed Archetype. X X V I . T h e t h i r d c o m m a n d m e n t in t h e s e c o n d 135 five f o r b i d s s t e a l i n g , for h e w h o g a p e s after w h a t b e l o n g s t o o t h e r s is t h e c o m m o n e n e m y o f t h e S t a t e , w i l l i n g t o r o b all, b u t a b l e o n l y t o filch f r o m s o m e , b e c a u s e , w h i l e his c o v e t o u s n e s s e x t e n d s ina

73

PHILO

' [203] | * . Sua 8 ' , , , 137 , , , . 138 X X V I I . & ' , . , , , 139 . , , . 140 , 1 3 6 1 9 9

74

THE DECALOGUE,

135-140

d e f i n i t e l y , his f e e b l e r c a p a c i t y c a n n o t k e e p p a c e w i t h it b u t restricted t o a small c o m p a s s reaches only t o a f e w . S o all t h i e v e s w h o h a v e a c q u i r e d t h e s t r e n g t h 136 r o b w h o l e cities, careless o f punishment because their high distinction seems t o set t h e m above the laws. T h e s e are oligarchically-minded persons, a m bitious for despotism or domination, w h o perpetrate t h e f t s o n a g r e a t s c a l e , d i s g u i s i n g t h e real f a c t o f robbery under the grand-sounding names o f govern m e n t and leadership. L e t a m a n , t h e n , l e a r n f r o m 137 his e a r l i e s t y e a r s t o filch n o t h i n g b y s t e a l t h t h a t b e l o n g s t o another, h o w e v e r small it m a y b e , b e c a u s e c u s t o m i n t h e c o u r s e o f t i m e is s t r o n g e r t h a n nature, a n d little things i f n o t c h e c k e d g r o w and t h r i v e till t h e y a t t a i n t o g r e a t d i m e n s i o n s . X X V I I . H a v i n g d e n o u n c e d t h e f t , h e n e x t p r o - 138 c e e d s t o f o r b i d false w i t n e s s , k n o w i n g t h a t false witnesses are g u i l t y u n d e r m a n y i m p o r t a n t h e a d s , all o f t h e m o f a g r a v e k i n d . I n t h e first p l a c e , t h e y c o r r u p t t r u t h , t h e a u g u s t , t h e t r e a s u r e as s a c r e d as a n y t h i n g t h a t w e p o s s e s s in l i f e , w h i c h l i k e t h e s u n p o u r s l i g h t u p o n facts a n d e v e n t s a n d a l l o w s n o n e o f t h e m t o b e k e p t in t h e s h a d e . S e c o n d l y , a p a r t f r o m 139 t h e f a l s e h o o d , t h e y v e i l t h e facts as i t w e r e in n i g h t a n d p r o f o u n d d a r k n e s s , t a k e p a r t w i t h t h e offenders a n d a g a i n s t t h o s e w h o a r e w r o n g e d , b y affirming that t h e y h a v e sure k n o w l e d g e and t h o r o u g h ap prehension o f things which t h e y have neither seen nor heard. A n d i n d e e d t h e y c o m m i t a 140 third transgression even m o r e heinous than the first two. F o r w h e n t h e r e is a l a c k o f p r o o f s , either verbal or written, disputants have resort to
S o R , other MSS. : Cohn proposes as an alter native </caAAtov>, agreeing with
75
1

PHILO

, , , , 141 . , , , , ' [204] . | . 142 X X V I I I . ' . , , ' -

1
1

Perhaps read, as Cohn later, .

See note d.

i.e. the j u r y m e n .

Perhaps understand the j u r y m e n , but the analogy of 91 points rather to " o a t h s . " It will be seen that Philo extends the meaning of the word from covetousness of what is another's to desire in general, and this enables him to enter on a disquisition on the four passions of the Stoics. Driver notes that the Hebrew
c

76

THE

D E C A L O G U E , 140-142

w i t n e s s e s w h o s e w o r d s are t a k e n b y t h e j u r y m e n as s t a n d a r d s i n d e t e r m i n i n g t h e v e r d i c t s t h e y are a b o u t t o g i v e , s i n c e t h e y a r e o b l i g e d t o fall b a c k o n t h e s e a l o n e i f t h e r e is n o o t h e r m e a n s o f t e s t i n g t h e t r u t h . T h e r e s u l t is t h a t t h o s e a g a i n s t w h o m t h e t e s t i m o n y is g i v e n suffer i n j u s t i c e w h e n t h e y m i g h t h a v e w o n their c a s e , a n d the j u d g e s w h o listen t o the t e s t i m o n y r e c o r d u n j u s t a n d l a w l e s s i n s t e a d o f j u s t a n d lawful votes. In fact, the knavery o f the action amounts to 141 i m p i e t y , f o r i t is t h e r u l e t h a t j u r y m e n m u s t b e p u t o n t h e i r o a t h s a n d i n d e e d o a t h s o f t h e m o s t terrific c h a r a c t e r w h i c h are b r o k e n n o t s o m u c h b y t h e v i c t i m s as b y t h e p e r p e t r a t o r s o f t h e d e c e p t i o n , s i n c e t h e f o r m e r d o n o t err i n t e n t i o n a l l y , w h i l e t h e l a t t e r w i t h full k n o w l e d g e s e t t h e o a t h s at n o u g h t . They d e l i b e r a t e l y sin t h e m s e l v e s a n d p e r s u a d e t h o s e w h o h a v e c o n t r o l o f t h e v o t i n g t o s h a r e t h e i r sin a n d , t h o u g h t h e y k n o w n o t what t h e y d o , punish persons who deserve no chastisement. It was for these r e a s o n s , I b e l i e v e , t h a t H e f o r b a d e false w i t n e s s . X X V I I I . T h e last c o m m a n d m e n t is a g a i n s t c o v e t - 149 ousness or desire which he k n e w to b e a subversive and insidious e n e m y . F o r all t h e p a s s i o n s o f t h e s o u l w h i c h stir a n d s h a k e it o u t o f its p r o p e r n a t u r e a n d d o n o t l e t i t c o n t i n u e in s o u n d h e a l t h are h a r d t o d e a l w i t h , b u t d e s i r e is h a r d e s t o f all. A n d t h e r e f o r e w h i l e e a c h o f t h e o t h e r s s e e m s t o b e i n v o l u n t a r y , an
a 6 c d

word also is general and only gets its b a d sense from the context. F o r some analogies with Stoic phraseology see A p p . p. 6 1 2 . T h e logic of " t h e r e f o r e " is not at all clear; neither, however, is Cohn's later substitute of " because." Perhaps however m a y be taken = " b a n e f u l " or "evil," and Philo is, as so often, insisting on the difference in guilt be tween voluntary and involuntary sins.
d

77

PHILO

, ' . 143 ' ; . 144 ' , , 145 [ ] . , ' , , , ' . 146 7^ , , , , , ' ' . 147 , , ,
1 2

S o Cohn b y a later correction for , in which the prefix seems very inappropriate. O n e MS. gives -. No

78

THE

DECALOGUE,

142-147

e x t r a n e o u s v i s i t a t i o n , an assault f r o m o u t s i d e , d e s i r e a l o n e o r i g i n a t e s w i t h o u r s e l v e s a n d is v o l u n t a r y . W h a t is it t h a t I m e a n ? T h e p r e s e n t a - 143 t i o n t o t h e m i n d o f s o m e t h i n g w h i c h is a c t u a l l y w i t h us a n d c o n s i d e r e d t o b e g o o d , a r o u s e s a n d a w a k e s t h e s o u l w h e n at r e s t a n d l i k e a l i g h t flashing u p o n t h e e y e s raises i t t o a s t a t e o f g r e a t e l a t i o n . T h i s sensa t i o n o f t h e s o u l is c a l l e d p l e a s u r e . A n d 144 w h e n e v i l , t h e o p p o s i t e o f g o o d , f o r c e s its w a y in a n d d e a l s a h o m e t h r u s t t o t h e s o u l , it at o n c e fills it all a g a i n s t its will w i t h d e p r e s s i o n a n d d e j e c t i o n . T h i s s e n s a t i o n is c a l l e d g r i e f , o r p a i n . W h e n 145 t h e evil t h i n g is n o t y e t l o d g e d i n s i d e n o r p r e s s i n g h a r d u p o n us b u t is o n t h e p o i n t o f arriving a n d is m a k i n g its p r e p a r a t i o n , it s e n d s in its v a n t r e p i d a t i o n a n d d i s t r e s s , m e s s e n g e r s o f evil p r e s a g e , t o s o u n d t h e alarm. T h i s s e n s a t i o n is c a l l e d fear. B u t 146 w h e n a p e r s o n c o n c e i v e s an i d e a o f s o m e t h i n g g o o d w h i c h is n o t p r e s e n t a n d is e a g e r t o g e t it, a n d p r o p e l s his s o u l t o t h e g r e a t e s t d i s t a n c e a n d strains it t o t h e g r e a t e s t p o s s i b l e e x t e n t in his a v i d i t y t o t o u c h t h e d e s i r e d o b j e c t , h e is, as it w e r e , s t r e t c h e d u p o n a w h e e l , all a n x i e t y t o g r a s p t h e o b j e c t b u t u n a b l e t o r e a c h s o far a n d in t h e s a m e p l i g h t as p e r s o n s p u r suing with invincible zeal, t h o u g h with inferior s p e e d , others w h o retreat before them. W e 147 also find a similar p h e n o m e n o n in t h e s e n s e s . The e y e s are often e a g e r t o obtain apprehension o f s o m e v e r y far off o b j e c t . T h e y strain t h e m s e l v e s a n d carry o n bravely and i n d e e d b e y o n d their strength, t h e n h i t u p o n a v o i d a n d t h e r e s l i p , failing t o g e t an a c c u r a t e k n o w l e d g e o f t h e o b j e c t in q u e s t i o n ,
such verb is k n o w n to the dictionaries, but it has the analogy of . MSS. eXawet.
2

79

PHILO

. 148 , , 149 6 ' , , * , , , [205] | , 150 . , , , , , , ' , 151 . , ;

1 2 9
1

For text see A p p . p. 6 1 3 .

MSS. .

80

THE

DECALOGUE,

147-151

and furthermore t h e y lose strength and their p o w e r o f s i g h t is d i m m e d b y t h e i n t e n s i t y a n d v i o l e n c e o f their steady gazing. A n d a g a i n w h e n an i n - 148 d i s t i n c t n o i s e is c a r r i e d f r o m a l o n g d i s t a n c e t h e ears a r e r o u s e d a n d p r e s s e d f o r w a r d at h i g h s p e e d a n d a r e e a g e r t o g o n e a r e r i f t h e y c o u l d , in t h e i r l o n g i n g to have the sound m a d e clear to the hearing. T h e 149 noise h o w e v e r , whose i m p a c t evidently continues to b e dull, d o e s n o t s h e w any increase o f clearness w h i c h m i g h t m a k e it k n o w a b l e , a n d s o a still g r e a t e r i n t e n s i t y is g i v e n t o t h e c e a s e l e s s a n d i n d e s c r i b a b l e l o n g i n g for apprehension. F o r d e s i r e entails t h e p u n i s h m e n t o f T a n t a l u s ; as h e m i s s e d e v e r y t h i n g that h e w i s h e d for j u s t w h e n h e was a b o u t to t o u c h i t , s o t h e p e r s o n w h o is m a s t e r e d b y d e s i r e , e v e r t h i r s t i n g f o r w h a t is a b s e n t r e m a i n s unsatisfied, f u m b l i n g a r o u n d his baffled a p p e t i t e . A n d j u s t as 150 d i s e a s e s o f t h e c r e e p i n g t y p e , i f n o t a r r e s t e d in t i m e b y t h e k n i f e o r c a u t e r y , c o u r s e r o u n d all t h a t u n i t e s t o m a k e the b o d y and leave n o part uninjured, so unless p h i l o s o p h i c a l r e a s o n i n g , l i k e a g o o d p h y s i c i a n , c h e c k s t h e s t r e a m o f d e s i r e , all l i f e ' s affairs will b e necessarily distorted from what nature prescribes. F o r t h e r e is n o t h i n g s o s e c r e t e d t h a t i t e s c a p e s f r o m p a s s i o n , w h i c h w h e n o n c e i t finds i t s e l f in s e c u r i t y a n d f r e e d o m s p r e a d s l i k e a flame a n d w o r k s universal destruction. I t m a y p e r h a p s b e foolish 151 t o d i l a t e a t this l e n g t h o n facts s o o b v i o u s , for w h a t m a n or city does n o t k n o w that t h e y provide clear proof o f their truth, not only every day but almost e v e r y h o u r ? C o n s i d e r t h e p a s s i o n w h e t h e r for m o n e y or a w o m a n or g l o r y or anything else that p r o d u c e s
a

F o r the use of De Ab. 20 and Mos. i. 2 8 3 .

VOL. VII

(here intransitive) see note on

G

81

PHILO

152 ; , , 153 / ? ; * , * . 154 X X I X . " . ' , 155 . * , , , , 156 , . , , , , , [206] \

1
2

MSS. . Cohn (in note to Treitel's translation) . But.

82

THE

DECALOGUE,

151-156

p l e a s u r e : are t h e evils w h i c h it c a u s e s small o r c a s u a l ? Is it n o t t h e c a u s e w h y k i n s m e n b e c o m e 152 estranged and c h a n g e their natural goodwill t o d e a d l y hatred, w h y great and populous countries are d e s o l a t e d b y i n t e r n a l f a c t i o n s , a n d l a n d a n d s e a are filled w i t h ever-fresh c a l a m a t i e s w r o u g h t b y b a t t l e s o n s e a a n d c a m p a i g n s o n l a n d ? F o r all t h e 153 wars o f G r e e k s a n d b a r b a r i a n s b e t w e e n t h e m s e l v e s o r a g a i n s t e a c h o t h e r , s o familiar t o t h e t r a g i c s t a g e , are s p r u n g f r o m o n e s o u r c e , d e s i r e , t h e d e s i r e for m o n e y or glory or pleasure. T h e s e it is t h a t b r i n g disaster t o the h u m a n race. X X I X . E n o u g h o n this s u b j e c t , b u t also w e m u s t 154 n o t f o r g e t t h a t t h e T e n C o v e n a n t s are s u m m a r i e s o f t h e s p e c i a l l a w s w h i c h are r e c o r d e d in t h e S a c r e d Books and run through the whole o f the legislation. T h e first s u m m a r i z e s t h e l a w s o n G o d ' s m o n a r c h i c a l 155 rule. T h e s e l a w s d e c l a r e t h a t t h e r e is o n e First Cause o f the W o r l d , one Ruler and K i n g , W h o guides t h e c h a r i o t a n d s t e e r s t h e b a r k o f t h e u n i v e r s e in s a f e t y , a n d has e x p e l l e d f r o m t h e p u r e s t p a r t o f all t h a t e x i s t s , n a m e l y h e a v e n , t h o s e m i s c h i e v o u s forms o f g o v e r n m e n t , oligarchy and mob-rule, which arise a m o n g t h e v i l e s t o f m e n , p r o d u c e d b y d i s order and covetousness. T h e s e c o n d s u m s 156 u p all t h e e n a c t m e n t s m a d e c o n c e r n i n g t h e w o r k s o f m e n ' s hands. It forbids the m a k i n g o f images or w o o d e n b u s t s a n d i d o l s in g e n e r a l p r o d u c e d b y t h e baneful craftsmanship o f painting and sculpture, and also t h e a c c e p t a n c e o f f a b u l o u s l e g e n d s a b o u t t h e marriages and pedigrees o f deities and the number less a n d v e r y g r a v e s c a n d a l s a s s o c i a t e d w i t h b o t h
even if the word exists, which seems doubtful, I see no reason for the change.

83

PHILO

157 . * * . 158 X X X . , 88, ' , 159 , . , , , ' , , , , , ,

1

Cohn suggests on the ground that the stress lies on each man sacrificing himself. O r " the number seven." See A p p . p. 6 1 3 . Six is the most creative of numbers, because its factors 2 and 3 represent the odd (or male) and the even (or female) principle. See De Op. 13. T h e seventh (or seven) which does not include six, seems to mean that in view of the mystical identity of seven and one (see on 102) a feast which occupies one day only m a y be regarded as coming under the law of the seventh day. O r perhaps "supersedes it." T h e verb, derived from the adverb , seems to be used of a thing which gets in front of something else and obscures it (Spec. Leg. iv. 52). S o here the idea m a y be that the unit or monad does not need six to m a k e it equivalent to seven.
h c d

84

THE

DECALOGUE,

157-159

of these. U n d e r t h e t h i r d h e i n c l u d e s 157 d i r e c t i o n s as t o all t h e c a s e s w h e r e s w e a r i n g is f o r b i d d e n a n d as t o t h e t i m e , p l a c e , m a t t e r s , p e r s o n s , state o f soul and b o d y which justify the taking o f a n o a t h , a n d all p r o n o u n c e m e n t s c o n c e r n i n g t h o s e w h o swear truthfully or the reverse. X X X . T h e f o u r t h , w h i c h t r e a t s o f t h e s e v e n t h d a y , 158 m u s t b e r e g a r d e d as n o t h i n g less t h a n a g a t h e r i n g u n d e r o n e h e a d o f t h e feasts a n d t h e purifications o r d a i n e d for e a c h f e a s t , t h e p r o p e r l u s t r a t i o n s a n d t h e a c c e p t a b l e p r a y e r s a n d flawless sacrifices w i t h w h i c h t h e r i t u a l w a s c a r r i e d o u t . B y t h e s e v e n t h I m e a n 159 b o t h the seventh which includes the most creative o f numbers, s i x , and that which does not include i t b u t t a k e s p r e c e d e n c e o f it * a n d r e s e m b l e s t h e u n i t . B o t h t h e s e are e m p l o y e d b y h i m in r e c k o n i n g t h e feast-times. T h e u n i t is t a k e n in t h e c a s e o f the h o l y - m o n t h - d a y which t h e y announce with trumpets, and the fast-day o n which abstinence f r o m f o o d a n d d r i n k is c o m m a n d e d , a n d t h e d a y c a l l e d b y t h e H e b r e w s in t h e i r o w n t o n g u e t h e P a s c h o n w h i c h t h e w h o l e p e o p l e sacrifice, e v e r y m e m b e r o f t h e m , w i t h o u t w a i t i n g for t h e i r p r i e s t s , b e c a u s e t h e l a w has g r a n t e d t o t h e w h o l e n a t i o n for
a 5 c e f

T h e seven feasts which follow are enumerated again in Spec. Leg. ii. 41 and described at length in the following sections. T h e y appear there, however, in the order in which they occur in the year and are not classified according to the number of days observed. A l s o there are three which do not appear in this list, the Sabbath itself, the feast of *' Every D a y " and the monthly N e w M o o n . T h e first of these is of course implied here, and the omission of the second is not unnatural, but it is curious that the N e w M o o n should be left out. H a s fallen out before TC ? O r opening of the holy month, see A p p . p p . 6 1 3 - 6 1 4 .
f

85

PHILO

160 iv * , , , , 6 . 161 , , , * , , , ' , 162 , , * , [207] | ' 163 *

9 2 9

MSS. . Perhaps, as M a n g e y suggests, (or ) has fallen out. Cf. Josephus, Ant. xi. 8 . 6 . . . . But w h y add ? It sug1

86

THE

DECALOGUE,

159-163

o n e s p e c i a l d a y in e v e r y y e a r t h e r i g h t o f p r i e s t h o o d a n d o f p e r f o r m i n g t h e sacrifices t h e m s e l v e s . A l s o t h e d a y o n w h i c h a s h e a f is b r o u g h t as a 160 thanksgiving for fertility and for the p r o d u c e o f t h e l o w l a n d s as s h o w n in t h e full c o r n in t h e ear ; t h e n b y r e c k o n i n g s e v e n s e v e n s after this t h e fiftieth d a y , w h e n it is t h e c u s t o m t o b r i n g l o a v e s t h e n a t u r e o f w h i c h is p r o p e r l y d e s c r i b e d b y t h e i r t i t l e o f " l o a v e s of the first-products/' as t h e y are t h e s a m p l e o f t h e c r o p s a n d fruits p r o d u c e d b y c i v i l i z e d c u l t i v a t i o n w h i c h G o d has a s s i g n e d f o r his n o u r i s h m e n t t o m a n , t h e m o s t c i v i l i z e d o f l i v i n g t h i n g s . T o s e v e n h e g i v e s 161 t h e c h i e f feasts p r o l o n g e d f o r m a n y d a y s , t w o f e a s t s , t h a t i s , f o r t h e t w o e q u i n o x e s , e a c h l a s t i n g for s e v e n d a y s , t h e first in t h e s p r i n g t o c e l e b r a t e t h e r i p e n e s s o f t h e s o w n c r o p s , t h e s e c o n d in t h e a u t u m n for the i n g a t h e r i n g o f all t h e t r e e - f r u i t s ; also s e v e n d a y s were naturally assigned to the seven months o f each e q u i n o x , s o t h a t e a c h m o n t h m a y h a v e , as a s p e c i a l p r i v i l e g e , o n e festal d a y c o n s e c r a t e d t o c h e e r f u l n e s s and e n j o y m e n t o f leisure. O t h e r l a w s , t o o , c o m e 162 under the same head, admirable enactments exhort ing m e n to gentleness and fellowship and simplicity and equality. S o m e o f t h e m deal with the h e b d o m a d a l y e a r , as i t is c a l l e d , in w h i c h t h e l a n d is o r d e r e d t o b e left entirely idle w i t h o u t a n y s o w i n g or p l o u g h ing or purging or pruning o f trees or any other opera tion o f husbandry. F o r w h e n b o t h t h e l o w l a n d s a n d 163
a 6

i.e. Unleavened Bread and Tabernacles, but the latter had eight days. See Spec. Leg. ii. 2 1 1 . According to the ordinary inclusive reckoning each equinox occurs in the 7th month after the preceding.
b

gests rather that the simple 4. had become a recognized phrase for the sabbatical year.

87

PHILO

/ 164 , ' , , . 165 X X X I . , , , , * , * , . 166 , , , , , , 16.7 , , , , , , ' , , ' , , , , ' , . 168 X X X I I . , ' , ' , 1 2
1

MSS. .

MSS. .

88

THE DECALOGUE,

163-168

t h e u p l a n d s h a v e b e e n w o r k e d for six y e a r s t o b r i n g forth fruits a n d p a y t h e i r a n n u a l t r i b u t e , h e t h o u g h t w e l l t o g i v e t h e m a r e s t t o s e r v e as a b r e a t h i n g - s p a c e in w h i c h t h e y m i g h t e n j o y t h e f r e e d o m o f u n d i r e c t e d n a t u r e . A n d t h e r e are o t h e r laws a b o u t t h e fiftieth 164 y e a r w h i c h is m a r k e d n o t o n l y b y t h e c o u r s e o f a c t i o n j u s t r e l a t e d , b u t also b y t h e r e s t o r a t i o n o f i n h e r i t a n c e t o t h e families w h i c h o r i g i n a l l y p o s s e s s e d t h e m , a v e r y n e c e s s a r y p r o c e d u r e a b o u n d i n g in h u m a n i t y and justice. X X X I . I n t h e fifth c o m m a n d m e n t o n h o n o u r i n g 165 parents w e have a suggestion o f m a n y necessary laws drawn up to deal with the relations o f old to y o u n g , rulers t o s u b j e c t s , b e n e f a c t o r s t o b e n e f i t e d , slaves t o masters. F o r p a r e n t s b e l o n g t o t h e s u p e r i o r class 166 o f t h e a b o v e - m e n t i o n e d pairs, t h a t w h i c h c o m p r i s e s s e n i o r s , r u l e r s , b e n e f a c t o r s a n d m a s t e r s , w h i l e chil dren o c c u p y the lower position with juniors, subjects, r e c e i v e r s o f b e n e f i t s a n d s l a v e s . A n d t h e r e are m a n y 167 other instructions g i v e n , to the y o u n g o n courtesy to the old, to the old on taking care o f the y o u n g , to s u b j e c t s o n o b e y i n g t h e i r rulers, t o rulers o n p r o m o t i n g the welfare o f their subjects, to recipients o f benefits o n requiting t h e m with gratitude, to those w h o have g i v e n o f their o w n initiative o n n o t seek i n g t o g e t r e p a y m e n t as t h o u g h it w e r e a d e b t , t o s e r v a n t s o n r e n d e r i n g an a f f e c t i o n a t e l o y a l t y t o their masters, to masters on showing the gentleness a n d k i n d n e s s b y w h i c h i n e q u a l i t y is e q u a l i z e d . X X X I I . T h e first s e t h a v i n g e a c h o f t h e m t h e f o r m 168 o f a s u m m a r y c o n t a i n s t h e s e five a n d n o m o r e , w h i l e t h e n u m b e r o f t h e s p e c i a l l a w s is c o n s i d e r a b l e . In t h e o t h e r s e t t h e first h e a d is t h a t a g a i n s t a d u l t e r y ,

89

PHILO

, , , 169 ^ , [208] | , ' , . 170 , , , , , . 171 , , 172 . , , , , , , 173 . , , , , , ,

1 9 9 9 9 9 2

S o Cohn for M S . . But strict g r a m m a r requires . M a n g e y corrected to aviepai (aviepoL?), " neque sane actiones iepal possunt ab impuro fonte cupiditatis profluere." But an antithesis is clearly required and the deed m a y remain " sacred " though done from an impure motive.
2

I understand this to refer to cases where a man repays a

90

THE DECALOGUE,

168-173

under w h i c h c o m e m a n y enactments against seducers and pederasty, against dissolute living and indulgence i n l a w l e s s a n d l i c e n t i o u s f o r m s o f i n t e r c o u r s e . T h e 169 c h a r a c t e r i s t i c s o f t h e s e h e has d e s c r i b e d , n o t t o s h o w the multiform varieties which incontinence assumes, b u t t o bring t o shame in the m o s t o p e n w a y those w h o l i v e a d i s r e p u t a b l e life b y p o u r i n g i n t o t h e i r ears a flood o f r e p r o a c h e s c a l c u l a t e d t o m a k e t h e m b l u s h . T h e s e c o n d h e a d f o r b i d s m u r d e r , a n d 170 u n d e r i t c o m e t h e l a w s , all o f t h e m i n d i s p e n s a b l e a n d o f g r e a t p u b l i c utility, a b o u t v i o l e n c e , insult, o u t r a g e , wounding and mutilation. T h e t h i r d is 171 t h a t a g a i n s t s t e a l i n g u n d e r w h i c h are i n c l u d e d t h e decrees m a d e against defaulting debtors, repudiations o f deposits, partnerships w h i c h are n o t true t o their n a m e , shameless robberies and in general c o v e t o u s feelings which urge m e n o p e n l y or secretly t o appro priate the possessions o f others. T h e 172 f o u r t h a g a i n s t b e a r i n g false w i t n e s s e m b r a c e s m a n y p r o h i b i t i o n s . I t f o r b i d s d e c e i t , false a c c u s a t i o n , c o o p e r a t i o n w i t h e v i l - d o e r s a n d u s i n g h o n e s t y as a s c r e e n f o r d i s h o n e s t y , all o f w h i c h h a v e b e e n t h e subjects o f appropriate laws. T h e fifth b l o c k s t h a t f o u n t o f i n j u s t i c e , d e s i r e , f r o m 173 w h i c h flow t h e m o s t i n i q u i t o u s a c t i o n s , p u b l i c a n d private, small and great, dealing with things sacred or t h i n g s p r o f a n e , a f f e c t i n g b o d i e s a n d souls a n d w h a t
a

small sum or returns a small deposit in order to induce the other party to entrust him with something greater which he can embezzle. Philo has referred to this form of dishonesty in De Cher. 14 and De-Plant. 1 0 1 . O n e would expect it to come under the head of stealing, but Philo notes it in Spec. Leg. iv. 6 7 under the ninth c o m m a n d m e n t . Possibly, how ever, it m a y refer more generally to the false assumption of a truthful air. 91

PHILO

174

175

176

177 [209]

* , , , ' . . X X X I I I . , . , , , . , , , , , , ' . , | ' ,

9

O r "fuel." I do not think that Treitel and M a n g e y bring out the full sense of this. T h e essential characteristic of G o d as is goodness, cf. e.g. Spec. Leg. i. 3 0 7 . It is in His other aspect of that H e gives the commandments, and is indeed the , but the goodness of is so
6

92

THE

DECALOGUE,

173-177

are called external things. F o r n o t h i n g escapes d e s i r e , a n d as I h a v e said b e f o r e , l i k e a flame in t h e f o r e s t , it spreads a b r o a d and c o n s u m e s and destroys everything. A n d t h e r e are m a n y o r d i n a n c e s w h i c h 174 c o m e u n d e r this h e a d i n t e n d e d for t h e a d m o n i t i o n o f t h o s e w h o are c a p a b l e o f r e f o r m a t i o n a n d t h e p u n i s h m e n t o f t h e r e b e l l i o u s w h o h a v e m a d e a life long surrender to passion. X X X I I I . T h i s is all t h a t n e e d b e said r e g a r d i n g 175 t h e s e c o n d five t o c o m p l e t e o u r a c c o u n t o f t h e t e n o r a c l e s w h i c h G o d g a v e f o r t h H i m s e l f as w e l l b e f i t t e d His holiness. F o r it w a s in a c c o r d a n c e w i t h H i s n a t u r e t h a t t h e p r o n o u n c e m e n t s in w h i c h t h e s p e c i a l l a w s w e r e s u m m e d u p s h o u l d b e g i v e n b y H i m in H i s o w n p e r s o n , b u t the particular laws b y the m o u t h o f t h e m o s t p e r f e c t o f t h e p r o p h e t s w h o m H e s e l e c t e d for his m e r i t s a n d h a v i n g filled h i m w i t h t h e d i v i n e spirit, chose him t o b e the interpreter o f His sacred utter ances. N e x t l e t us pass o n t o g i v e t h e r e a s o n w h y H e e x - 176 p r e s s e d t h e t e n w o r d s o r laws in t h e f o r m o f s i m p l e c o m m a n d s or prohibitions without laying d o w n any p e n a l t y , as is t h e w a y o f l e g i s l a t o r s , a g a i n s t future transgressors. H e w a s G o d , a n d it f o l l o w s at o n c e t h a t as L o r d H e w a s g o o d , t h e c a u s e o f g o o d o n l y a n d o f n o t h i n g ill. S o t h e n H e j u d g e d t h a t it w a s 177 m o s t in a c c o r d a n c e w i t h H i s b e i n g t o issue H i s s a v i n g c o m m a n d m e n t s free from a n y a d m i x t u r e o f punish m e n t , that m e n m i g h t choose the best, n o t involun t a r i l y , b u t o f d e l i b e r a t e p u r p o s e , n o t t a k i n g senseless fear b u t t h e g o o d s e n s e o f r e a s o n for t h e i r c o u n s e l l o r .
a 6

far extended to that the execution of punishment, and indeed here the sentencing, is entrusted to subordinates. For a similar thought to this cf. De Fuga 6 6 .

93

PHILO

, , ' ^ 178 . , , * 0 , ' .

9*

THE DECALOGUE, 177-178 He therefore thought right not to couple punishment with His utterances, though He did not thereby grant immunity to evil-doers, but knew that justice His assessor, the surveyor of human affairs, in virtue of her inborn hatred of evil, will not rest, but take upon herself as her congenital task the punishment of sinners. For it befits the servants and lieutenants of 178 God, that like generals in war-time they should bring vengeance to bear upon deserters who leave the ranks of justice. But it befits the Great King that the general safety of the universe should be ascribed to Him, that He should be the guardian of peace and supply richly and abundantly the good things of peace, all of them to all persons in every place and at every time. For indeed God is the Prince of Peace while His subalterns are the leaders in war.

95

T H E SPECIAL
(DE SPECIALIBUS

LAWS
LEGIBUS)

VOL. VII

I N T R O D U C T I O N T O DE SPECIALIBUS

LEGIBUS,

This treatise opens with a discussion of circumcision and its hygienic value (1-7), followed b y its allegorical interpreta tion as signifying the excision of voluptuousness and conceit (8-11). T h e treatment of the First C o m m a n d m e n t which follows (12-20) is much on the lines of that in De Dec, as also is that of the Second (21-31) with the addition that it inter prets " i d o l s " symbolically also, as representing the vain things, such as wealth, which humanity worships. In 32-35 the proof of God's existence, and in 3 6 - 5 0 the value of meditation on the Divine nature, inscrutable though it is, are set forth. W h i l e proselytes are to be welcomed, apostates must be put to death without mercy, as in the story of Phinehas (51-57). T h e prohibition of divination and like practices, for which the prophetic gift is the divinely-assigned substitute, concludes what he has to say about the laws which inculcate a proper conception of G o d ( 5 8 - 6 5 ) . T h e rest of the treatise down to 2 9 8 is concerned with regulations of worship. These begin with the Temple itself; the reasons that there is but one (66-70), a general description of it ( 7 1 - 7 5 ) , its revenues ( 7 6 - 7 8 ) ; then the priests and Levites, the bodily qualifications required of them (79-81), their dress ( 8 2 - 8 3 ) , and that of the high priest with the spiritual lessons s y m bolized b y it (84-97), their abstinence from intoxicants while officiating (98-100), rules about their marriage, including some special rules applying only to the high priest ( 1 0 1 - 1 1 1 ) , restrictions as to contact with dead bodies ( 1 1 2 - 1 1 6 ) , and use of the sacrificial meats (117-130). The revenues of the priests consist partly of tithes, including the ransom of the first-born (131-144), and the portions of the sacrifices allotted to them ( 1 4 5 - 1 5 5 ) , similarly the revenues of the Levites or temple-attendants include the tithes as well as their forty-eight cities (156-161). T h e animals allowed for sacrifices are doves, pigeons, sheep, goats, and oxen, all of which must be flawless ( 1 6 2 167). T h e various offerings follow as prescribed, daily or on the Sabbath ( 1 6 8 - 1 7 6 ) , on the new moons ( 1 7 7 - 1 7 9 ) , on the other feasts (180-189). There is also required on each occasion a he-goat as a sin-offering (190-193). These sacri fices m a y be classified as (a) whole-burnt-offerings, (6) ' preservation" (or " p e a c e " ) offerings, (c) sin-offerings

98

THE

SPECIAL LAWS,

( 1 9 4 - 1 9 7 ) . T h e first class, whose motive is the honouring of G o d , is described in detail with full explanation of its symbolism (198-211). S o , too, the second, which is a prayer for human betterment, with some reflections on the signi ficance of the parts of the victim (212-223), and on a sub division of them called "praise-offering" (224-225). T h e third, the sin-offering, which asks for pardon of the past, varies with the class of person offering it and whether the sin is voluntary or involuntary (226-246). Finally, we have an account of the special case of the Nazirite or " g r e a t " v o w in which the offering of the Self partakes of the nature of all the three described above (247-254). In all these the offering has been given b y laymen, but the priests also must m a k e their oblation of fine flour (255-256). W h a t is required of the worshipper himself? Purity of soul ( 2 5 7 - 2 6 0 ) , also of the body, but the method used of sprinkling with hyssop dipped in water poured on the ashes of a heifer is really a symbol of soul-purification (261-272). T h e same is shown b y the superiority assigned to the altar of incense as against that on which animals are immolated ( 2 7 3 2 7 9 ) , and b y the prohibition of bringing the harlot's hire into the temple ( 2 8 0 - 2 8 4 ) , and the high qualities required in the altar of the worshipper's soul are shown b y the fire maintained on the altar ( 2 8 5 - 2 8 8 ) , and the order that salt should always and honey and leaven never be used in the oblation (289-295). The next point, that the l a m p on the sacred candlestick is to be kept alight all night as a thank-offering for the blessings of sleep seems somewhat irrelevant (296-298). T h e spiritual lessons given above are all conveyed in the form of symbolical ritual. W e pass on to the exhortations to virtue given in Deuteronomy (299-318). This leads him on to ibid, xxiii. 18, which he understands to be directed against "mysteries" as opposed to open preaching of righteousness ( 3 1 9 - 3 2 3 ) , and then to ibid. 1-3, where various classes are ex cluded from the congregation ( 3 2 4 - 3 2 6 ) . A long allegory concludes the treatise. T h e five classes which he finds there symbolized are (a) the deniers of the Platonic F o r m s or Ideas ( 3 2 7 - 3 2 9 ) , (6) atheists (330), (c) polytheists ( 3 3 1 - 3 3 2 ) , (d) those who honour the human mind (333-336), or (e) human senses ( 3 3 7 - 3 4 3 ) , rather than G o d , to w h o m the true disciple of Moses looks (344-345). For Cohn's Numeration of Chapters see Gen. Int. p. xvii. 99

, T O T I. iv , , , ' iv . ' 2 . yeAarat . , . 3 ^^ 9

O r " gods with absolute powers," see 13. In the MSS. this chapter is headed Ilept . Or (as M a n g e y and Heinemann) " in the order indicated in the scriptures," i.e. though the laws are not actually grouped in the Pentateuch under the Ten Commandments, such an order is suggested b y the Decalogue, , how ever, in this sense seems to be regularly coupled with Upa.
b c

100

T H E

SPECIAL

L A W S

BOOK
ON T H E SPECIAL IS DIRECTED LAWS

I
THE TWO

W H I C H FALL UNDER

HEADS OF T H E T E N COMMANDMENTS, ONE OF W H I C H AGAINST T H E ACKNOWLEDGEMENT OF

A

OTHER SOVEREIGN G O D S MEN'S

b

SAVE T H E ONE, AND T H E

OTHER AGAINST GIVING HONOURS TO T H E WORKS OF HANDS

I. T h e T e n W o r d s , as t h e y are c a l l e d , t h e m a i n 1 h e a d s u n d e r w h i c h are s u m m a r i z e d t h e S p e c i a l L a w s , h a v e b e e n e x p l a i n e d in d e t a i l in t h e p r e c e d i n g treatise. W e h a v e n o w , as t h e s e q u e n c e o f o u r d i s s e r t a t i o n requires, t o e x a m i n e the particular ordin ances. I will b e g i n w i t h t h a t w h i c h is an o b j e c t o f ridicule a m o n g m a n y p e o p l e . N o w the practice 2 w h i c h is t h u s r i d i c u l e d , n a m e l y t h e c i r c u m c i s i o n o f t h e g e n i t a l o r g a n s , is v e r y z e a l o u s l y o b s e r v e d b y m a n y other nations, particularly b y the E g y p t i a n s , a r a c e r e g a r d e d as p r e - e m i n e n t for its p o p u l o u s n e s s , its a n t i q u i t y a n d its a t t a c h m e n t t o p h i l o s o p h y . ^ A n d 3 t h e r e f o r e it w o u l d b e w e l l for t h e d e t r a c t o r s t o d e s i s t f r o m childish m o c k e r y a n d t o i n q u i r e in a wiser a n d m o r e s e r i o u s spirit i n t o t h e c a u s e s t o w h i c h t h e
6

For the meaning given in the translation cf. De Ebr. Som. i. 1. For circumcision in E g y p t see A p p . p. 6 1 5 .
d

1, De

101

PHILO

, , , [211] , , | , , '
1 9

4 , ' * , , , , , , 5 * ' / ^ ^ , 2

6 ' ' , ,
So Cohn with some MSS. in preference to the of the better MSS. This would mean " reflecting that it is not likely that so m a n y nations would," etc. (without some good reason). But this last can hardly be understood, and M a n g e y suggests the insertion of . Perhaps, as Cohn suggests, read . See Hermes, 1908, p. 185. The suggestion of ( . Gregoire, Hermes, 1909, p. 319) is open to the objection that the names
2 1

102

T H E S P E C I A L L A W S , I. 3 - 6 p e r s i s t e n c e o f this c u s t o m is d u e , i n s t e a d o f d i s m i s s i n g the matter prematurely and impugning the g o o d sense o f great nations. Such persons m i g h t natur a l l y r e f l e c t t h a t all t h e s e t h o u s a n d s in e v e r y g e n e r a t i o n u n d e r g o t h e o p e r a t i o n a n d suffer s e v e r e p a i n s in m u t i l a t i n g t h e b o d i e s o f t h e m s e l v e s a n d t h e i r n e a r e s t a n d d e a r e s t , a n d t h a t t h e r e are m a n y c i r c u m stances which urge the retention and performance o f a custom introduced b y the m e n o f old. The p r i n c i p a l r e a s o n s are f o u r in n u m b e r . One 4 is t h a t it s e c u r e s e x e m p t i o n f r o m t h e s e v e r e a n d almost incurable malady o f the prepuce called anthrax o r c a r b u n c l e , s o n a m e d , I b e l i e v e , f r o m t h e s l o w fire w h i c h it s e t s u p a n d t o w h i c h t h o s e w h o r e t a i n t h e foreskin are m o r e susceptible. S e c o n d l y , it p r o - 5 m o t e s t h e c l e a n l i n e s s o f t h e w h o l e b o d y as befits the consecrated order, and therefore the Egyptians carry t h e practice t o a further e x t r e m e and have the b o d i e s o f their priests shaved. For s o m e substances which n e e d to b e cleared away collect and secrete t h e m s e l v e s b o t h i n t h e hair a n d t h e f o r e s k i n . T h i r d l y , it assimilates t h e c i r c u m c i s e d m e m b e r t o t h e 6 heart. F o r as b o t h are f r a m e d t o s e r v e f o r g e n e r a t i o n , t h o u g h t b e i n g g e n e r a t e d b y t h e spirit f o r c e in the heart, living creatures b y the reproductive organ,
a & 0

O r " inward and secret fire." Lit. " burns smouldering." Heinemann less accurately, I t h i n k , " stark brennt." M a n g e y " urit cum inflammatione." Lit. " the likeness," not meaning that they are naturally alike, but that they are made so b y circumcision, for , like and above, must give the result of the process. See A p p . p. 615.
6 c

of diseases in -aiva, like and , do not seem to be formed like the names in - from the part attacked. The text is very confused in the different MSS. 103

PHILO

10

[212]

, ,' , , , ' * . I I . , , , . , at , , , , , , - , , * , | ,
Lit. " For the earliest men." Here as often in Philo refers to the sentence before the last, and gives the reason why they adopted circumcision. For the attribution of wisdom to the cf. De Dec. 23 , though there, as in De Op. 133, it is concerned with the giving of names to things. In De Plant. 49 it is as here more general. 104

T H E S P E C I A L L A W S , I.
a

6-10

t h e earliest m e n h e l d that the unseen and superior e l e m e n t to which the c o n c e p t s o f the m i n d o w e their e x i s t e n c e s h o u l d h a v e a s s i m i l a t e d t o it t h e visible a n d apparent, the natural parent o f the things p e r c e i v e d b y s e n s e . T h e f o u r t h a n d m o s t vital r e a s o n is its 7 a d a p t a t i o n t o g i v e fertility o f offspring, for w e are t o l d that it causes the s e m e n t o travel aright without b e i n g s c a t t e r e d o r d r o p p e d i n t o t h e folds o f t h e f o r e skin, and therefore the circumcised nations appear t o b e t h e m o s t prolific a n d . p o p u l o u s . I I . T h e s e are t h e e x p l a n a t i o n s h a n d e d d o w n t o us 8 from the old-time studies o f divinely gifted m e n w h o m a d e d e e p research into the writings o f M o s e s . To these I would add that I consider circumcision to b e a s y m b o l o f t w o things most necessary to our wellbeing. O n e is t h e e x c i s i o n o f p l e a s u r e s w h i c h b e - 9 witch the mind. F o r since a m o n g the love-lures o f p l e a s u r e t h e p a l m is h e l d b y t h e m a t i n g o f m a n a n d w o m a n , the legislators t h o u g h t g o o d t o d o c k the organ which ministers t o such intercourse, thus m a k i n g c i r c u m c i s i o n t h e figure o f t h e e x c i s i o n o f e x c e s s i v e and superfluous pleasure, n o t o n l y o f o n e pleasure b u t o f all t h e o t h e r p l e a s u r e s signified b y o n e , a n d that the most imperious. T h e o t h e r 10 r e a s o n is t h a t a m a n s h o u l d k n o w h i m s e l f a n d b a n i s h from the soul the grievous m a l a d y o f conceit. For there are s o m e w h o have p r i d e d themselves o n their p o w e r o f f a s h i o n i n g as w i t h a s c u l p t o r ' s c u n n i n g t h e fairest o f c r e a t u r e s , m a n , a n d in t h e i r b r a g g a r t p r i d e assumed g o d s h i p , closing their eyes to the Cause o f all t h a t c o m e s i n t o b e i n g , t h o u g h t h e y m i g h t find
b

T h e equation of with is of course an intentional play upon words; or even perhaps an etymology.

105

PHILO

11 * , , . ^ . 12 * ' , * [3] , . 23 I I I . TtV? , curias' . ' , , , * 14 , ' , 15 . * "

9 1

The variant see 207.

is adopted b y Heinemann, but

A t this point the MSS. insert the heading Ot , i.e., the laws about the sole sovereignty (of G o d ) , and the chapters which follow down to the end of 65 are treated b y 106

T H E S P E C I A L L A W S , I. 1 1 - 1 5 in t h e i r familiars a c o r r e c t i v e for t h e i r d e l u s i o n . F o r 11 i n t h e i r m i d s t are m a n y m e n i n c a p a b l e o f b e g e t t i n g a n d m a n y w o m e n b a r r e n , w h o s e m a t i n g s are in effective a n d w h o g r o w o l d c h i l d l e s s . T h e evil b e l i e f , therefore, needs t o b e excised from the mind with any o t h e r s t h a t are n o t l o y a l t o G o d . So m u c h for these matters. W e m u s t n o w t u r n 12 t o t h e p a r t i c u l a r l a w s , t a k i n g t h o s e first w i t h w h i c h it is w e l l t o b e g i n , n a m e l y t h o s e t h e s u b j e c t o f w h i c h is t h e s o l e s o v e r e i g n t y o f G o d . I I I . S o m e h a v e s u p p o s e d t h a t t h e sun a n d m o o n 13 a n d t h e o t h e r stars w e r e g o d s w i t h a b s o l u t e p o w e r s a n d a s c r i b e d t o t h e m t h e c a u s a t i o n o f all e v e n t s . B u t M o s e s h e l d that the universe was created and is in a s e n s e t h e g r e a t e s t o f c o m m o n w e a l t h s , h a v i n g m a g i s t r a t e s a n d s u b j e c t s ; for m a g i s t r a t e s , all t h e h e a v e n l y b o d i e s , f i x e d o r w a n d e r i n g ; for s u b j e c t s , s u c h b e i n g s as e x i s t b e l o w t h e m o o n , in t h e air o r o n t h e e a r t h . T h e said m a g i s t r a t e s , h o w e v e r , in his v i e w 14 h a v e n o t u n c o n d i t i o n a l p o w e r s , b u t are l i e u t e n a n t s o f t h e o n e F a t h e r o f A l l , a n d it is b y c o p y i n g t h e example o f His g o v e r n m e n t exercised according to l a w a n d j u s t i c e o v e r all c r e a t e d b e i n g s t h a t t h e y acquit themselves aright; but those w h o d o not descry the Charioteer m o u n t e d above attribute the c a u s a t i o n o f all t h e e v e n t s in t h e u n i v e r s e t o t h e t e a m t h a t d r a w t h e c h a r i o t as t h o u g h t h e y w e r e s o l e a g e n t s . F r o m this i g n o r a n c e o u r m o s t h o l y l a w g i v e r w o u l d 15 convert t h e m to k n o w l e d g e with these words : " D o n o t w h e n t h o u seest the sun and the m o o n and the stars a n d all t h e o r d e r e d h o s t o f h e a v e n g o a s t r a y a n d
a

M a n g e y and others as a separate treatise. Cohn observes this in his numeration of the chaprters but not of the sections; see G e n . Introd. p. xviii. 107

PHILO

." 16 . , [214] a f c a t | , ' ' , , 17 . et ' , , , , 18 . , , 19 , . , , , 20 ' . ,

9 9

Deut. iv. 19.

108

THE SPECIAL LAWS,

a

I. 1 5 - 2 0

worship t h e m . " W e l l i n d e e d a n d a p t l y d o e s h e call t h e a c c e p t a n c e o f t h e h e a v e n l y b o d i e s as g o d s a g o i n g astray or wandering. F o r t h o s e w h o s e e t h e sun 16 w i t h its a d v a n c e s a n d r e t r e a t s p r o d u c i n g t h e y e a r l y s e a s o n s i n w h i c h t h e animals a n d p l a n t s a n d fruits are b r o u g h t at f i x e d p e r i o d s o f t i m e f r o m t h e i r b i r t h t o m a t u r i t y , a n d t h e m o o n as h a n d m a i d a n d s u c c e s s o r t o t h e sun t a k i n g o v e r at n i g h t t h e c a r e a n d s u p e r vision o f all t h a t h e h a d c h a r g e o f b y d a y , a n d t h e o t h e r stars in a c c o r d a n c e w i t h t h e i r s y m p a t h e t i c affinity t o t h i n g s o n e a r t h a c t i n g a n d w o r k i n g in a t h o u s a n d w a y s for t h e p r e s e r v a t i o n o f t h e A l l , h a v e w a n d e r e d infinitely far in s u p p o s i n g t h a t t h e y a l o n e are g o d s . B u t i f t h e y h a d b e e n at pains t o w a l k in 17 t h a t r o a d w h e r e t h e r e is n o s t r a y i n g , t h e y w o u l d a t o n c e h a v e p e r c e i v e d t h a t j u s t as s e n s e is t h e s e r v i t o r o f m i n d , s o t o o all t h e b e i n g s p e r c e i v e d b y s e n s e are t h e m i n i s t e r s o f H i m w h o is p e r c e i v e d b y t h e m i n d . I t is e n o u g h f o r t h e m i f t h e y g a i n t h e s e c o n d p l a c e . F o r it is q u i t e r i d i c u l o u s t o d e n y t h a t i f t h e m i n d in 18 u s , s o e x c e e d i n g l y small a n d i n v i s i b l e , is y e t t h e r u l e r o f the organs o f sense, the m i n d o f the universe, so transcendently great and perfect, must b e the K i n g o f k i n g s w h o are s e e n b y H i m t h o u g h H e is n o t s e e n by them. S o all t h e g o d s w h i c h s e n s e d e s c r i e s in 19 H e a v e n must n o t b e supposed to possess absolute p o w e r but to have received the rank o f subordinate r u l e r s , n a t u r a l l y l i a b l e t o c o r r e c t i o n , t h o u g h in v i r t u e o f t h e i r e x c e l l e n c e n e v e r d e s t i n e d t o u n d e r g o it. T h e r e f o r e c a r r y i n g o u r t h o u g h t s b e y o n d all t h e r e a l m 2 0 o f visible e x i s t e n c e l e t us p r o c e e d t o g i v e h o n o u r t o the Immaterial, the Invisible, the A p p r e h e n d e d b y t h e u n d e r s t a n d i n g a l o n e , w h o is n o t o n l y G o d o f g o d s , whether perceived b y sense or b y mind, but

109

PHILO

21

22

23

[215]

, iav , . I V . , , , . " * ," , * . , , | ,

1 2

Perhaps omit ; the sentence is clearer without it. MSS. or or or omit. Cohn's adoption of is based on Leg. All. i. 5 1 , where the verse is quoted in most MSS. with , but in one . The LXX has . In this uncertainty I print Cohn's text, but cannot follow his reasoning. Philo does not b y a n y means always keep the same form in his quotations.
2

Here Philo begins the consideration of the second com mandment, though no special heading is given in the MSS. 110

T H E S P E C I A L L A W S , I.

20-23

a l s o t h e M a k e r o f all. A n d if a n y o n e renders the worship due to the Eternal, the Creator, to a created b e i n g a n d o n e l a t e r in t i m e , h e m u s t s t a n d r e c o r d e d as i n f a t u a t e d a n d g u i l t y o f i m p i e t y in t h e h i g h e s t degree. IV. T h e r e a r e s o m e w h o p u t g o l d a n d silver in t h e 21 h a n d s o f s c u l p t o r s as t h o u g h t h e y w e r e c o m p e t e n t t o fashion g o d s ; and t h e sculptors taking the crude material and furthermore using mortal form for their m o d e l , t o c r o w n t h e a b s u r d i t y s h a p e g o d s , as t h e y a r e s u p p o s e d t o b e . A n d after e r e c t i n g a n d e s t a b l i s h i n g t e m p l e s t h e y h a v e b u i l t altars a n d in t h e i r h o n o u r h o l d sacrifices a n d p r o c e s s i o n s w i t h o t h e r r e l i g i o u s rites a n d c e r e m o n i e s c o n d u c t e d w i t h t h e m o s t e l a b o r a t e c a r e , a n d t h e v a i n s h e w is t r e a t e d b y priests and priestesses with the utmost possible solemnity. S u c h i d o l a t e r s are w a r n e d b y t h e R u l e r o f A l l in t h e s e 22 w o r d s : " Y e shall n o t m a k e w i t h M e g o d s o f silver a n d g o l d , " a n d t h e l e s s o n c o n v e y e d is l i t t l e less t h a n a d i r e c t c o m m a n d , " N e i t h e r shall y e m a k e g o d s t h e w o r k o f y o u r hands from any other material if y o u a r e p r e v e n t e d f r o m u s i n g t h e b e s t , " f o r silver a n d g o l d h o l d first p l a c e a m o n g t h e s c u l p t o r ' s m a t e r i a l s . B u t a p a r t f r o m t h e literal p r o h i b i t i o n , 2 3 H e seems to m e to suggest another thought o f great value for the p r o m o t i o n o f m o r a l i t y , and t o c o n d e m n s t r o n g l y t h e m o n e y - l o v e r s w h o p r o c u r e g o l d a n d silver coins from e v e r y side and treasure their hoard like a
a 5 6

E x . xx. 23. T h e argument appears to be " if gold and silver idols are forbidden, still more are idols of inferior materials." i.e. in the sphere of human conduct, as opposed to our relation to G o d , to which the commandment in the literal sense belongs. Cf. the antithesis of -ana (in the sense of theological), Mos. ii. 9 6 .
c

Ill

PHILO

, 24 . , , , , , . 25 " /* , * , 26 . ' " /' , * , ' * , , , 1

This is the reading of two out of four MSS. supported b y of the other two. Cohn, relying on the superior authority of R , on which see Gen. Introd. pp. xv f., prints . I have retained , as it seems to me needed to bring out the full sense.
a

Lev. xix. 4.

112

T H E S P E C I A L L A W S , I.

23-26

d i v i n e i m a g e in a s a n c t u a r y , b e l i e v i n g it t o b e a source o f blessing and happiness o f every kind. A n d 24 f u r t h e r , all t h e n e e d y w h o are p o s s e s s e d b y t h a t grievous m a l a d y , the desire for m o n e y , t h o u g h t h e y have n o wealth o f their o w n on which they m a y b e s t o w w o r s h i p as its d u e , p a y a w e - s t r u c k h o m a g e t o t h a t o f t h e i r n e i g h b o u r s , a n d c o m e at e a r l y d a w n t o t h e h o u s e s o f t h o s e w h o h a v e a b u n d a n c e o f it as though they were the grandest temples, there to m a k e their prayers and b e g for blessing from the m a s t e r s as t h o u g h t h e y w e r e g o d s . T o s u c h h e says 2 5 e l s e w h e r e " Y e shall n o t f o l l o w i d o l s a n d y e shall n o t m a k e m o l t e n g o d s , " t h u s t e a c h i n g t h e m in a figure t h a t it is n o t fitting t o a s s i g n d i v i n e h o n o u r s t o w e a l t h . F o r it is t h e n a t u r e o f t h e f a r - f a m e d m a t e r i a l s o f w e a l t h , g o l d a n d silver, t o m e l t , a n d t h e y are f o l l o w e d b y the multitude w h o think that what " blind " w e a l t h has t o g i v e is t h e s o l e o r t h e c h i e f s o u r c e o f happiness. I t is t h e s e t h a t h e calls " i d o l s , " l i k e t o 2 6 s h a d o w s a n d p h a n t o m s , w i t h n o t h i n g firm o r s t r o n g to which t h e y can cling. T h e y are b o r n e a l o n g l i k e a restless w i n d , s u b j e c t t o e v e r y k i n d o f c h a n g e a n d alteration. A n d o f this w e h a v e a c l e a r p r o o f . S o m e t i m e s t h e y s u d d e n l y l i g h t o n o n e w h o has n e v e r o w n e d t h e m ere n o w : t h e n again, w h e n he thinks t h a t t h e y are firmly g r a s p e d , t h e y s p r i n g a w a y . And i n d e e d w h e n t h e y are p r e s e n t , t h e a p p a r i t i o n is l i k e idols o r i m a g e s s e e n t h r o u g h m i r r o r s , d e c e i v i n g a n d
a b c

T h e argument is " since gold and silver, substances which melt, are the chief materials of the phantom wealth, idols (i.e. phantoms) and molten gods m a y be understood to indicate riches." I f is read instead of , the point of is lost. T h e addition of indicates that, the phrase is proverbial or a quotation. See A p p . p p . 615-616.
c

VOL.

vii

113

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. 27 , , ; , , , ' , . 28 V . ' , , ^ , . , 29 . [216] \ , UTrayaycuVTat , , ' , 30 .

1 2

MSS. or . Cohn suggests () , and so apparently Heinemann. It seems to me needless and less forcible. Cf. ii. 164 . . . . M a n g e y reads with two MSS. .
2

Particularly Heracleitus and p. 6 1 6 . 114

his

followers.

See A p p .

T H E S P E C I A L L A W S , I. 26 -29 b e w i t c h i n g t h e s e n s e a n d s e e m i n g t o subsist w h e n they have no abiding substance. A n d w h y n e e d w e 27 p r o v e that human riches or human vanity, which e m p t y - h e a d e d t h i n k i n g p a i n t s in s u c h b r i g h t c o l o u r s , are u n s t a b l e ? F o r w e k n o w t h a t s o m e assert t h a t all o t h e r l i v i n g c r e a t u r e s a n d p l a n t s w h i c h are b o r n a n d p e r i s h are in a c o n s t a n t a n d c e a s e l e s s s t a t e o f flux, t h o u g h o u r p e r c e p t i o n o f t h e effluence is indis t i n c t , b e c a u s e t h e swiftness o f its c o u r s e a l w a y s d e feats t h e efforts o f t h e e y e s i g h t t o o b s e r v e it w i t h exactness. V. B u t n o t o n l y w e a l t h a n d g l o r y a n d t h e l i k e 28 are i d o l s a n d u n s u b s t a n t i a l s h a d o w s , b u t also all those personages, which the myth-makers have invented and spread delusion therewith, building up t h e i r false i m a g i n a t i o n s i n t o a s t r o n g h o l d t o m e n a c e t h e t r u t h , a n d s t a g i n g as b y m a c h i n e r y n e w g o d s , in o r d e r t h a t t h e e t e r n a l a n d r e a l l y e x i s t i n g G o d might b e consigned to oblivion. A n d to promote t h e s e d u c t i v e n e s s t h e y h a v e fitted t h e f a l s e h o o d i n t o m e l o d y , m e t r e and r h y t h m , thinking to cajole their audience thereby. F u r t h e r , t o o , t h e y h a v e b r o u g h t 29 in s c u l p t u r e a n d p a i n t i n g t o c o - o p e r a t e in t h e d e c e p t i o n , in o r d e r t h a t w i t h t h e c o l o u r s a n d s h a p e s a n d artistic qualities w r o u g h t b y t h e i r fine w o r k m a n s h i p t h e y m a y enthrall the spectators and so beguile the t w o leading senses, sight and hearingsight through lifeless s h a p e s o f b e a u t y , h e a r i n g t h r o u g h t h e c h a r m o f p o e t r y a n d m u s i c a n d t h u s m a k e t h e soul u n s t e a d y a n d u n s e t t l e d a n d s e i z e it f o r t h e i r p r e y .
a 6 0

I do not k n o w how to translate this phrase. It is said to denote " a sudden or unexpected event," but this seems to me inadequate. See A p p . p. 6 1 6 . T h e regular triple division of music. See note on De Som. i. 2 0 5 .
c

115

PHILO

' , , , , , , 31 . ' " ." ' , ; ' . 32 V I . , ' , ' * , , .

Deut. iv. 4 . 116 T h e meaning of the original is that all those

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S P E C I A L L A W S , I.

30-32

T h e r e f o r e k n o w i n g that vanity had attained high 30 p o w e r and was c h a m p i o n e d b y the greater part o f the h u m a n race, n o t under compulsion but o f their o w n f r e e will, a n d f e a r i n g lest t h e d e v o t e e s o f p i e t y , t r u e a n d i n c o r r u p t i b l e , m i g h t b e s w e p t a w a y as b y a t o r r e n t , h e s t a m p e d u p o n t h e i r m i n d s as w i t h a seal d e e p i m p r i n t s o f h o l i n e s s , s o t h a t n o fusion o r s m o o t h i n g in t h e c o u r s e o f y e a r s s h o u l d e v e r b l u r t h e i r d i s tinctness. This lesson h e continually repeats, s o m e t i m e s s a y i n g t h a t G o d is o n e a n d t h e F r a m e r a n d M a k e r o f all t h i n g s , s o m e t i m e s t h a t H e is L o r d o f c r e a t e d b e i n g s , b e c a u s e s t a b i l i t y a n d fixity a n d l o r d s h i p are b y n a t u r e v e s t e d in H i m a l o n e . W e are 31 t o l d , t o o , t h a t " t h o s e w h o c l i n g t o t h e G o d t h a t is all l i v e . Is n o t this t h e t h r i c e - h a p p y a n d t h r i c e blessed life, t o cling l o v i n g l y t o the service o f the m o s t a n c i e n t C a u s e o f all a n d t o r e j e c t t h e t h o u g h t o f serving the menials and the door-keepers rather than t h e K i n g ? T h i s t r u e life s t a n d s i n s c r i b e d o n t h e t a b l e s o f n a t u r e as d e a t h l e s s a n d a g e l o n g , a n d t h e w r i t i n g t h a t r e c o r d s it m u s t e n d u r e w i t h t h e u n i v e r s e t o all eternity. V I . D o u b t l e s s h a r d t o u n r i d d l e a n d h a r d t o a p - 32 p r e h e n d is t h e F a t h e r a n d R u l e r o f all, b u t t h a t is n o reason w h y w e should shrink from searching for H i m . B u t in s u c h s e a r c h i n g t w o p r i n c i p a l q u e s t i o n s arise which demand the consideration o f the genuine philosopher. O n e is w h e t h e r t h e D e i t y e x i s t s , a question necessitated b y those w h o practise atheism, t h e w o r s t f o r m o f w i c k e d n e s s , t h e o t h e r is w h a t t h e D e i t y is i n e s s e n c e . N o w t o a n s w e r t h e first q u e s t i o n
, , a

who took God's side when the others followed Baal Peor are still alive. Philo has given the same extension of the meaning in De Fuga 5 6 , and again in 3 4 5 below.

117

PHILO

, , ' . 33 * ) ; ; , , [217] * | ; 34 , , , , , , , , 35 ; * , . . 36 V I I . ' ,

1

So Cohn from R in preference to the or of the other MSS. It seems to me doubtful, more especially = " laden with," and so Philo, De Op. 8 5 .

118

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32-36

d o e s n o t n e e d m u c h l a b o u r , b u t t h e s e c o n d is n o t o n l y difficult b u t p e r h a p s i m p o s s i b l e t o s o l v e . Still, both must be examined. W e s e e t h e n t h a t a n y 33 piece o f w o r k always involves the k n o w l e d g e o f a workman. W h o can look u p o n statutes or painting w i t h o u t t h i n k i n g at o n c e o f a s c u l p t o r o r p a i n t e r ? W h o c a n s e e c l o t h e s o r ships o r h o u s e s w i t h o u t g e t t i n g the idea o f a weaver and a shipwright and a housebuilder ? A n d w h e n o n e enters a well-ordered city in w h i c h t h e a r r a n g e m e n t s f o r civil life a r e v e r y a d m i r a b l y m a n a g e d , w h a t else w i l l h e s u p p o s e b u t t h a t this c i t y is d i r e c t e d b y g o o d rulers ? S o t h e n 34 h e w h o c o m e s t o t h e t r u l y G r e a t C i t y , this w o r l d , a n d b e h o l d s hills a n d p l a i n s t e e m i n g w i t h animals a n d plants, the rivers, spring-fed or winter torrents, s t r e a m i n g a l o n g , t h e seas w i t h t h e i r e x p a n s e s , t h e air w i t h its h a p p i l y t e m p e r e d p h a s e s , t h e y e a r l y s e a s o n s p a s s i n g i n t o e a c h o t h e r , a n d t h e n t h e sun a n d m o o n ruling the d a y and night, and the other heavenly b o d i e s fixed o r p l a n e t a r y a n d t h e w h o l e firmament r e v o l v i n g in r h y t h m i c o r d e r , m u s t h e n o t n a t u r a l l y o r rather necessarily gain the c o n c e p t i o n o f the M a k e r a n d F a t h e r a n d R u l e r also ? F o r n o n e o f t h e w o r k s 35 o f h u m a n art is s e l f - m a d e , a n d t h e h i g h e s t art a n d k n o w l e d g e is s h e w n i n this u n i v e r s e , s o t h a t s u r e l y it h a s b e e n w r o u g h t b y o n e o f e x c e l l e n t k n o w l e d g e and absolute perfection. I n this w a y w e h a v e g a i n e d the conception o f the existence o f G o d . V I I . A s f o r t h e d i v i n e e s s e n c e , t h o u g h in f a c t it is 36
a &

For illustration of the argument in this and the next section see App. p. 616. For this use of for the transitions of the four seasons rather than for the two solstices cf. Mos. ii. 124.
h

119

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37

38

39

40

[218]

, * . , , * , , ' , , , , . ' , ' ^ ^ , , . ' , , , , , , * , | , ,

120

T H E S P E C I A L L A W S , I. 3 6 - 4 0 h a r d t o t r a c k a n d h a r d t o a p p r e h e n d , it still calls for all t h e i n q u i r y p o s s i b l e . F o r n o t h i n g is b e t t e r t h a n t o s e a r c h for t h e t r u e G o d , e v e n i f t h e d i s c o v e r y o f H i m e l u d e s h u m a n c a p a c i t y , s i n c e t h e v e r y wish t o learn, if earnestly entertained, produces untold j o y s and pleasures. W e h a v e t h e t e s t i m o n y o f t h o s e w h o 37 h a v e n o t t a k e n a m e r e sip o f p h i l o s o p h y b u t h a v e f e a s t e d m o r e a b u n d a n t l y o n its r e a s o n i n g s a n d c o n c l u s i o n s . F o r w i t h t h e m t h e r e a s o n soars a w a y f r o m e a r t h i n t o t h e h e i g h t s , travels t h r o u g h t h e u p p e r air a n d a c c o m p a n i e s t h e r e v o l u t i o n s o f t h e sun a n d m o o n a n d t h e w h o l e h e a v e n a n d in its d e s i r e t o s e e all t h a t is t h e r e finds its p o w e r s o f s i g h t b l u r r e d , for s o p u r e a n d v a s t is t h e r a d i a n c e t h a t p o u r s t h e r e f r o m t h a t t h e s o u l ' s e y e is d i z z i e d b y t h e flashing o f t h e r a y s . Y e t it d o e s n o t t h e r e f o r e f a i n t h e a r t e d l y g i v e u p t h e 38 task, b u t with purpose u n s u b d u e d presses onwards t o s u c h c o n t e m p l a t i o n as is p o s s i b l e , l i k e t h e a t h l e t e w h o strives for t h e s e c o n d p r i z e s i n c e h e has b e e n d i s a p p o i n t e d o f t h e first. N o w s e c o n d t o t h e t r u e v i s i o n s t a n d s c o n j e c t u r e a n d t h e o r i z i n g a n d all t h a t can b e brought into the category o f reasonable p r o b a b i l i t y . S o t h e n j u s t as, t h o u g h w e d o n o t k n o w 39 and cannot with certainty determine what each o f the stars is in t h e p u r i t y o f its e s s e n c e , w e e a g e r l y persist in t h e s e a r c h b e c a u s e o u r n a t u r a l l o v e o f l e a r n i n g m a k e s us d e l i g h t i n w h a t s e e m s p r o b a b l e , s o t o o , 40 t h o u g h t h e c l e a r v i s i o n o f G o d as H e r e a l l y is is d e n i e d us, w e o u g h t n o t t o relinquish the quest. For the v e r y s e e k i n g , e v e n w i t h o u t finding, is f e l i c i t y in itself, j u s t as n o o n e b l a m e s t h e e y e s o f t h e b o d y b e c a u s e w h e n u n a b l e t o s e e t h e sun i t s e l f t h e y s e e t h e e m a n a t i o n o f its r a y s as it r e a c h e s t h e e a r t h , w h i c h is b u t the extremity o f the brightness which the beams o f 121

PHILO

41 . V I I I . , " ," , " , ' Stayvcovat 42 , * , . , 43 ." " " " , ' , ' * 44 , ' ' '
41-50 are a meditation on E x . xxxiii. 13-23. The divine answer to the first petition, " Reveal thyself to m e " (v. 13), is not reproduced b y Philo, but the words of 4 3 , " I freely bestow," etc., are an interpretation of part of God's answer to the second petition, " I will be gracious to whom I will be gracious, and will shew mercy on whom I will shew 122

T H E S P E C I A L L A W S , I. 4 1 - 4 4 t h e sun g i v e f o r t h . V I I I . I t w a s this U which Moses the sacred guide, most dearly beloved o f G o d , h a d b e f o r e his e y e s w h e n h e b e s o u g h t G o d with the words, " Reveal Thyself to m e . " In these words w e m a y almost hear plainly the inspired cry " T h i s u n i v e r s e has b e e n m y t e a c h e r , t o b r i n g m e t o t h e k n o w l e d g e t h a t T h o u art a n d d o s t subsist. As T h y s o n , it has t o l d m e o f its F a t h e r , as T h y w o r k o f its c o n t r i v e r . B u t w h a t T h o u art in T h y e s s e n c e I d e s i r e t o u n d e r s t a n d , y e t find in n o p a r t o f t h e A l l a n y t o g u i d e m e t o this k n o w l e d g e . T h e r e f o r e I p r a y a n d 42 b e s e e c h T h e e t o a c c e p t the supplication o f a sup p l i a n t , a l o v e r o f G o d , o n e w h o s e m i n d is s e t t o s e r v e T h e e a l o n e ; for as k n o w l e d g e o f t h e l i g h t d o e s n o t c o m e b y any other source b u t what itself supplies, so t o o T h o u alone canst tell m e o f Thyself. W h e r e f o r e I c r a v e p a r d o n if, for l a c k o f a t e a c h e r , I v e n t u r e t o a p p e a l t o T h e e in m y d e s i r e t o l e a r n o f T h e e . " H e r e p l i e s , " T h y z e a l I a p p r o v e as p r a i s e w o r t h y , b u t 43 t h e r e q u e s t c a n n o t fitly b e g r a n t e d t o a n y t h a t are b r o u g h t into b e i n g b y creation. I freely b e s t o w w h a t is i n a c c o r d a n c e w i t h t h e r e c i p i e n t ; for n o t all t h a t I c a n g i v e w i t h e a s e is w i t h i n m a n ' s p o w e r t o t a k e , a n d t h e r e f o r e t o h i m t h a t is w o r t h y o f M y g r a c e I e x t e n d all t h e b o o n s w h i c h h e is c a p a b l e o f r e c e i v i n g . B u t t h e a p p r e h e n s i o n o f M e is s o m e t h i n g m o r e t h a n 44 human nature, y e a even the whole heaven and
a

mercy." In the second petition (v. 18), which Philo reads, in accordance with some MSS. of the L X X , as " Shew me thy g l o r y " (so also E . V . ) , glory is interpreted to mean the Powers as distinguished from the Self-existent, and God's answer, " T h o u shalt see the things behind m e , " L X X ( A . V . " m y back parts," R . V . " m y back " ) , is taken to mean " T h o u shalt see what lies behind the Powers, i.e. their manifestation in the sensible world." T h e same interpretation

of the verse is given in De Fuga 165, De Mut. 9, De Post. 169. 123

PHILO

. , ' 45 " ' " , . ' , 46 ." " ' , ' / ^ ^ , ' 47 . ' * {yap) , [219] >, , | ' , 48 * .
1
1

For I suggest .

See note a.

This must be the meaning if the text is to stand, but what are "the powers which are now discerned b y m i n d " ? The

124

T H E S P E C I A L L A W S , I. 4 4 - 4 7 u n i v e r s e will b e a b l e t o c o n t a i n . K n o w thyself, t h e n , a n d d o n o t b e l e d a w a y b y i m p u l s e s a n d desires b e y o n d t h y c a p a c i t y , n o r l e t y e a r n i n g for t h e u n a t t a i n a b l e uplift a n d c a r r y t h e e off t h y f e e t , for o f t h e o b t a i n a b l e n o t h i n g shall b e d e n i e d t h e e . W h e n 45 M o s e s h e a r d this, h e a d d r e s s e d t o H i m a s e c o n d petition and said, " I b o w before T h y admonitions, t h a t I n e v e r c o u l d h a v e r e c e i v e d t h e vision o f T h e e c l e a r l y m a n i f e s t e d , b u t I b e s e e c h T h e e t h a t I m a y at least see the g l o r y that surrounds T h e e , and b y T h y glory I understand the powers that k e e p guard around T h e e , o f w h o m I w o u l d fain g a i n a p p r e h e n s i o n , for t h o u g h h i t h e r t o t h a t has e s c a p e d m e , t h e t h o u g h t o f it c r e a t e s in m e a m i g h t y l o n g i n g t o h a v e k n o w l e d g e of them." T o this H e a n s w e r s , " T h e p o w e r s w h i c h 46 t h o u s e e k e s t t o k n o w are d i s c e r n e d n o t b y s i g h t b u t b y m i n d e v e n as I , W h o s e t h e y a r e , a m d i s c e r n e d b y m i n d a n d n o t b y s i g h t , a n d w h e n I s a y ' t h e y are dis c e r n e d b y m i n d ' I s p e a k n o t o f t h o s e w h i c h are n o w actually apprehended b y mind b u t m e a n that if these o t h e r p o w e r s c o u l d b e a p p r e h e n d e d it w o u l d n o t b e b y s e n s e b u t b y m i n d at its p u r e s t . B u t w h i l e in t h e i r 47 e s s e n c e t h e y are b e y o n d y o u r a p p r e h e n s i o n , t h e y nevertheless present t o y o u r sight a sort o f impress and c o p y o f their active working. Y o u m e n have for y o u r u s e seals w h i c h w h e n b r o u g h t i n t o c o n t a c t w i t h w a x o r similar m a t e r i a l s t a m p o n t h e m a n y n u m b e r o f i m p r e s s i o n s w h i l e t h e y t h e m s e l v e s are n o t d o c k e d in a n y p a r t t h e r e b y b u t r e m a i n as t h e y w e r e . Such y o u must conceive M y powers to b e , supplying quality and shape to things which lack either and y e t c h a n g i n g or lessening nothing o f their eternal nature.
, , a

sense to be expected is " I do not mean that they are now discerned," and so Heinemann and M a n g e y .

125

PHILO

' * , 49 . * . ' , , ' ' , //?. 50 , ." , ' . 51 I X . />]8 , , ' , , 1 2

O r , as some M S S . , , " g i v e individuality." It would be quite in Philo's w a y to associate with loea. MSS. , a word less suitable here and often confused in MSS. with . See Cohn, Hermes, 1908, p. 186.
2

126

T H E S P E C I A L L A W S , I. 48-51 S o m e a m o n g y o u call t h e m n o t i n a p t l y * f o r m s ' o r 48 ' i d e a s , ' s i n c e t h e y b r i n g f o r m i n t o e v e r y t h i n g t h a t is, giving order t o the disordered, limit t o the unlimited, bounds to the u n b o u n d e d , shape to the shapeless, and in g e n e r a l c h a n g i n g t h e w o r s e t o s o m e t h i n g b e t t e r . D o n o t , t h e n , h o p e t o b e e v e r a b l e t o a p p r e h e n d M e 49 o r a n y o f M y p o w e r s in O u r e s s e n c e . B u t I r e a d i l y a n d w i t h r i g h t g o o d w i l l will a d m i t y o u t o a s h a r e o f w h a t is a t t a i n a b l e . That means that I bid y o u c o m e a n d c o n t e m p l a t e t h e u n i v e r s e a n d its c o n t e n t s , a spectacle apprehended not b y the e y e o f the b o d y but b y the unsleeping eyes o f the mind. O n l y let there 50 b e the constant and profound longing for w i s d o m w h i c h fills its s c h o l a r s a n d d i s c i p l e s w i t h v e r i t i e s g l o r i o u s in t h e i r e x c e e d i n g l o v e l i n e s s . ' ' W h e n M o s e s h e a r d t h i s , h e d i d n o t c e a s e f r o m his d e s i r e b u t k e p t t h e y e a r n i n g f o r t h e i n v i s i b l e aflame in his heart. I X . A l l o f l i k e s o r t t o h i m , all w h o s p u r n i d l e f a b l e s 51 a n d e m b r a c e t r u t h in its p u r i t y , w h e t h e r t h e y h a v e b e e n s u c h f r o m t h e first o r t h r o u g h c o n v e r s i o n t o t h e b e t t e r side have r e a c h e d that higher state, obtain H i s a p p r o v a l , t h e f o r m e r b e c a u s e t h e y w e r e n o t false to the nobility o f their birth, the latter because their j u d g e m e n t led them to make the passage to piety. T h e s e last h e calls " p r o s e l y t e s , " o r n e w l y - j o i n e d , because they have j o i n e d the n e w and godly c o m m o n a b c

This and 3 2 3 below seem to be the only places where Philo definitely identifies the with the Platonic (Seat, though perhaps De Cher. 51 eV 4 m a y imply it. i.e. the contemplation must be philosophical, " looking through nature to nature's G o d . " T h e subject of is certainly G o d , but that of and the verbs that follow is more likely Moses. Rapid changes of this kind are not, I think, unusual in Philo.
b c

127

PHILO

52 . , , " " " * , ' ' ." 53 , [] , , [220] ' | , , . 54 '

1 2
1

MSS.

OLKLCOV.

So C o h n : M a n g e y on the other hand expunges , which is absent in three MSS., and retains . Against Cohn it m a y be said that it is not clear why the order which follows should be addressed to the proselytes instead of to Israel (unless on the ground that converts or perverts are apt to be particularly severe to their former co-religionists). If is retained a fair sense can be obtained. The honours awarded b y G o d to converts from the outside religions might naturally be regarded as a signal evidence of the abhorrence which these religions deserve.
a

See Lev. xix. 3 3 , 3 4 ; Deut. x. 18, 1 9 ; E . V . "strangers."

128

T H E S P E C I A L L A W S , I.

52-54

wealths T h u s , w h i l e g i v i n g e q u a l r a n k 52 t o all i n - c o m e r s w i t h all t h e p r i v i l e g e s w h i c h h e g i v e s to the native-born, he exhorts the old nobility to honour t h e m not only with marks o f respect but with special friendship and with m o r e than ordinary g o o d will. A n d s u r e l y t h e r e is g o o d r e a s o n for this ; t h e y h a v e left, h e says, their c o u n t r y , their kinsfolk and t h e i r friends f o r t h e s a k e o f v i r t u e a n d r e l i g i o n . Let t h e m n o t b e d e n i e d a n o t h e r c i t i z e n s h i p o r o t h e r ties o f f a m i l y a n d f r i e n d s h i p , a n d l e t t h e m find p l a c e s o f shelter standing r e a d y for refugees t o the c a m p o f piety. F o r t h e m o s t effectual l o v e - c h a r m , t h e c h a i n which binds indissolubly the goodwill which makes us o n e is t o h o n o u r t h e o n e G o d . Y e t h e 53 counsels t h e m that t h e y must not, presuming on the equal privilege and equal rank which H e grants t h e m b e c a u s e t h e y have d e n o u n c e d the vain imaginings o f t h e i r f a t h e r s a n d a n c e s t o r s , d e a l in i d l e t a l k o r r e v i l e with an unbridled t o n g u e the g o d s w h o m others a c k n o w l e d g e , lest t h e y on their part b e m o v e d t o u t t e r p r o f a n e w o r d s a g a i n s t H i m W h o t r u l y is. For t h e y k n o w n o t the difference, and since the falsehood has b e e n t a u g h t t o t h e m as t r u t h f r o m c h i l d h o o d a n d has g r o w n u p w i t h t h e m , t h e y will g o a s t r a y . But if any m e m b e r s o f the nation betray the honour 54
6 6

T h e word of course does not imply conversion to the religion of Israel, as Philo might have seen from " ye were proselytes in E g y p t . " T h o u shalt love him as thyself," L e v . xix. 3 4 . This is no doubt mainly based on E x . xxii. 2 8 , Thou shalt not revile G o d , " where the LXX has . See Mos. ii. 2 0 3 and note, with references to Josephus. But that passage shews that he gave the same interpretation to L e v . xxiv. 15, whosoever curseth G o d shall bear the guilt of his sin," on the grounds that as this is treated as a lesser sin than naming the name of the L o r d , it could not refer to the true G o d .
b 4 4 c 4 1 44

VOL. VII

129

PHILO

, , 55 . , * * * , , , , , , , , , , , 56 . . . , , , *
1
1

MSS. .

For this section cf. Deut. xiii. 12 ff., and xvii. 6 ff., though there a stricter inquiry is enjoined than what is suggested here. On this and Jewish lynching in general see A p p . pp. 6 1 6 - 6 1 8 .
ISO

T H E S P E C I A L L A W S , I.

54-56

d u e .to t h e O n e t h e y s h o u l d suffer t h e u t m o s t p e n a l t i e s . T h e y h a v e a b a n d o n e d t h e i r m o s t vital d u t y , t h e i r s e r v i c e in t h e r a n k s o f p i e t y a n d r e l i g i o n , h a v e c h o s e n darkness in preference t o the brightest light and blindfolded the mind which had the power o f keen vision. A n d i t is w e l l t h a t all w h o h a v e a z e a l f o r 5 5 virtue should b e p e r m i t t e d t o e x a c t the penalties offhand and with no delay, without bringing the offender b e f o r e j u r y or council or any kind o f magis t r a t e a t all, a n d g i v e full s c o p e t o t h e f e e l i n g s w h i c h possess t h e m , t h a t h a t r e d o f evil a n d l o v e o f G o d w h i c h u r g e s t h e m t o inflict p u n i s h m e n t w i t h o u t m e r c y o n the impious. T h e y should think that the occasion has m a d e t h e m c o u n c i l l o r s , j u r y m e n , h i g h sheriffs, m e m b e r s o f assembly, accusers, witnesses, laws, p e o p l e , e v e r y t h i n g in f a c t , s o t h a t w i t h o u t fear o r h i n d r a n c e t h e y m a y c h a m p i o n r e l i g i o n in full s e c u r i t y .
a 6

X . T h e r e is r e c o r d e d in t h e L a w s 56 t h e e x a m p l e o f o n e w h o a c t e d w i t h this a d m i r a b l e courage. H e had seen s o m e persons consorting with foreign w o m e n and through the attraction o f their love-charms spurning their ancestral customs and s e e k i n g admission t o t h e rites o f a fabulous religion. O n e in p a r t i c u l a r h e s a w , t h e c h i e f r i n g l e a d e r o f t h e b a c k s l i d i n g , w h o h a d t h e a u d a c i t y t o e x h i b i t his u n h o l y c o n d u c t in p u b l i c a n d w a s o p e n l y offering sacrifices, a travesty o f the name, to images o f w o o d and stone in t h e p r e s e n c e o f t h e w h o l e p e o p l e . S o , s e i z e d w i t h inspired fury, k e e p i n g b a c k the throng o f spectators
0

O r "governor (of a nome)." See note on De Ios. 3 . Goodenough, R o m a n magistrates." See N u m . xxv. ff. T h e story of Phinehas, used for allegorical purposes in De Post. 182 if., De Ebr. 7 3 ff., De Conf. 5 7 , has been given in much the same terms as here, though more fully, in Mos. i. 301 ff.
4 4 c

131

PHILO

57

68 [221]

59

, , ( ) , ' . , ? , , , ' , . , ' | , , , ( ' ) , , [ ' ] . X I . ' ,

T h e allusion is to L e v . xix. 2 8 (cf. ib. xxi. 5 , Deut. xiv. 1 ) , " Y e shall not m a k e a n y cuttings in your flesh for the dead ( L X X cm \\ nor print a n y marks upon y o u , " which Philo takes to refer to idolatrous practices. Such connexion as there is with the preceding section lies in the antithesis between bondage to G o d and bondage to idols. See A p p . p . 6 1 8 .

132

T H E S P E C I A L L A W S , I. 5 6 - 5 9 o n either side, he slew without a qualm him and her, t h e m a n b e c a u s e h e l i s t e n e d t o lessons w h i c h it w e r e a gain t o unlearn, the w o m a n because she had b e e n t h e i n s t r u c t o r in w i c k e d n e s s . T h i s d e e d s u d d e n l y 57 w r o u g h t in t h e h e a t o f e x c i t e m e n t a c t e d as a w a r n i n g to multitudes w h o were preparing to make the same apostasy. S o t h e n G o d , p r a i s i n g his h i g h a c h i e v e m e n t , the result o f zeal self-prompted and w h o l e h e a r t e d , c r o w n e d h i m w i t h a t w o f o l d a w a r d , t h e gifts o f p e a c e a n d p r i e s t h o o d , t h e first b e c a u s e H e j u d g e d t h e c h a m p i o n w h o h a d b a t t l e d for t h e h o n o u r o f G o d w o r t h y t o c l a i m a life free f r o m w a r , t h e s e c o n d b e c a u s e t h e g u e r d o n m o s t s u i t a b l e t o a m a n o f p i e t y is t h e p r i e s t l y office w h i c h p r o f e s s e s t h e s e r v i c e o f t h e F a t h e r , b o n d a g e t o W h o m is b e t t e r n o t o n l y t h a n f r e e d o m b u t also t h a n k i n g s h i p . B u t 58 s o m e l a b o u r u n d e r a m a d n e s s c a r r i e d t o s u c h an extravagant extent that they d o not leave themselves a n y m e a n s o f escape t o r e p e n t a n c e , b u t press t o enter into b o n d a g e to the works o f m e n and acknow l e d g e it b y i n d e n t u r e s n o t w r i t t e n o n p i e c e s o f p a r c h m e n t , b u t , as is t h e c u s t o m o f s l a v e s , b r a n d e d o n t h e i r bodies with red-hot iron. A n d there t h e y remain indelibly, for n o lapse o f time can m a k e t h e m fade. X I . T h e l i k e p r i n c i p l e is c l e a r l y m a i n t a i n e d in 59 t h e c a s e o f e v e r y t h i n g else b y t h e m o s t h o l y M o s e s , w h o l o v e s a n d t e a c h e s t h e t r u t h w h i c h h e desires t o e n g r a v e a n d s t a m p o n all his d i s c i p l e s , d i s l o d g i n g a n d b a n i s h i n g false o p i n i o n s t o a d i s t a n c e f r o m t h e i r
a b

N o t very clear. It obviously cannot refer to the preced ing section, nor very appropriately to 5 6 , 5 7 . For Philo does not g o on to suggest that the persons now described should be lynched or even judicially executed, but merely excluded, though L e v . xx. 6 and 27 sanction the penalty of death. See A p p . p. 6 1 8 .

133

PHILO

60 . , , , , , , , , )61 . , , , / ? ^ 62 , ; * , , , , , 63 . " " , , , '

1

MSS. or mostly . or -, - indifferently.

T h e adjective has -os, -, -

These terms are largely drawn from Deut. xviii. 10 f. where we have viov iv , , , , . Philo's , which Heinemann translates b y " Siihnepriester,"

134

THE

S P E C I A L L A W S , I. 6 0 - 6 3

understanding. T h u s , k n o w i n g t h a t t h e e r r i n g life 6 0 o f t h e m u l t i t u d e is g r e a t l y h e l p e d o n its w a y i n t o t h e w i l d s b y t h e art o f d i v i n a t i o n , h e f o r b i d s t h e m t o use a n y o f its f o r m s a n d e x p e l s f r o m his o w n c o m m o n w e a l t h all its f a w n i n g f o l l o w e r s , h a r u s p i c e s , purificators, augurs, interpreters o f prodigies, incantators, a n d t h o s e w h o p u t t h e i r faith in s o u n d s a n d v o i c e s . F o r all t h e s e are b u t g u e s s i n g at w h a t is p l a u s i b l e a n d 61 probable, and the same phenomena present to them i d e a s w h i c h diifer a t different t i m e s b e c a u s e t h e t h i n g s o n w h i c h t h e y are b a s e d h a v e n o n a t u r a l s t a b i l i t y n o r has t h e u n d e r s t a n d i n g a c q u i r e d a n y accurate touchstone b y which the genuine can b e tested and approved. A l l t h e s e p a v e t h e w a y for 62 impiety. W h y so ? Because he w h o pays attention a n d p u t s c o n f i d e n c e in t h e m is s p u r n i n g t h e C a u s e o f all in his b e l i e f t h a t t h e y a r e t h e s o l e c a u s e s o f g o o d a n d e v i l a n d fails t o p e r c e i v e t h a t t h e a n c h o r s o n w h i c h h e m o o r s his life a n d its c a r e s are u t t e r l y in s e c u r e , s u c h as b i r d s a n d w i n g s a n d t h e i r flight h i t h e r a n d t h i t h e r t h r o u g h t h e air, a n d g r o v e l l i n g reptiles which crawl out o f their holes to seek their f o o d ; a n d a g a i n entrails a n d b l o o d a n d c o r p s e s w h i c h d e p r i v e d o f life at o n c e c o l l a p s e a n d d e c o m p o s e a n d in this p r o c e s s e x c h a n g e t h e i r n a t u r a l p r o p e r t i e s f o r o t h e r s o f w o r s e c o n d i t i o n . M o s e s d e m a n d s t h a t 63 o n e w h o is r e g i s t e r e d in t h e c o m m o n w e a l t h o f t h e l a w s s h o u l d b e p e r f e c t n o t in t h e l o r e , i n w h i c h t h e m a n y are s c h o o l e d , o f divination and voices and
a

evidently corresponds to the of Deut. ( E . V . makes his son to pass through fire " ) . , cf. Mos. i. 2 8 7 , m a y mean o m e n s " generally. T h e " h a r u s p e x " naturally has no place in Deut., as the O . T . , I believe, shews no trace of divining b y entrails of victims, is given in L . & S. revised as diviner," but is clearly more specific.
4 4 4 4 4 4

135

PHILO

' . 64 , , 8 ' , , ' , [222] , | 65 , , , , , ' , - . , . 66 X I I , , , , , , ,

1
1

Here the MSS. insert the heading Tlcpl iepov.

See Deut. xviii. 15-18.

So (v. 18), " I will put m y words in his mouth and he shall speak unto them all that I shall command him." For the idea of insistence and reiteration in (in
c

136

THE

S P E C I A L L A W S , I.

63-66

p l a u s i b l e c o n j e c t u r e s , b u t in his d u t i e s t o w a r d s G o d in w h i c h t h e r e is n o t h i n g d o u b t f u l o r a m b i g u o u s but u n d o u b t e d , naked truth. B u t s i n c e a 64 l o n g i n g t o k n o w t h e future is i n g r a i n e d i n all m e n , which longing makes t h e m turn to haruspication and t h e o t h e r f o r m s o f d i v i n a t i o n in t h e p r o s p e c t o f find i n g c e r t a i n t y t h e r e b y , t h o u g h a c t u a l l y t h e y are brimful o f uncertainty and constantly convict t h e m selves o f falsehoodwhile h e v e r y earnestly forbids t h e m t o f o l l o w s u c h , y e t h e tells t h e m t h a t i f t h e y d o n o t s w e r v e f r o m p i e t y t h e y will n o t b e d e n i e d t h e full k n o w l e d g e o f t h e future. A p r o p h e t p o s s e s s e d 65 b y G o d will s u d d e n l y a p p e a r a n d g i v e p r o p h e t i c oracles. N o t h i n g o f w h a t h e says will b e his o w n , for h e t h a t is t r u l y u n d e r t h e c o n t r o l o f d i v i n e inspira t i o n has n o p o w e r o f a p p r e h e n s i o n w h e n h e s p e a k s b u t s e r v e s as t h e c h a n n e l for t h e i n s i s t e n t w o r d s o f A n o t h e r ' s p r o m p t i n g . F o r p r o p h e t s are t h e i n t e r p r e t e r s o f G o d , W h o m a k e s full use o f t h e i r o r g a n s o f s p e e c h t o s e t f o r t h w h a t H e wills. T h e s e a n d t h e l i k e a r e his i n j u n c t i o n s as t o t h e c o n c e p t i o n o f t h e o n e truly existing G o d . H a v i n g o p e n e d with t h e m , he n e x t proceeds to indicate h o w the honours due to H i m should b e paid. Xll. T h e h i g h e s t , a n d in t h e t r u e s t s e n s e t h e h o l y , 66 t e m p l e o f G o d is, as w e m u s t b e l i e v e , t h e w h o l e u n i v e r s e , h a v i n g for its s a n c t u a r y t h e m o s t s a c r e d p a r t o f all e x i s t e n c e , e v e n h e a v e n , for its v o t i v e o r n a m e n t s t h e stars, for its priests t h e a n g e l s w h o are servitors t o His p o w e r s , u n b o d i e d souls, n o t c o m p o u n d s
a & 6 d

colloquial English " to drum or din into one ") see note on De Mut. 5 7 . For the general sense of the passage cf. Quis Berum 265 f. The MSS. insert the heading " O f the temple," and Cohn begins a fresh numeration of chapters.
d

137

PHILO

67

[223]

68

69

70

, , ' , * , , . * | . ' * , , , , , ' * , , ' . - , , , * , , ,

Cf. Mos. ii. 2 8 8 .

138

THE

S P E C I A L L A W S , I. 6 6 - 7 0

o f r a t i o n a l a n d irrational n a t u r e , as ours a r e , b u t w i t h t h e irrational e l i m i n a t e d , all m i n d t h r o u g h a n d t h r o u g h , p u r e i n t e l l i g e n c e s , in t h e l i k e n e s s o f t h e monad. T h e r e is also t h e t e m p l e m a d e b y h a n d s ; for 67 it w a s r i g h t t h a t n o c h e c k s h o u l d b e g i v e n t o t h e forwardness o f those w h o p a y their tribute t o p i e t y a n d d e s i r e b y m e a n s o f sacrifices e i t h e r t o g i v e t h a n k s f o r t h e b l e s s i n g s t h a t b e f a l l t h e m o r t o ask for p a r d o n a n d f o r g i v e n e s s f o r t h e i r sins. B u t h e p r o v i d e d t h a t t h e r e s h o u l d n o t b e t e m p l e s b u i l t e i t h e r in m a n y p l a c e s o r m a n y in t h e s a m e p l a c e , for h e j u d g e d t h a t s i n c e G o d is o n e , t h e r e s h o u l d b e also o n l y o n e t e m p l e . F u r t h e r , h e d o e s n o t c o n s e n t t o t h o s e w h o w i s h t o 68 p e r f o r m t h e rites in t h e i r h o u s e s , b u t b i d s t h e m rise u p f r o m t h e e n d s o f t h e e a r t h a n d c o m e t o this t e m p l e . I n this w a y h e also a p p l i e s t h e s e v e r e s t t e s t t o t h e i r d i s p o s i t i o n s . F o r o n e w h o is n o t g o i n g t o sacrifice in a r e l i g i o u s spirit w o u l d n e v e r b r i n g h i m s e l f t o l e a v e his c o u n t r y a n d friends a n d k i n s f o l k a n d s o j o u r n in a strange land, b u t clearly it must b e the stronger attraction o f p i e t y which leads h i m t o endure separa t i o n f r o m his m o s t familiar a n d d e a r e s t friends w h o f o r m as it w e r e a s i n g l e w h o l e w i t h himself. A n d w e h a v e t h e s u r e s t p r o o f o f this i n w h a t a c t u a l l y 69 happens. C o u n t l e s s m u l t i t u d e s f r o m c o u n t l e s s cities c o m e , s o m e o v e r land, others over sea, from east and w e s t a n d n o r t h a n d s o u t h a t e v e r y feast. T h e y take t h e t e m p l e for t h e i r p o r t as a g e n e r a l h a v e n a n d safe r e f u g e f r o m t h e b u s t l e a n d g r e a t t u r m o i l o f life, a n d t h e r e t h e y s e e k t o find c a l m w e a t h e r , a n d , r e l e a s e d f r o m t h e c a r e s w h o s e y o k e has b e e n h e a v y u p o n t h e m f r o m t h e i r earliest y e a r s , t o e n j o y a b r i e f b r e a t h i n g s p a c e in s c e n e s o f g e n i a l c h e e r f u l n e s s . T h u s filled 7 0
a 5
b

See Deut. xii. 5-7, 11-14, 17-18.

See also A p p . p. 6 1 8 .

139

PHILO

, . 71 X I I I . ' ' , , ' , 72 ' , , ' , , * , * , ' 7 / 73 ,

Lit. " they are at leisure with the most necessary leisure." For this use of cf. 54 above. Possibly, however, " the leisure which they are compelled b y the nature of the circumstances to have," and so perhaps Heinemann (" unentbehrlicher " ) . But the cognate accusative, as used b y Philo, seems to me to point clearly to the rendering in the trans lation. Here the MSS. insert a heading Ilept , and Cohn begins a fresh numeration of the chapters, as in 12. For a note on the description which follows see A p p . pp. 6 1 8 - 6 1 9 . i.e. with two rows of pillars (so Heinemann).
6 c

140

T H E S P E C I A L L A W S , I. 7 0 - 7 3 w i t h c o m f o r t a b l e h o p e s t h e y d e v o t e t h e leisure, as is t h e i r b o u n d e n d u t y , t o holiness a n d t h e h o n o u r i n g o f G o d . F r i e n d s h i p s are f o r m e d b e t w e e n t h o s e w h o h i t h e r t o k n e w n o t e a c h o t h e r , a n d t h e sacrifices a n d l i b a t i o n s are t h e o c c a s i o n o f r e c i p r o c i t y o f f e e l i n g a n d c o n s t i t u t e t h e s u r e s t p l e d g e t h a t all are o f o n e mind. X I I I . T h i s t e m p l e is e n c l o s e d b y an o u t e r m o s t 71 wall o f v e r y g r e a t length and breadth, which gains a d d i t i o n a l s o l i d i t y b y f o u r p o r t i c o s s o a d o r n e d as t o present a very costly appearance. E a c h o f t h e m is t w o f o l d , a n d t h e s t o n e a n d t i m b e r u s e d as its m a t e r i a l s a n d s u p p l i e d in a b u n d a n c e , c o m b i n e d w i t h t h e skill o f e x p e r i e n c e d c r a f t s m e n a n d t h e c a r e b e s t o w e d o n it b y t h e m a s t e r - b u i l d e r s , h a v e p r o d u c e d a v e r y p e r f e c t p i e c e o f w o r k . T h e i n n e r walls are s m a l l e r a n d in a s e v e r e r s t y l e o f a r c h i t e c t u r e . R i g h t in t h e v e r y m i d d l e s t a n d s t h e s a n c t u a r y i t s e l f 72 w i t h a b e a u t y baffling d e s c r i p t i o n , t o j u d g e f r o m w h a t is e x p o s e d t o v i e w . F o r all i n s i d e is u n s e e n e x c e p t b y the high priest alone, and i n d e e d he, though charged with the duty o f entering once a y e a r , g e t s n o v i e w o f anything.** For he takes with h i m a b r a z i e r full o f l i g h t e d c o a l s a n d i n c e n s e , a n d t h e g r e a t q u a n t i t y o f v a p o u r w h i c h this n a t u r a l l y g i v e s f o r t h c o v e r s e v e r y t h i n g a r o u n d it, b e c l o u d s t h e e y e s i g h t a n d p r e v e n t s it f r o m b e i n g a b l e t o p e n e t r a t e t o a n y d i s t a n c e . T h e h u g e size a n d h e i g h t o f t h e 73
a 6 c 6

See L e v . xvi. 3 4 and cf Hebrews ix. 7, and in Philo, De Ebr. 136, De Gig. 5 2 . Philo, however, seems to m a k e a strange mistake, as it is only "the holy place within the v e i l " to which this applies. In 2 7 4 and 296 below he clearly states that the other priests had access to the rest of the sanctuary. See L e v . xvi. 12, 13. 141

PHILO

, , [224] | . ' , 74 . , ' ' ' , ' ' , " " ' " /' , , 75 . * . ' , , .
2
1

MSS.

M S S . . .

See Deut. xvi. 21. LXX , R . V . Asherah. Hecataeus in his description of the temple (see on 274) notes the absence of anything like a grove. 142

T H E S P E C I A L L A W S , I. 7 3 - 7 5 s a n c t u a r y m a k e it in s p i t e o f its c o m p a r a t i v e l y l o w s i t u a t i o n as p r o m i n e n t an o b j e c t as a n y o f t h e highest mountains. I n f a c t , s o v a s t are t h e b u i l d i n g s t h a t t h e y are s e e n c o n s p i c u o u s l y a n d s t r i k e t h e e y e w i t h a d m i r a t i o n , e s p e c i a l l y in t h e <iase o f foreign visitors, w h o c o m p a r e t h e m with the architec t u r e o f t h e i r o w n p u b l i c edifices a n d are a m a z e d b o t h at t h e i r b e a u t y a n d m a g n i f i c e n c e . B u t t h e r e is n o g r o v e w i t h i n t h e w a l l e d a r e a b y 74 order o f the law, for m a n y reasons. First, b e c a u s e t h e t e m p l e w h i c h is t r u l y h o l y d o e s n o t s e e k t o provide pleasure and hours o f easy e n j o y m e n t but the austerity o f religion ; secondly, because the means used to p r o m o t e the verdure o f trees, b e i n g the e x c r e m e n t s o f m e n and irrational animals, c a n n o t b e b r o u g h t in t h e r e w i t h o u t p r o f a n i t y ; thirdly, because the plants o f the wild kind o f vegetation a r e o f n o u s e , b u t o n l y , as t h e p o e t s s a y , " a b u r d e n to the soil," while those o f the cultivated variety w h i c h p r o d u c e fruits o f t h e s a m e q u a l i t y will d i s tract the weak-minded from the solemnity o f the sacred rites. F u r t h e r m o r e , o v e r g r o w n p l a c e s a n d 75 dense thickets are the resort o f malefactors, w h o use t h e i r o b s c u r i t y f o r t h e i r o w n s a f e t y a n d as a n a m b u s h whence they can suddenly attack whomsoever they wish. Broad spaces and openness and absence o f r e s t r i c t i o n o n e v e r y s i d e , w h e r e t h e r e is n o t h i n g t o hinder the sight, are m o s t suitable t o a t e m p l e , t o enable those w h o enter and spend their time there t o h a v e an accurate v i e w .
a b

Ibid, xviii. 104, Od. xx. 3 7 9 ; in both cases . Plato, however, has the form , Theaet. i. 176 D. In all these cases it is applied to human beings, and so b y Philo, Mos. i. 3 0 , De Cong. 1 7 1 ; but see Spec. Leg. iii. 5 0 .
143

PHILO

76

X I V . ' , at ' * ' , 77 . . ' " " ' , , 78 . ' ' , ' , , , . X V . | , ' , , * 1
1

Here the MSS. insert the heading Tlepl .

See Ex. xxx. 12-16, where the " ransom " is to be paid at the census to avert the plague, which might be expected to follow such a proceeding (see Driver). Here the MSS. give the heading " O f the priests," but Cohn does not begin a new numeration of chapters. The allusion is of course to the slaughter of the Calf6 e

144

T H E S P E C I A L L A W S , I. 7 6 - 7 9 X I V . T h e r e v e n u e s o f the t e m p l e are derived n o t 76 o n l y f r o m l a n d e d e s t a t e s b u t also f r o m o t h e r a n d far g r e a t e r s o u r c e s w h i c h t i m e will n e v e r d e s t r o y . For as l o n g as t h e h u m a n r a c e e n d u r e s , a n d it will e n d u r e f o r e v e r , t h e r e v e n u e s o f t h e t e m p l e also will r e m a i n secure co-eternal with the whole universe. F o r it is 77 o r d a i n e d t h a t e v e r y o n e , b e g i n n i n g a t his t w e n t i e t h y e a r , s h o u l d m a k e an a n n u a l c o n t r i b u t i o n o f firstfruits. T h e s e c o n t r i b u t i o n s are c a l l e d " r a n s o m m o n e y , " a n d t h e r e f o r e t h e first-fruits are g i v e n w i t h the utmost zeal. T h e donors bring t h e m cheerfully a n d g l a d l y , e x p e c t i n g t h a t t h e p a y m e n t will g i v e t h e m release from slavery or healing o f diseases and t h e e n j o y m e n t o f l i b e r t y fully s e c u r e d a n d also c o m plete preservation from danger. A s t h e n a t i o n is 78 v e r y p o p u l o u s , t h e offerings o f first-fruits are n a t u r ally e x c e e d i n g l y abundant. In fact, practically in e v e r y c i t y t h e r e are b a n k i n g p l a c e s f o r t h e h o l y m o n e y w h e r e p e o p l e regularly c o m e and give their offerings. A n d at s t a t e d t i m e s t h e r e are a p p o i n t e d t o carry the sacred tribute envoys selected o n their merits, from every city those o f the highest repute, u n d e r w h o s e c o n d u c t t h e h o p e s o f e a c h a n d all will travel safely. F o r it is o n t h e s e first-fruits, as p r e scribed b y t h e law, that the h o p e s o f the pious rest.
a

X V . T h e n a t i o n has t w e l v e t r i b e s , b u t o n e o u t 79 o f t h e s e w a s s e l e c t e d o n its s p e c i a l m e r i t s f o r t h e p r i e s t l y office, a r e w a r d g r a n t e d t o t h e m f o r t h e i r gallantry and g o d l y zeal o n an o c c a s i o n w h e n the m u l t i t u d e w a s s e e n t o h a v e fallen i n t o sin t h r o u g h

c

worshippers b y the Levites in E x . xxxii. A s to the statement that the Levites received their consecration as a reward for this, a statement made b y Philo also in his longer account of the event in Mos. ii. 160 f. and repeated in Spec. Leg. iii. 125 f., see A p p . p. 6 1 9 . VOL. VII L

145

PHILO

80

81

82

83

, , * ' , . X V I . . , , * - , , , , ' ' , ' . , , . ' , , ) See Lev. A p p . p. 619. 146

xxi. 17-21 a n d x x i i . 4 .

On "redundant"

see

T H E S P E C I A L L A W S , I. 7 9 - 8 3 following the ill-judged j u d g e m e n t o f some who per s u a d e d t h e m t o e m u l a t e t h e foolishness o f E g y p t a n d t h e v a i n l y i m a g i n e d fables c u r r e n t in t h a t land, a t t a c h e d t o irrational animals a n d e s p e c i a l l y t o bulls. F o r t h e m e n o f this t r i b e at n o b i d d i n g b u t t h e i r o w n m a d e a w h o l e s a l e s l a u g h t e r o f all t h e l e a d e r s o f t h e delusion and thus carrying to the e n d their champion ship o f p i e t y w e r e held t o have d o n e a truly religious deed. X V I . W i t h r e g a r d t o t h e p r i e s t s t h e r e are t h e f o l l o w i n g l a w s . I t is o r d a i n e d t h a t t h e p r i e s t s h o u l d be perfectly sound throughout, without any bodily deformity. N o part, that is, must b e lacking or have b e e n mutilated, nor on the other hand redundant, w h e t h e r t h e e x c r e s c e n c e b e c o n g e n i t a l o r an after g r o w t h d u e to disease. N o r m u s t t h e skin h a v e b e e n c h a n g e d into a leprous state or into malignant tetters or warts or any other eruptive growth. All these s e e m t o m e t o s y m b o l i z e perfection o f soul. F o r if t h e p r i e s t ' s b o d y , w h i c h is m o r t a l b y n a t u r e , m u s t b e s c r u t i n i z e d t o s e e t h a t it is n o t afflicted b y a n y serious m i s f o r t u n e , m u c h m o r e is t h a t s c r u t i n y n e e d e d for t h e i m m o r t a l s o u l , w h i c h w e are t o l d w a s f a s h i o n e d after t h e i m a g e o f t h e S e l f - e x i s t e n t . A n d the image o f G o d is t h e W o r d t h r o u g h w h o m t h e w h o l e u n i v e r s e was framed. A f t e r p r o v i d i n g f o r his p u r e d e s c e n t f r o m a n o b l e s t o c k a n d his p e r f e c t i o n b o t h o f b o d y a n d s o u l , t h e l e g i s l a t i o n d e a l s w i t h t h e dress w h i c h t h e p r i e s t m u s t a s s u m e w h e n h e is a b o u t t o c a r r y o u t t h e s a c r e d rites. It consists o f a linen tunic and short b r e e c h e s , the latter t o cover the loins, which must not b e e x p o s e d
a &
b

80

81

82

83

G e n . i. 2 7 .

See note on 171.

147

PHILO

, 6 * 84 . ' , , , , 85 . , , ' , , , , [226] | . 86 10' , ' , , ' , , , , '

1

is omitted in the other MSS. and appears in R as followed b y a word which Cohn prints as ?. H e does not say anything about the Armenian. See A p p . p. 620. See E x . xxviii. 40-43. For the word see note on De Som. i. 9 9 . See A p p . p. 6 2 0 . L e v . xvi. 4 . T h e linen garment worn on this special occasion is not mentioned in the account of Mos. ii. 109 if.,
b c d

148

T H E S P E C I A L L A W S , I. 8 3 - 8 6 a t t h e altar, w h i l e t h e t u n i c is t o m a k e t h e m n i m b l e in t h e i r m i n i s t r y , F o r in this u n d r e s s , w i t h n o t h i n g m o r e t h a n t h e s h o r t t u n i c s , t h e y are a t t i r e d s o as t o m o v e with unhampered rapidity when they bring the victims and the votive offerings and the libations a n d all o t h e r t h i n g s n e e d e d for t h e sacrifices. T h e 84 h i g h p r i e s t is b i d d e n t o p u t o n a similar dress w h e n h e e n t e r s t h e i n n e r shrine t o offer i n c e n s e , b e c a u s e its fine l i n e n is n o t , l i k e w o o l , t h e p r o d u c t o f c r e a t u r e s s u b j e c t t o d e a t h , a n d also t o w e a r a n o t h e r , t h e f o r m a t i o n o f w h i c h is v e r y c o m p l i c a t e d . I n this it w o u l d s e e m t o b e a likeness and c o p y o f the universe. T h i s is c l e a r l y s h e w n b y t h e d e s i g n . I n t h e first 85 p l a c e , it is a circular g a r m e n t o f a d a r k b l u e c o l o u r t h r o u g h o u t , a t u n i c w i t h a f u l l - l e n g t h skirt, t h u s s y m b o l i z i n g t h e air, b e c a u s e t h e air is b o t h n a t u r a l l y b l a c k a n d in a s e n s e a f u l l - l e n g t h r o b e s t r e t c h i n g from the sublunar r e g i o n a b o v e to the lowest re c e s s e s o f t h e e a r t h . S e c o n d l y , o n this is s e t a p i e c e 86 o f w o v e n w o r k in t h e s h a p e o f a b r e a s t p l a t e , w h i c h symbolizes heaven. For on the shoulder-points there are t w o e m e r a l d s t o n e s , a k i n d o f s u b s t a n c e w h i c h is e x c e e d i n g l y v a l u a b l e . T h e r e is o n e o f t h e s e o n e a c h s i d e a n d b o t h are circular, r e p r e s e n t i n g t h e h e m i s p h e r e s , o n e o f w h i c h is a b o v e a n d o n e u n d e r
a 6 c d 6

but its significance is pointed out at length in De Ebr. 86 ff. Cf. Leg. All. ii. 5 6 . 8 4 - 9 4 . This account and interpretation of the long robe (see E x . xxviii.) follow closely that of Mos. ii. 109-135, and the differences, mainly in the treatment of the two mysterious objects called in the L X X Clear shewing and Truth ( E . V . U r i m and T h u m m i m ) , 8 8 , and of the Bells, 9 3 , were, together with a comparison of the interpreta tion of the Bells in De Mig. 102 f., discussed in the note in V o l . V I . p . 6 0 9 , and the discussion need not be repeated here.
e

149

PHILO

, , , ' 88 . ' , - , , 89 ^ . , , * , , * * , * 90 , ' , , ' ; 91 ;

87
1

S o R and the Armenian. T h e other MSS. have or \ Cohn prints , , appealing to 279 below, but there the "sun's s u n " is G o d . H e also cites (Hermes, 1908, p. 187) De Op. 31 as representing light as the source of the sun, but that light is the , an idea which is not, I think, suited to this passage. For further discussion see A p p . p. 6 2 0 . 150

T H E S P E C I A L L A W S , I.

87 -91

t h e e a r t h . T h e n o n t h e b r e a s t t h e r e are t w e l v e 87 p r e c i o u s s t o n e s o f different c o l o u r s , a r r a n g e d in four r o w s o f t h r e e e a c h , s e t i n this f o r m o n t h e m o d e l o f t h e z o d i a c , f o r t h e z o d i a c c o n s i s t i n g o f t w e l v e signs m a k e s the four seasons o f the year b y giving three signs t o e a c h . T h i s p a r t o f t h e dress as 88 a w h o l e is s i g n i f i c a n t l y c a l l e d t h e r e a s o n - s e a t , b e c a u s e h e a v e n a n d its c o n t e n t s are all f r a m e d a n d o r d e r e d o n r a t i o n a l p r i n c i p l e s a n d p r o p o r t i o n s , for n o t h i n g t h e r e is irrational. O n the reason-seat he embroidered t w o pieces o f woven work, one o f which he called Clear Shewing and the other Truth. B y 89 T r u t h h e s u g g e s t s t h e t h o u g h t t h a t n o f a l s e h o o d is a l l o w e d t o s e t f o o t in h e a v e n b u t has b e e n b a n i s h e d e n t i r e l y t o t h e e a r t h l y r e g i o n s a n d has its l o d g i n g in t h e souls o f a c c u r s e d m e n : b y C l e a r S h e w i n g t h a t t h e h e a v e n l y b e i n g s m a k e c l e a r all t h i n g s t h a t w e a r e o r d o , w h i c h in t h e m s e l v e s w o u l d b e a l t o g e t h e r unknown. H e r e is a s e l f - e v i d e n t p r o o f . I f t h e l i g h t 90 o f the sun h a d n e v e r s h o n e , h o w c o u l d the numberless qualities o f b o d i l y things have b e e n p e r c e i v e d ? O r the multiform varieties o f colours and shapes ? Who else c o u l d h a v e s h e w n us n i g h t s a n d d a y s a n d m o n t h s a n d y e a r s a n d t i m e in g e n e r a l e x c e p t t h e r e v o l u t i o n s , h a r m o n i o u s a n d g r a n d b e y o n d all d e s c r i p t i o n , o f t h e s u n a n d t h e m o o n a n d t h e o t h e r stars ? H o w b u t 91
a b

I f I understand Philo aright, this description of the dress identifies what in Mos. ii. 109 is called the (there translated " ephod " ) with the Xoyeiov or " oracle of j u d g e ment " (for the translation " reason-seat" see note on Mos. ii. 112), while there the is attached b y chains to the . For the general sense of what follows cf. De Op. 5 8 - 6 2 ; also the eulogy of sight, De Abr. 158, 159, all of them deriving originally from Plato, Timaeus 4 7 .
b

151

PHILO

92

93

94

[227]

95

; ; ' , , , , , , * . X V I I . - ' , , , , ' . ' ' , , , , , * , , | , ' , . ' , ,

152

T H E S P E C I A L L A W S , I.

91-95

t h r o u g h t h e s a m e h e a v e n l y b o d i e s t e a c h i n g us t o c o m p u t e t h e divisions o f t i m e c o u l d w e h a v e l e a r n t t h e nature o f n u m b e r ? W h o could have o p e n e d and s h e w n t o t h e v o y a g e r his p a t h t h r o u g h t h e seas a n d all t h e e x p a n s e s o f t h e d e e p h a d n o t t h e stars as t h e y w h e e l a n d r e v o l v e in t h e i r c o u r s e s d o n e t h e w o r k ? N u m b e r l e s s o t h e r p h e n o m e n a h a v e b e e n o b s e r v e d a n d 92 recorded b y wise m e n w h o b y study o f the heavenly b o d i e s h a v e m a r k e d t h e signs o f c a l m w e a t h e r a n d s t o r m y winds, o f plentifulness and scarcity o f crops, o f m i l d a n d s c o r c h i n g s u m m e r s , o f sinister a n d s p r i n g like winters, o f droughts and rainy seasons, o f fecund i t y in animals a n d p l a n t s a n d o n t h e o t h e r h a n d o f s t e r i l i t y in b o t h a n d all o t h e r m a t t e r s o f t h e s a m e kind. F o r o f all t h e t h i n g s t h a t h a p p e n u p o n e a r t h , t h e signs are g r a v e n in t h e f a c e o f h e a v e n . X V I I . A t t h e v e r y l o w e s t p a r t o f t h e skirt t h e r e 93 are a p p e n d e d g o l d e n p o m e g r a n a t e s a n d b e l l s a n d f l o w e r - w o r k , s y m b o l s o f e a r t h a n d w a t e r : t h e flower p a t t e r n s o f e a r t h b e c a u s e t h e y g r o w a n d flower o u t o f it, t h e p o m e g r a n a t e o r f l o w i n g fruit, o f w a t e r , t h e n a m e p r e s e r v i n g its d e r i v a t i o n f r o m " f l o w i n g , " w h i l e the bells s h e w forth the h a r m o n y and c o n c o r d and u n i s o n o f t h e p a r t s o f t h e u n i v e r s e . T h e o r d e r in 94 w h i c h t h e p a r t s are a r r a n g e d is also a d m i r a b l e . At t h e v e r y t o p is w h a t h e calls t h e b r e a s t p i e c e in w h i c h are p l a c e d t h e s t o n e s , a c o p y o f h e a v e n b e c a u s e h e a v e n also is at t h e t o p . T h e n u n d e r it t h e fulll e n g t h skirt, d a r k b l u e r i g h t t h r o u g h b e c a u s e t h e air also is b l a c k a n d o c c u p i e s t h e s e c o n d p o s i t i o n b e l o w t h e h e a v e n , a n d t h e flower-work a n d p o m e g r a n a t e s at t h e e x t r e m i t i e s b e c a u s e t o e a r t h a n d w a t e r is a l l o t t e d t h e l o w e s t p l a c e in t h e u n i v e r s e . S u c h is 9 5 t h e f o r m in w h i c h t h e s a c r e d v e s t u r e w a s d e s i g n e d , 153

PHILO

' * 96 . , 1 ) , ' * , , 97 . ' , , , , , , , , , , . 98 X V I I I . * , , * * ,

1 5

So Cohn combining the vlov of some authorities with the of others. O n see A p p . p. 6 2 0 . See L e v . x. 8-11, and cf. De Ebr. 154 130 f.

T H E S P E C I A L L A W S , I. 9 5 - 9 8 a c o p y o f the universe, a p i e c e o f w o r k o f marvellous b e a u t y t o t h e e y e a n d t h e m i n d . T o t h e e y e it presents a most amazing appearance transcending a n y w o v e n w o r k t h a t w e p o s s e s s in v a r i e t y a n d c o s t l i ness, to the mind the philosophical conceptions which its p a r t s s u g g e s t . F o r it e x p r e s s e s t h e wish first 9 6 that the h i g h priest should have in e v i d e n c e u p o n h i m an i m a g e o f t h e A l l , t h a t s o b y c o n s t a n t l y c o n t e m p l a t i n g it h e s h o u l d r e n d e r his o w n life w o r t h y o f t h e s u m o f t h i n g s , s e c o n d l y t h a t in p e r f o r m i n g his h o l y office h e s h o u l d h a v e t h e w h o l e u n i v e r s e as his fellow-ministrant. A n d v e r y r i g h t a n d fit it is t h a t h e w h o is c o n s e c r a t e d t o t h e F a t h e r o f t h e w o r l d s h o u l d t a k e w i t h h i m also t h a t F a t h e r ' s s o n , t h e u n i v e r s e , for t h e s e r v i c e o f t h e C r e a t o r a n d B e g e t t e r . T h e r e is also a t h i r d t r u t h s y m b o l i z e d 97 b y the holy vesture which must not b e passed over in s i l e n c e . A m o n g t h e o t h e r n a t i o n s t h e priests are a c c u s t o m e d t o offer p r a y e r s a n d sacrifices for t h e i r k i n s m e n a n d friends a n d f e l l o w - c o u n t r y m e n o n l y , b u t the high priest o f the J e w s makes prayers and gives thanks not only on behalf o f the whole human r a c e b u t also f o r t h e p a r t s o f n a t u r e , e a r t h , w a t e r , air, fire. F o r h e h o l d s t h e w o r l d t o b e , as in v e r y t r u t h it i s , his c o u n t r y , a n d i n its b e h a l f h e is w o n t t o p r o pitiate the Ruler with supplication and intercession, beseeching H i m to m a k e His creature a partaker o f His o w n kindly and merciful nature. X V I I I . A f t e r s a y i n g this b y w a y o f p r e l u d e , h e 98 proceeds to lay d o w n another statute commanding t h a t h e w h o a p p r o a c h e s t h e altar a n d h a n d l e s t h e sacri fices s h o u l d n o t d u r i n g t h e t i m e in w h i c h it is his d u t y t o p e r f o r m the sacred rites drink w i n e or any other i n t o x i c a n t , a n d this for f o u r m o s t c o g e n t reasons : 155
a

PHILO

, 99 , , , 100 . , , , * , ' , [228] | , . , " " . 101 X I X . ' , 1

1

MSS. .

The

words in inverted commas

are

an

almost exact

156

T H E S P E C I A L L A W S , I. 9 8 - 1 0 1 the dangers o f slackness, forgetfulness, sleep and foolish behaviour. F o r s t r o n g d r i n k e n e r v a t e s t h e 99 b o d i l y f a c u l t i e s , a n d m a k e s t h e l i m b s m o r e difficult t o m o v e , i n c r e a s e s t h e t e n d e n c y t o s l u g g i s h n e s s in a m a n , a n d irresistibly f o r c e s h i m t o fall a s l e e p , w h i l e b y r e l a x i n g t h e s i n e w s o f t h e s o u l it p r o d u c e s b o t h f o r g e t f u l n e s s a n d f o o l i s h c o n d u c t . W h e n h e is s o b e r , his b o d i l y p a r t s are b u o y a n t a n d easier t o m o v e , t h e s e n s e s are c l e a r e r a n d b r i g h t e r a n d t h e m i n d k e e n e r s i g h t e d , s o t h a t it c a n f o r e s e e e v e n t s a n d r e c o u n t w h a t it has s e e n in t h e p a s t . I n g e n e r a l , i n d e e d , w i n e 100 m u s t b e r e g a r d e d as v e r y u n p r o f i t a b l e for e v e r y s i d e o f life, s i n c e it p r e s s e s h a r d u p o n t h e s o u l , dulls t h e senses and w e i g h s d o w n the b o d y , leaving none o f our faculties free and untrammelled b u t h a m p e r i n g the natural activity o f each. B u t in r e l i g i o u s rites a n d c e r e m o n i e s t h e m i s c h i e f is g r a v e r in t h e s a m e d e g r e e as it is m o r e i n t o l e r a b l e t o offend a g a i n s t o u r d u t y to G o d than our duty to man. T h u s it is a v e r y p r o p e r e n a c t m e n t t h a t t h e officiants at t h e sacrifice s h o u l d fast f r o m w i n e , " t o d i s c e r n a n d distinguish b e t w e e n h o l y a n d p r o f a n e , c l e a n a n d u n c l e a n , " lawful and unlawful. X I X . S i n c e a p r i e s t is a m a n w e l l b e f o r e h e is 101 a p r i e s t a n d m u s t a n d s h o u l d f e e l t h e i n s t i n c t for m a t i n g , M o s e s a r r a n g e s f o r his m a r r i a g e w i t h a p u r e virgin w h o s e parents and grandparents and ancestors are e q u a l l y p u r e , h i g h l y d i s t i n g u i s h e d for t h e e x c e l a &

quotation of L e v . x. 1 0 , but the addition " lawful and unlawful," also represents v. 1 1 " t o teach the sons of Israel all the statutes " ( L X X ). O r "primarily a man, and only secondarily a priest," not indicating time or even importance, but that the genus comes before the species.
b

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PHILO

102 . id, , ' , 7/ ' , ' [] . 103 , , , , ' , , / ' 104 . " "' * , * . *
1
1

MSS. .

See Lev. xxi. 7 (not as Cohn, 13, 14, which refer to the high priest), T h e y shall not take a woman that is a harlot or profane, or a woman put away from her husband." B y a " pure virgin " Philo, as appears from 108, means that if she is unmarried she must be pure. T h e instruction to inquire into her lineage has no scriptural authority. But Josephus, Contra Apion. i. 3 1 , entirely supports it as a
4 4

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THE SPECIAL LAWS, I. 102-104 lence of their conduct and lineage. For a harlot is 102 profane in body and soul, even if she has discarded her trade and assumed a decent and chaste demeanour, and he is forbidden even to approach her, since her old way of living was unholy. Let such a one indeed retain in other respects her civic rights as she has been at pains to purge herself from her defilements, for repentance from wrongdoing is praiseworthy. Nor let anyone else be prevented from taking her in marriage, but let her not come near to the priest. For the rights and duties of the priesthood are of a special kind, and the office demands an even tenor of blamelessness from birth to death. It would be 103 foolish if, while the bodily scars which wounds leave behind them, marks of misfortune and not of de pravity, preclude one from the priesthood, the women who have sold their personal charms not only under compulsion but sometimes by free and deliberate choice, should just because of a belated and reluctant repentance pass straight from their lovers to wedlock with the priests and exchange the stews for a lodging in holy ground. For in the souls of the repentant there remain, in spite of all, the scars and prints of their old misdeeds. It is well and admirably said in 104 another place, " Neither shall the hire of a harlot be brought into the Temple," though the coins are not guilty in themselves but only because of the recipient and the business for which it was given her. Surely
5 0 a

practice, " H e must inquire into her pedigree, obtaining the genealogy from the archives and producing a number of witnesses." Josephus goes on to say that the practice is observed a m o n g the Jews of E g y p t , Babylonia, and else where, as much as in Palestine. See A p p . p. 6 2 0 . Deut. xxiii. 18.
b c

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PHILO

en , , . 105 X X . , , , /, ' [229] | , 106 ' , , , 107 . , ' , .

L e v . xxi. 13, 14. i.e. successive high priests. T h e use of the plural is odd and might suggest that it refers to the couple; and so
b

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T H E S P E C I A L L A W S , I.

104-107

o n e would n o t care t o admit t o partnership with the p r i e s t s t h e w o m e n w h o s e v e r y m o n e y is p r o f a n e a n d r e g a r d e d as b a s e , e v e n t h o u g h t h e m e t a l a n d t h e s t a m p is t r u e . XX. S o strict are t h e r e g u l a t i o n s l a i d d o w n for t h e 105 m a r r i a g e o f t h e h i g h p r i e s t t h a t h e is n o t e v e n p e r m i t t e d t o m a r r y a w i d o w , w h e t h e r h e r i s o l a t i o n is d u e to the death o f her husband or divorce from him while still a l i v e . T h i s is l a i d d o w n first in o r d e r t h a t t h e h o l y s e e d m a y p a s s i n t o p u r e a n d u n t r o d d e n soil a n d t h e issue r e c e i v e n o a d m i x t u r e with another family. S e c o n d l y , t h a t b y m a t i n g w i t h souls e n t i r e l y i n n o c e n t a n d u n p e r v e r t e d t h e y m a y find it easy t o m o u l d the characters and dispositions o f their w i v e s , f o r t h e m i n d s o f v i r g i n s are e a s i l y i n f l u e n c e d and attracted to virtue and very ready to b e taught. B u t s h e w h o has h a d e x p e r i e n c e o f a n o t h e r h u s b a n d 106 is n a t u r a l l y less a m e n a b l e t o i n s t r u c t i o n . For her s o u l is n o t o n e o f t h e c o m p l e t e l y s i m p l e k i n d l i k e a s h e e t o f w a x l e v e l l e d t o s h o w c l e a r l y t h e lessons t o b e i n s c r i b e d u p o n it, b u t r a t h e r l i k e o n e r o u g h e n e d b y t h e i m p r i n t s a l r e a d y s c o r e d u p o n it, w h i c h resist effacement and either d o not yield to the dint o f other seals o r , i f t h e y d o , c o n f u s e t h e m w i t h t h e i r o w n in dentations. L e t t h e h i g h p r i e s t t h e n t a k e a v i r g i n 107 w h o is i n n o c e n t o f m a r r i a g e . A n d w h e n I say " virgin " I e x c l u d e n o t only o n e with w h o m another m a n has h a d i n t e r c o u r s e b u t also o n e w i t h w h o m a n y o t h e r has b e e n d e c l a r e d t o h a v e a n a g r e e m e n t o f b e t r o t h a l , e v e n t h o u g h h e r b o d y is t h a t o f a m a i d intact.
a b 0

apparently Heinemann takes it, but it seems to me imposs ible that Philo should be ^supposing that the high priest's character is moulded"by his wife. See on Spec. Leg. iii. 72 ( A p p . ) .
c

VOL. VII

161

PHILO
108

X X I . Tots' , ' , ' , . , , ' . 109 , ' , . 110 X X I I . , , IV * 111 .

O r "ordinary." S o H e i n e m a n n ; M a n g e y " privatis." But all these are strange uses for the phrase which should mean the several or particular priests, like oi . Possibly it means the priests who stood b y themselves as a of the whole class, the other being the high priest, and so almost = " as a class." S o perhaps , 226. L e v . xxi. 7. The permission is reasonably deduced from the prohibition to marry the divorced.
b

162

T H E S P E C I A L L A W S , I. 1 0 8 - 1 1 1 X X I . A s f o r t h e s u b o r d i n a t e p r i e s t s , w h i l e t h e 108 o t h e r m a r r i a g e r e g u l a t i o n s a r e t h e s a m e f o r t h e m as for t h o s e w h o h o l d t h e h i g h e s t p r i e s t h o o d , t h e y are p e r m i t t e d t o w e d w i t h i m m u n i t y n o t o n l y virgins b u t w i d o w s , t h o u g h o n l y s u c h as h a v e l o s t t h e i r husbands b y death. T h i s l i m i t a t i o n is d u e t o t h e desire o f the law t o r e m o v e animosities and feuds from the lives o f the priests. W h i l e t h e first h u s b a n d lives, quarrels m i g h t b e e n g e n d e r e d b y the feminine proclivity to jealousy. H i s d e a t h carries w i t h it t h e death o f any hostility t o the s e c o n d husband. A s for 109 t h e distinction b e t w e e n priests and high priests, the view o f the law was that the greater sanctity and p u r i t y r e q u i r e d o f t h e l a t t e r i n all o t h e r m a t t e r s s h o u l d b e e x t e n d e d t o his c h o i c e o f a p a r t n e r in m a r r i a g e , and therefore it f o r b a d e h i m t o take t o wife any b u t a m a i d e n . But to those o f the second r a n k i t m a d e c o n c e s s i o n s as t o t h e i r r e l a t i o n s w i t h w o m e n a n d p e r m i t t e d t h e m t o e s p o u s e s u c h as h a d had experience o f other husbands. X X I I . F u r t h e r , i t m a d e c l e a r d i s t i n c t i o n s as t o t h e 110 birth o f the intended wives. T h e high priest must n o t p r o p o s e m a r r i a g e s a v e t o o n e w h o is n o t o n l y a virgin b u t a priestess d e s c e n d e d from priests , so that b r i d e a n d b r i d e g r o o m m a y b e o f o n e h o u s e a n d in a sense o f the same blood and so, harmoniously united, shew a lifelong blending o f temperament firmly established. B u t t h e r e s t a r e p e r m i t t e d t o m a r r y 111
6 0 d a

A s the jealousy is clearly that felt b y one or both of the husbands, I do not see the point of " feminine" unless it means that such a feeling is natural in a woman, but dis graceful to a m a n . S o m e word expressing "excited b y a passion for w o m e n , " like , seems to be wanted. S o Philo interprets L e v . xxi. 14 c and in the next verse, e V c ( E . V . " of his own people " ) .
d

163

PHILO

, , ' . ' [230] , | * * .

1

112

XXIII.

. ' , , * juiaiveaftxi , ' , , 113 . ' ' * * , , , , . * , 114 , ,

1

MSS. .

Deduced from the absence of the prohibition which Philo believes to be imposed on the high priest. usually means purificatory rites, but here, like
6

164

T H E S P E C I A L L A W S , I.
a

111-114

t h e daughters o f others than priests partly because t h e restrictions r e q u i r e d t o maintain their purity are slight, partly b e c a u s e the law did n o t wish that t h e n a t i o n s h o u l d b e d e n i e d a l t o g e t h e r a s h a r e in t h e p r i e s t l y c l a n s h i p o r b e e n t i r e l y e x c l u d e d f r o m it. This was the reason w h y he did not forbid the other priests t o intermarry with the laity o f the nation, for i n t e r m a r r i a g e is k i n s h i p in t h e s e c o n d d e g r e e . Sonsin-law are sons t o their fathers-in-law, and the latter are fathers t o the former. X X I I I . T h e s e a n d similar r e g u l a t i o n s as t o m a r - J 12 r i a g e are i n t e n d e d t o p r o m o t e t h e g e n e r a t i o n o f c h i l d r e n , b u t s i n c e g e n e r a t i o n is f o l l o w e d b y d i s s o l u t i o n , h e has l a i d d o w n laws f o r t h e priests d e a l i n g with deaths. In these he ordains that t h e y should n o t i n c u r d e f i l e m e n t f o r all c o n n e c t e d w i t h t h e m b y friendship or kinship whatever the d e g r e e , b u t only for fathers and m o t h e r s , sons and daughters, brothers a n d m a i d e n sisters. B u t t h e h i g h p r i e s t is p r e c l u d e d 113 f r o m all o u t w a r d m o u r n i n g a n d s u r e l y w i t h g o o d reason.** F o r t h e s e r v i c e s o f t h e o t h e r priests c a n b e p e r f o r m e d b y d e p u t y , s o t h a t i f s o m e are in m o u r n i n g n o n e o f t h e c u s t o m a r y rites n e e d suffer. But no one e l s e is a l l o w e d t o p e r f o r m t h e f u n c t i o n s o f a h i g h priest and therefore he must always continue undefiled, n e v e r c o m i n g i n c o n t a c t ~ w i t h a c o r p s e , s o t h a t h e m a y b e r e a d y t o offer his p r a y e r s a n d sacrifices at the proper time without hindrance on behalf o f the nation. F u r t h e r , s i n c e h e is d e d i c a t e d t o G o d a n d 114 has b e e n m a d e c a p t a i n o f t h e s a c r e d r e g i m e n t , h e o u g h t t o b e e s t r a n g e d f r o m all t h e ties o f b i r t h a n d
6 0

in 109, seems to be used of what keeps a person pure. See L e v . xxi. 1-3. See L e v . xxi. 10-12.
c d

165

PHILO

115

116

117

118

, , , , . , , , . , , , , , , . X X I V . ' . , , , , . ^ ^ , ,
9 1
1

S o m e MSS. , others .

Cf. De Som. ii. 188. See Lev. xxi. 17 f., already cited on 8 0 . Here the stress

166

THE

S P E C I A L L A W S , I.

114-118

n o t b e s o o v e r c o m e b y affection t o p a r e n t s o r c h i l d r e n o r b r o t h e r s as t o n e g l e c t o r p o s t p o n e a n y o n e o f t h e r e l i g i o u s d u t i e s w h i c h it w e r e w e l l t o p e r f o r m w i t h o u t a n y d e l a y . H e f o r b i d s h i m also e i t h e r t o r e n d his 115 g a r m e n t s for his d e a d , e v e n t h e n e a r e s t a n d d e a r e s t , o r t o t a k e f r o m his h e a d t h e insignia o f t h e p r i e s t h o o d , or o n a n y a c c o u n t t o l e a v e t h e s a c r e d p r e c i n c t s u n d e r the pretext o f mourning. Thus, showing reverence b o t h to the place and to the personal ornaments with w h i c h h e is d e c k e d , h e will h a v e his f e e l i n g o f p i t y u n d e r c o n t r o l a n d c o n t i n u e t h r o u g h o u t free f r o m s o r r o w . F o r t h e l a w d e s i r e s h i m t o b e e n d u e d w i t h 116 a nature higher than the merely human and to approximate to the Divine, on the border-line, we may truly say, b e t w e e n the t w o , that m e n m a y have a mediator through w h o m t h e y m a y propitiate G o d and G o d a s e r v i t o r t o e m p l o y in e x t e n d i n g t h e a b u n d a n c e o f His boons to men. X X I V . T h e s e rules are f o l l o w e d d i r e c t l y b y his 117 l e g i s l a t i o n o n t h o s e w h o are t o s h a r e in t h e firstfruits. I f a n y o f t h e p r i e s t s , h e tells us, has lost t h e u s e o f his e y e s o r h a n d s o r f e e t o r a n y p a r t o f his b o d y , or suffers f r o m a n y d e f e c t , h e m u s t refrain f r o m officiating b e c a u s e o f t h e afflictions w h i c h h a v e b e fallen h i m , b u t h e m a y e n j o y t h e p r i v i l e g e s c o m m o n t o t h e priests b e c a u s e his p u r e l i n e a g e still r e m a i n s without reproach. I f , h o w e v e r , l e p r o u s e r u p t i o n s 118 a p p e a r u p o n h i m o r h e is suffering f r o m s e m i n a l issue, the priest must not t o u c h the holy table or any o f the p r i z e s t o w h i c h his c l a n is e n t i t l e d until in t h e o n e c a s e t h e issue has c e a s e d , in t h e o t h e r t h e l e p r o s y is c o n v e r t e d i n t o a r e s e m b l a n c e t o t h e h u e o f h e a l t h y flesh.
a b c

is on v. 22 " the gifts of G o d are most holy and he shall eat of the holy " ( L X X ) . See Lev. xxii. 4-7.
c

167

PHILO

119 . [231] | , , , , ' . 120 ' , , * , * , , , , 121 , . , * , , , , , { ) / - , ' 122 ,

1 2

S o m e MSS. , and so M a n g e y , who perhaps understood it to mean that if the neighbour is one who habitually shared the table of the priest, the danger would be avoided. S o m e MSS. omit , the others . Some MSS. omit , the others .
2 3

168

T H E S P E C I A L L A W S , I. 1 1 9 - 1 2 2 F u r t h e r , i f a p r i e s t t o u c h e s a n y i m p u r e o b j e c t o r , as 119 o f t e n h a p p e n s , has a n e m i s s i o n d u r i n g t h e n i g h t , h e must not during that day partake o f consecrated food b u t b a t h e h i m s e l f , a n d after s u n d o w n h e s h o u l d n o t b e d e b a r r e d f r o m its u s e . B u t t h e first-fruits m u s t 120 b e k e p t out o f the hands o f a dweller near the p r i e s t o r his h i r e d s e r v a n t ; t h e first is m e n t i o n e d b e c a u s e b o a r d a n d h o s p i t a l i t y are usually g i v e n t o n e i g h b o u r s , a n d t h e r e is a d a n g e r t h a t t h e c o n s e c r a t e d m e a t s m a y b e profaned through an untimely generosity abused as a p r e t e x t f o r i m p i e t y . F o r w e m u s t n o t s h a r e e v e r y t h i n g w i t h e v e r y o n e , b u t r e s t r i c t o u r gifts t o w h a t are suitable t o the recipient. Otherwise the most ex c e l l e n t a n d v a l u a b l e t h i n g w h i c h life p o s s e s s e s , o r d e r , will b e d e s t r o y e d , v a n q u i s h e d b y its m o s t m i s c h i e v o u s foe, confusion. F o r i f sailors o n m e r c h a n t vessels 121 w e r e r e m u n e r a t e d equally with the pilots, or oarsmen and marines o n men-of-war with captains and a d m i r a l s , o r c a v a l r y s o l d i e r s in a r m i e s w i t h t h e i r c o m m a n d e r s , o r r a n k a n d file w i t h t h e i r officers, o r r e g i m e n t a l c a p t a i n s w i t h g e n e r a l s , o r in c i t i e s l i t i g a n t s w i t h j u d g e s , c o u n c i l l o r s w i t h t h e i r c h a i r m e n , o r in g e n e r a l private individuals with rulers, disturbances a n d f a c t i o n s w o u l d arise a n d t h e n o m i n a l e q u a l i t y w o u l d e n g e n d e r an actual inequality. F o r like p a y f o r u n l i k e w o r t h is i n e q u a l i t y , a n d i n e q u a l i t y is t h e fountain o f evil. O n t h e s a m e p r i n c i p l e t h e g e n e r a l 122 law against giving a w a y the prerogatives o f the priests should b e e x t e n d e d t o t h e n e i g h b o u r s also. O t h e r w i s e t h e y will b e h a n d l i n g t h e f o r b i d d e n m e a t s
a 6

See L e v . xxii. 10. Philo evidently takes = " neighbour " (a sense which the word no doubt can bear). E . V . " sojourner," presumably meaning a stranger residing temporarily (?) with the priest. L i t . " lest one throw a w a y . "
b

169

PHILO

123

124

125

126

127

. X X V . * * 6 , . ' ' , [], , ' . , , ' , ' # . , , / , , * ' ' ' , , ,

See L e v . xxii. 1 0 : LXX , E . V . " stranger," mean ing " one who is not a priest." T h e word might mean "foreigner," but as the L X X uses the same word in v. 12, where Philo interprets it as a non-priest ( 129), he probably means the same here.

170

T H E S P E C I A L L A W S , I.

122-127

j u s t b e c a u s e t h e y l i v e in t h e v i c i n i t y . F o r t h e privilege belongs not to a dwelling-house, but to a caste. X X V . I n t h e s a m e w a y n o o n e 123 m u s t b e s t o w t h e s a c r e d p r e r o g a t i v e o n a h i r e d ser v a n t , e i t h e r as his hire o r in e x c h a n g e for his s e r v i c e . F o r h e will s o m e t i m e s use t h e gift for i m p r o p e r p u r poses, thus profaning the rewards attached to pure l i n e a g e a n d t h e m i n i s t r y o f t h e s a n c t u a r y . T h i s is t h e 124 r e a s o n w h y n o o n e at all o f alien r a c e , e v e n t h o u g h h e b e n o b l y b o r n and o f the original stock, without flaw e i t h e r o n t h e m a l e o r t h e f e m a l e l i n e , is p e r m i t t e d b y t h e l a w t o s h a r e in t h e s a c r e d t h i n g s , in order that the privileges m a y not b e tainted with bastardy b u t remain the securely g u a r d e d possessions o f the priestly order. F o r it w o u l d b e p r e p o s t e r o u s 125 t h a t w h i l e t h e sacrifices a n d s a c r e d rites a n d all t h e c e r e m o n i e s o f t h e altar are c o m m i t t e d n o t t o all b u t t o t h e priests a l o n e , t h e r e w a r d s a s s i g n e d t o t h e s e offices s h o u l d b e c o m e c o m m o n p r o p e r t y a n d at t h e s e r v i c e o f c h a n c e c o m e r s , as t h o u g h it w e r e r i g h t t o w e a r o u t t h e priests w i t h t o i l a n d l a b o u r a n d t h e c a r e s t h a t b e s e t t h e m n i g h t a n d d a y a n d at t h e s a m e t i m e t o a l l o w t h e i r r e w a r d s t o b e s h a r e d b y idlers. B u t t h e h o m e - b r e d o r p u r c h a s e d s l a v e , h e p r o c e e d s , 126 should, b e g i v e n his s h a r e in f o o d a n d d r i n k f r o m t h e first-fruits b y t h e p r i e s t , his m a s t e r . First, b e c a u s e t h e s e r v a n t has n o r e s o u r c e s b u t his m a s t e r , a n d t h a t m a s t e r ' s e s t a t e consists o f t h e s a c r e d gifts o f c h a r i t y b y w h i c h the slave m u s t necessarily b e maintained. S e c o n d l y , w h a t is sure t o c o m e t o pass a n y h o w s h o u l d 127 m o s t certainly b e d o n e voluntarily. Our domestics are a l w a y s w i t h us a n d s h a r e o u r l i v e s . T h e y p r e p a r e
a b
b

See Lev. xxii. 11. 171

PHILO

[232] I , , , , ' , , , , 128 , , 77i.ve/zTcu , . 129 X X V I . 0 ' , , , , , , , * , 130 , , ' . 131 X X V I I . 1 2 3

1

MSS. or . MSS. 8e. Here the MSS. insert the heading Tepa .
3

i.e. if the sacred meats are pilfered and eaten on the sly, they would be treated irreverently; but if they are eaten openly and under supervision, this danger is avoided. 172

T H E S P E C I A L L A W S , I. 127-131 t h e o r d i n a r y f o o d a n d d r i n k a n d a d d i t i o n a l dishes for their masters, stand b y the table and carry out the remains. W h e t h e r w e w i s h it o r n o t , t h e y will e v e n i f t h e y d o n o t t a k e t h e m o p e n l y , pilfer t h e m o n t h e s l y . T h u s t h e y are c o m p e l l e d p e r f o r c e t o steal a n d i n s t e a d o f a s i n g l e i n d i c t m e n t , i f i n d e e d it is an offence t o f e e d off t h e m a s t e r ' s v i a n d s , a s e c o n d is p r o v i d e d , n a m e l y , stealing, with the result that the e n j o y m e n t o f t h e c o n s e c r a t e d m e a t s a p p e a r s t o fall t o t h i e v e s i n s t e a d o f t o t h o s e w h o l i v e a b l a m e l e s s life, w h i c h is the height o f absurdity. T h e r e is a t h i r d p o i n t for 128 c o n s i d e r a t i o n . T h e d i g n i t y o f t h e first-fruits will n o t b e b r o u g h t i n t o c o n t e m p t b e c a u s e t h e y are s h a r e d b y the servants. T h e fear o f t h e m a s t e r will p r e v e n t t h i s , f o r b y k e e p i n g t h e m f r o m i d l e h a b i t s h e is a b l e t o c h e c k any light c o n d u c t o n their part. X X V I . A s a s e q u e l t o this h e p r o c e e d s t o l a y d o w n 129 a l a w full o f h u m a n e f e e l i n g . I f the daughter o f a p r i e s t , h e s a y s , is w i d o w e d after m a r r y i n g o n e w h o is n o t a p r i e s t , e i t h e r b y his d e a t h o r d i v o r c e d u r i n g his l i f e t i m e , a n d left w i t h o u t c h i l d r e n , s h e s h o u l d r e t u r n t o h e r f a t h e r t o r e g a i n t h e share in t h e firstfruits w h i c h s h e e n j o y e d as a v i r g i n . F o r s h e is still in a s e n s e v i r t u a l l y a v i r g i n , d e s t i t u t e as s h e is o f b o t h husband and children and with no refuge e x c e p t her father. B u t i f t h e r e are sons o r d a u g h t e r s , t h e m o t h e r 130 must take her place with her children. F o r sons a n d daughters b e l o n g to the house o f the male parent and c a r r y w i t h t h e m i n t o it t h e m o t h e r a l s o . X X V I I . T h e priests w e r e n o t a l l o t t e d a s e c t i o n o f 131
a & 0 d

See L e v . xxii. 13. A reasonable deduction from the above. Here the MSS. give the heading " Privileges of the Priests." In Cohn a fresh numeration of chapters.
c d

173

PHILO , '

,, * , , * , [233] . 132 .

,
133

. , .

'

The reference is to Deut. xviii. 1, 2 , " T h e priests shall have no part nor inheritance with Israel. T h e offerings () of the L o r d shall be their inheritance, they shall eat them, and they shall have no inheritance a m o n g their brethren. The Lord Himself is their inheritance." Philo sees that in this text "the offerings of the L o r d are their inheritance " is equivalent to " the L o r d is their inheritance," and explains the latter phrase as meaning (1) they share the 174

T H E S P E C I A L L A W S , I. 1 3 1 - 1 3 3 territory b y the law so that like the others they m i g h t reap the p r o c e e d s o f the land and have abundance o f their requisites therefrom. I n s t e a d , w h e n refer r i n g t o t h e c o n s e c r a t e d offerings, it p a i d t h e m t h e transcendent honour o f saying that G o d was their inheritance.* H e is t h e i r i n h e r i t a n c e for t w o r e a s o n s . O n e is t h e s u p r e m e h o n o u r c o n f e r r e d b y s h a r i n g w i t h G o d in the thank-offering r e n d e r e d t o H i m . The o t h e r is t h e o b l i g a t i o n t o c o n c e r n t h e m s e l v e s o n l y w i t h t h e s a c r e d rites, t h u s b e c o m i n g in a s e n s e trustees o f inheritances. T h e prizes and guerdons w h i c h t h e l a w offers are as f o l l o w s . F i r s t , a m a i n - 132 tenance r e a d y t o hand and entailing n o labour or trouble. For he commands that from all d o u g h o f wheat or other grain, the bakers should s e t a p a r t a l o a f as a first p o r t i o n f o r t h e u s e o f the priests. I n this h e is also t h i n k i n g o f t h e avenue t o p i e t y p r o v i d e d b y the lesson which the l a w o f s e t t i n g a p a r t g i v e s t o t h o s e w h o o b e y it. F o r t h r o u g h b e i n g a c c u s t o m e d t o m a k e this offering 133 o u t o f t h e i r n e c e s s a r y f o o d , t h e y will h a v e G o d in indelible recollection and n o greater blessing can b e g a i n e d t h a n this. A s t h e n a t i o n is v e r y p o p u l o u s , t h e first-fruits are n e c e s s a r i l y also o n a lavish s c a l e , s o t h a t e v e n t h e p o o r e s t o f t h e priests has s o s u p e r abundant a maintenance that he seems exceedingly
1 b 0

offerings with the L o r d ; ( 2 ) as consecrating the offerings they are trustees and managers of the " inheritances." . seems to be a technical term for the commoner = " executors." Cf. D i o g . Laert. v. 5 5 , 5 6 . In De Plant. 6 3 he explains the phrase " the Lord is their inheritance," which occurs also in N u m . xviii. 2 0 and Deut. x. 9 , as meaning simply the priesthood. See N u m . xv. 18-20. i.e. is wheaten flour made into dough, dough in general.
6 c

175

PHILO

134 , , * , * * , * , , . 135 * , , , v e v o / , ^ , 136 , . ' 137 . * , , , , , ,

There is some dispute as to the texts to which Philo refers. See notes in Heinemann (Translation, pp. 4 9 , 5 0 ) ; Bildung, pp. 3 5 , 36. The references given in Cohn are E x . xxii. 2 9 , xxxiv. 2 6 , N u m . xviii. 13, Deut. xviii. 4 , xxvi. 2 ff.

176

T H E S P E C I A L L A W S , I . 134-137 S e c o n d l y , h e ordains t h a t 134 well-to-do. first-fruits s h o u l d b e p a i d o f e v e r y o t h e r p o s s e s s i o n ; wine from every winepress, wheat and barley from e v e r y t h r e s h i n g - f l o o r , similarly oil f r o m o l i v e s , a n d fruits f r o m t h e o t h e r o r c h a r d - t r e e s , s o t h a t t h e priests m a y n o t have m e r e l y bare necessaries, just k e e p i n g t h e m s e l v e s alive i n c o m p a r a t i v e l y s q u a l i d c o n d i t i o n s , b u t e n j o y a b u n d a n c e o f t h e luxuries o f life a n d pass t h e i r d a y s a m i d c h e e r f u l a n d u n s t i n t e d c o m f o r t in t h e s t y l e w h i c h befits t h e i r position. A t h i r d p e r q u i s i t e is t h e first- 135 b o r n m a l e s o f all l a n d animals s u i t a b l e for t h e use a n d service o f m e n . T h e s e he orders to b e distributed t o t h e p r i e s t s : in t h e c a s e o f k i n e a n d s h e e p a n d g o a t s t h e a c t u a l offspring, m a l e c a l v e s a n d l a m b s a n d k i d s , s i n c e t h e y are " c l e a n " for t h e p u r p o s e s b o t h o f e a t i n g a n d sacrificing, a n d are r e c o g n i z e d as s u c h . F o r t h e o t h e r s , h o r s e s a n d asses a n d c a m e l s a n d t h e l i k e , c o m p e n s a t i o n is t o b e p a i d w i t h o u t chaffering a b o u t t h e v a l u e . A l l t h e s e are v e r y n u m e r o u s , for 136 t h e m e n o f t h e n a t i o n are n o t e d p a r t i c u l a r l y as g r a z i e r s a n d s t o c k - b r e e d e r s , a n d k e e p flocks a n d h e r d s o f goats and o x e n and sheep and o f e v e r y kind o f animal in v a s t n u m b e r s . A n d this is n o t all. W e 137 find t h e laws c a r r y i n g t h e p r i n c i p l e t o a further e x t e n t b y c o m m a n d i n g t h a t first-fruits s h o u l d b e p a i d n o t o n l y f r o m p o s s e s s i o n s o f e v e r y k i n d b u t also f r o m t h e i r o w n souls a n d b o d i e s . F o r c h i l d r e n are s e p a r able parts o f their parents, or rather to speak m o r e t r u l y , i n s e p a r a b l e p a r t s , j o i n e d t o t h e m b y kinship o f b l o o d , b y the thoughts and memories o f ancestors, invisible p r e s e n c e s still alive a m o n g t h e i r d e s c e n d a n t s ,
5
b

See E x . xxii. 3 0 , N u m . xviii. 15-20.

VOL. VII

177

PHILO 138 . ' , , . ' 139 . [234] | ,

2 1

, / , , , ' 140 , , , ,
MSS. (=). Cohn considers this genitive as impossible, and following in F and the apparent insertion of before in the Armenian, suggests . . . * <ov 8> . . . <> . See Hermes, 1908, p. 189. I
2 1

178

THE SPECIAL LAWS, I. 137-140 by the love-ties of the affection which unites them, by the indissoluble bonds of nature. Yet even 138 parents have their first-born male children conse crated as a first-fruit, a thank-offering for the bless ings of parenthood realized in the present and the hopes of fruitful increase in the future. At the same time he shews his wish that the marriages, the first produce of which is a fruit sacred to His service, should be not only blameless but worthy of the highest praise. And reflection on this should lead both husbands and wives to cherish temperance and domesticity and unanimity, and by mutual sympathy shewn in word and deed to make the name of partner ship a reality securely founded on truth. But to 139 prevent the parents being separated from the chil dren and the children from their parents, he assessed the first-fruit arising from the consecration of the first-born sons at a fixed sum of money, and ordered rich and poor to make the same contribution. He did not take into consideration either the dignity of the contributors or the good condition and beauty of the offspring, but fixed the payment at an amount which was within the power of even the very poor. For 140 since the birth of children is an event equally common with the grandest and the meanest, he considered it just to enact that the contribution should be equal also, aiming, as I have said, as nearly as possible at a
a b

See E x . xiii. 2 , xxii. 2 9 . See N u m . xviii. 15, 16, where " the fixed sum of money " is given as five shekels.
6

see no great difficulty in taking genitive of respect or as depending on .

either as a

179

PHILO 141 . X X V I I I . , , . , 142 . , ' , 143 , , 144 ' [ ] , , , , ' , * * , , /- . 145 X X I X . 7/

Cohn gives N u m . xviii. 12 as the reference for this tax which appears to differ from those of 134 and 135 in being paid not as a first-fruit on each form of produce in its first stage or on the first-born of the animals, but on the final 180

THE

S P E C I A L L A W S , I.

141-145

s u m w i t h i n t h e m e a n s o f all. X X V I I I . 141 A f t e r t h a t h e assigns a n o t h e r c o n s i d e r a b l e s o u r c e o f w e a l t h t o t h e priests w h e n h e c o m m a n d s e v e r y o n e t o g i v e first-fruits o f his r e v e n u e s f r o m c o r n a n d wine and oil, and again o f the increase o f their live s t o c k l e v i e d o n t h e i r flocks a n d h e r d s , o f s h e e p a n d o x e n and g o a t s and other animals, and h o w great an a b u n d a n c e the nation possesses o f these m a y b e j u d g e d f r o m t h e m a g n i t u d e o f t h e p o p u l a t i o n . F r o m 142 all this it is c l e a r t h a t t h e l a w i n v e s t s t h e priests w i t h the dignity and honours o f royalty. Thus he c o m mands that tribute should b e given from every part o f a m a n ' s p r o p e r t y as t o a ruler, a n d t h e w a y in w h i c h t h e t r i b u t e is p a i d is a c o m p l e t e c o n t r a s t t o t h e spirit i n w h i c h t h e cities m a k e t h e i r p a y m e n t s t o t h e i r potentates. T h e cities p a y u n d e r c o m p u l s i o n a n d 143 r e l u c t a n t l y and g r o a n u n d e r t h e b u r d e n . They l o o k a s k a n c e a t t h e t a x - c o l l e c t o r s as g e n e r a l a g e n t s o f destruction. T h e y t r u m p u p different e x c u s e s t o suit t h e o c c a s i o n , a n d w h e n t h e y d i s c h a r g e t h e a p p o i n t e d dues and assessments t h e y d o so without r e g a r d t o t h e t i m e limits a l l o w e d . B u t o u r p e o p l e 144 pay gladly and cheerfully. T h e y anticipate the d e m a n d , a b r i d g e t h e t i m e limits a n d t h i n k t h a t t h e y are n o t g i v i n g b u t r e c e i v i n g . A n d s o at e a c h o f t h e y e a r l y seasons t h e y m a k e their contributions with b e n e d i c t i o n and thankfulness, m e n and w o m e n alike, and with a zeal and readiness which needs n o p r o m p t ing and an ardour which n o words can describe. X X I X . T h e s e are t h e c o n t r i b u t i o n s l e v i e d o n t h e 145 personal possessions o f every individual, b u t the p r i e s t s h a v e also o t h e r s p e c i a l i n c o m i n g s d r a w n v e r y
a

harvest or property as a whole. Heinemann ad loc,

For further discussion see 181

PHILO

, , , , , 146 . , / , , , [235] | 147 . , , , , , , * ' , 148 . ' ,

Lev. vii. 3 1 - 3 4 ( L X X 2 1 - 2 4 ) . There, however, the fat on the breast is to be burnt, and not, as here implied, taken as a perquisite b y the priest. (This discrepancy is not noticed b y Cohn or Heinemann, and there m a y perhaps be some explana tion of it.) O r " needed to control" (the ). For a similar thought as to the breast being the seat of cf. Leg. AIL
6

182

T H E S P E C I A L L A W S , I.

145-148
a

a p p r o p r i a t e l y f r o m t h e sacrifices o f f e r e d . I t is o r d a i n e d t h a t w i t h e v e r y v i c t i m t w o gifts s h o u l d b e p r e s e n t e d t o t h e p r i e s t f r o m t w o o f its p a r t s , t h e a r m o r s h o u l d e r f r o m t h e r i g h t s i d e a n d all t h e fat f r o m t h e b r e a s t , t h e f o r m e r as a s y m b o l o f s t r e n g t h a n d m a n l i n e s s a n d o f all lawful o p e r a t i o n s in g i v i n g a n d receiving and general activity, the latter o f g e n t l e mildness applied t o the spirited e l e m e n t . F o r it is 146 h e l d t h a t this e l e m e n t r e s i d e s in t h e b r e a s t , s i n c e n a t u r e has a p p o i n t e d t h e c h e s t as t h e m o s t s u i t a b l e p l a c e f o r its m a n s i o n a n d g i r d e d it l i k e a s o l d i e r a r m e d against attack with the stoutest o f fenceworks called t h e t h o r a x , o r b r e a s t p l a t e , w h i c h she has f o r m e d o f a n u m b e r o f bones o n e upon another, strong and hard, a n d b o u n d t h e m t i g h t w i t h u n b r e a k a b l e s i n e w s . B u t 147 o f a n i m a l s sacrificed a w a y f r o m t h e altars as m e a t f o r p r i v a t e c o n s u m p t i o n , t h r e e p o r t i o n s are a p p o i n t e d t o b e g i v e n t o the priests, the shoulder and the j a w s a n d t h e m a w , as it is c a l l e d . T h e shoulder for the r e a s o n m e n t i o n e d a l i t t l e a b o v e , t h e j a w s b o t h as b e l o n g i n g t o t h a t m a s t e r - l i m b , t h e h e a d , a n d as a first-fruit o f the uttered w o r d which needs their m o v e m e n t t o m a k e p o s s i b l e t h e o u t f l o w o f its s t r e a m . T h e j a w s are s h a k e n a n d t h e n c e t h e d e r i v a t i o n o f their name* when the t o n g u e strikes u p o n t h e m and t h e n t h e w h o l e v o c a l m e c h a n i s m j o i n s w i t h t h e m in producing sound. T h e m a w is a n e x c r e s c e n c e o f t h e 8 b e l l y , a n d it is t h e f a t e o f t h e b e l l y t o b e t h e m a n g e r
6 0 2 1 4

iii. 115. Since gentleness is brought into play b y being needed to control , it also is placed in the breast. In much the same w a y , as reason is needed to curb high spirit, the Xoyelov or reason-seat is placed on Aaron's breast (ibid. 119). See further A p p . p p . 620-621. See Deut. xviii. 3 . i.e. derived from . 183
0 d

PHILO

, , * * . 149 , 150 , * , , , , 151 . X X X . * , ' , , , .

1 2
1

Perhaps omit .

MSS. (or

).

T h e phrase is taken from Plato, Timaeus 70 " T h e y (i.e. God's agents) constructed the part between the midriff and the navel as a manger (), for the sustenance of the

184

THE SPECIAL LAWS, I. 148-152 of that irrational animal, desire, which drenched by wine-bibbing and gluttony, is perpetually flooded with relays of food and drink administered to it, and like a sow rejoices to make its home in the mire. And therefore the place of dregs and leavings has been assigned as by far the fittest for a licentious and most unseemly animal. But the opposite of desire is con- 149 tinence, the acquisition of which is a task to be practised and pressed forward by every possible means as the greatest and most perfect of blessings promoting personal and public welfare alike. So 150 then desire, profane, impure and unholy, has been expelled outside the confines of virtue and well deserved is its banishment. But let continence, that pure and stainless virtue which disregards all concerns of food and drink and claims to stand superior to the pleasures of the stomach, touch the holy altars and bring with it the appendage of the belly as a reminder that it holds in contempt gluttony and greediness and all that inflames the tendencies to lust. X X X . In addition to all the rest it ordains that 151 the priests who minister at the holy sacrifices should receive the hides of the whole-burnt-offerings, the number of which is incalculable, and this is no small gift, but represents a very large sum of money. From these things it is clear that the law did not provide the consecrated tribe with a single portion, like the others, but gave it, under the guise of firstfruits from every kind of sacrifice, a source of revenue of greater dignity and sanctity than that of them all put together. But that none of the 152
b a

b o d y , and then they chained it (i.e. the part of the soul which lusts after meat and drink) like a wild b e a s t " ( ). b See Lev. vii. 8 (LXX vi. 38).

185

PHILO

152 he , [236] , | , * * . 153 X X X I . , , , , , 154 . ^^, * , '

, , 155 . , , .
Deduced from the language of N u m . xviii. 8-19, par ticularly v. 1 9 , where the offerings described in detail are said to be the gift of G o d to the priests. 186

T H E S P E C I A L L A W S , I. 1 5 2 - 1 5 5 d o n o r s s h o u l d t a u n t t h e r e c i p i e n t s , it o r d e r e d t h e firstfruits t o b e first b r o u g h t i n t o t h e t e m p l e a n d t h e n taken thence b y the priests. It was the p r o p e r c o u r s e t h a t t h e first-fruits s h o u l d b e b r o u g h t as a t h a n k - o f f e r i n g t o G o d b y t h o s e w h o s e life in all its a s p e c t s is b l e s s e d b y H i s b e n e f i c e n c e , a n d t h e n b y H i m , s i n c e H e n e e d s n o t h i n g at all, f r e e l y b e s t o w e d w i t h all d i g n i t y a n d h o n o u r o n t h o s e w h o s e r v e a n d minister in the t e m p l e . F o r i f t h e g i f t is felt t o c o m e n o t f r o m m e n b u t f r o m t h e B e n e f a c t o r o f all, its a c c e p t a n c e carries w i t h it n o s e n s e o f s h a m e . X X X I . S i n c e , t h e n , t h e p r o s p e c t i v e r e w a r d s are s o 153 g r e a t , if a n y o f the priests w h o live a d e c e n t and b l a m e l e s s life are in n e e d , t h e y c o n f r o n t us as a c c u s e r s o f our disobedience to the law, even though they bring no charge. For if w e o b e y e d the c o m m a n d m e n t a n d g a v e t h e first-fruits as it is o r d a i n e d , t h e y w o u l d h a v e n o t o n l y a b u n d a n c e o f m e r e necessaries b u t a full m e a s u r e o f all else t h a t t h e l u x u r i o u s c a n require. A n d o n t h e o t h e r h a n d i f t h e p r i e s t l y t r i b e 154 shall in t h e c o u r s e o f t h e future b e f o u n d t o p o s s e s s all t h e m e a n s o f life in a b u n d a n c e , it will b e s t r o n g e v i d e n c e t h a t t h e p r a c t i c e o f r e l i g i o n is g e n e r a l a n d t h e l a w c a r e f u l l y o b s e r v e d in all r e s p e c t s . B u t t h e n e g l e c t f u l n e s s o f s o m e f o r it w o u l d n o t b e safe t o a c c u s e allhas b r o u g h t a b o u t t h e i m p o v e r i s h m e n t o f t h e c o n s e c r a t e d class a n d i n d e e d , it is t r u e t o s a y , o f t h e d e f a u l t e r s t h e m s e l v e s . D i s o b e d i e n c e t o t h e 155 l a w , f o r all its s h o r t - l i v e d s e d u c t i v e n e s s , r e c o i l s u p o n t h e d i s o b e d i e n t . B u t in c o m p l i a n c e w i t h t h e laws o f n a t u r e , t h o u g h f o r t h e m o m e n t it is s t e r n a n d w e a r s a g r i m a s p e c t , t h e r e is t h e g r e a t e s t o f r e w a r d s .
a 6
b

This rather modifies the glowing statement of 144.

187

PHILO

X X X I I . , * , ' , ' , , * 157 , , * //<: , 158 ' . * , , * , , . '37] ^ / > ' \ ~ ' > , , ,
J

156

See N u m . xviii. 2 1 . See N u m . xviii. 2 6 - 2 8 . See N u m . xviii. 3 2 , " ye shall not bear sin b y reason of it (i.e. eating the fruits), because ye shall have offered an offering of first-fruits from it." (LXX.)
c

188

THE SPECIAL LAWS, I. 156-159 X X X I I . After bestowing these great sources of 156 revenue on the priests, he did not ignore those of the second rank either, namely the temple attendants. Some of these are stationed at the doors as gate keepers at the very entrances, some within in front of the sanctuary to prevent any unlawful person from setting foot thereon, either intentionally or uninten tionally. Some patrol around it turn by turn in relays by appointment night and day, keeping watch and guard at both seasons. Others sweep the porticoes and the open court, convey away the refuse and ensure cleanliness. All these have the tithes ap pointed as their wages, this being the portion settled on them as temple attendants. It should be noted 157 that the law does not allow them to avail themselves of these tithes until they have rendered other tithes from them treated as their own property as firstfruits to the priests of the superior class. Only when this condition has been fulfilled are they allowed to enjoy their income. He also assigned 158 them forty-eight cities with a frontage of land each to the depth of 2 0 0 0 cubits to graze their cattle and carry on other kinds of business necessary for the service of the cities. Of these there were six allotted, three on the near side and three on the far side of the river Jordan, as a refuge for the perpetrators of in voluntary homicide. For since it would be sacrilege 159 for a person responsible for the death of a man, how ever it was caused, to come within the sacred pre cincts, and use the temple as a refuge from danger, he made over to them the aforesaid cities as secondary
a b c d e
d e

See N u m . xxxv. 2 - 8 . For the sequel to the end of 161 see N u m . xxxv.

9-28.

189

PHILO , , , , ' , 160 . 6 , , rows' , , ' , , . * ' ' , * 161 . ' , . , \2 ^^. X X X I I I . , * , , [238] | ,
1

Here the MSS. insert a new heading Ilcpt ets .

A new heading in MSS., " O f the sacrificial animals and

190

T H E S P E C I A L L A W S , I. 159-162 temples, well secured from violation through the privileged and honourable position o f the inhabitants, w h o , i f a n y s t r o n g e r p o w e r s h o u l d a t t e m p t t o use f o r c e a g a i n s t t h e s u p p l i a n t s , w o u l d k e e p t h e m safe, n o t with warlike preparations, b u t through the dignities and privileges conferred o n t h e m b y the l a w s in v i r t u e o f t h e r e v e r e n c e a t t a c h e d t o t h e p r i e s t l y office. B u t t h e f u g i t i v e m u s t r e m a i n s h u t u p w i t h i n 160 t h e c o n f i n e s o f t h e c i t y t o w h i c h h e has c o m e as a r e f u g e b e c a u s e o f t h e a v e n g e r s w a i t i n g at t h e d o o r , whose relationship to the d e a d makes t h e m seek the b l o o d o f t h e s l a y e r in t h e i r b i t t e r n e s s at t h e loss o f t h e i r k i n s m a n , e v e n t h o u g h t h e fatal a c t w a s in voluntary. For strong family feeling overpowers t h e s e n s e o f j u s t i c e w h i c h strict r e a s o n w o u l d g i v e . But if he advances outside he must understand that his m o v e m e n t s will e n t a i l c e r t a i n d e s t r u c t i o n , f o r t h e y will n o t b e u n o b s e r v e d b y a n y m e m b e r o f t h e f a m i l y , a n d e n m e s h e d in t h e i r n e t s a n d snares h e will b e a l o s t m a n . T h e t i m e l i m i t o f his b a n i s h m e n t is t o 161 c o i n c i d e w i t h t h e life o f t h e h i g h p r i e s t , at w h o s e d e a t h h e m a y r e t u r n w i t h i m m u n i t y a s s u r e d as his due. A f t e r m a k i n g t h e s e a n d o t h e r similar e n a c t m e n t s h e n e x t p r o c e e d s t o g i v e i n s t r u c t i o n s as t o t h e a n i m a l s s u i t a b l e f o r sacrifice. X X X I I I . Of t h e 162 a n i m a l s u s e d f o r this p u r p o s e s o m e are c o n f i n e d t o t h e d r y l a n d a n d o t h e r s t r a v e l in t h e air. T h e w i n g e d c r e a t u r e s a r e d i v i d e d i n t o n u m b e r l e s s t r i b e s , all o f which he ignored except t w o , the pigeon and the t u r t l e - d o v e , t h e p i g e o n b e c a u s e it is t h e g e n t l e s t o f t h o s e w h o s e n a t u r e is t a m e a n d g r e g a r i o u s , t h e d o v e
a 6

the different kinds of sacrifice." tion of chapters.

Cohn begins a fresh numera See L e v . i. 14.

6

191

PHILO

. 163 , ' , , , , 164 . ' , * * , ' 165 . * , , , , 166 . X X X I V . ' , , ' , ,

9
1

Oxen, Lev. i. 3 f.; sheep and goats, i. 10 f. See Lev. xxii. 19-24. No scriptural authority is quoted for this. As Cohn

192

THE SPECIAL LAWS, I. 162-166 because it is the tamest of those which are naturally fond of solitude. The land animals collect in vast 163 multitudes and the number of their varieties is almost incalculable. All these .he passed over after select ing three as of superior merit, namely, oxen, sheep and goats. For these are the gentlest and the most docile. W e see great herds and flocks of each kind led by a single person, it matters not who. He may even be not a grown man, but the merest child, and under his guidance they go out to the pasture and when required return back in order to their pens. This tameness is shewn by many other indications, 164 but most clearly by the following facts. All of them are eaters of grass, none eat flesh ; none of them have crooked talons nor a full supplement of teeth, for the upper gum does not lend itself to the growth of teeth, but all the incisors are missing there. Further- 165 more, in the whole animal kingdom they are the most serviceable for human life. The rams produce raiment, the indispensable shelter fo^ the body, the ox ploughs the soil and prepares it for the seed, and when the crop is produced threshes it, thus making it into food which can be shared and enjoyed, while the skin and hair of the goat, when woven or sewn together, supply portable houses for travellers and particularly for campaigners who are compelled by the exigencies of their life to spend most of their time outside the city and in the open air. X X X I V . 166 All the animals selected must be perfect, with no affliction troubling any part of their body, scathless throughout and free from fault or flaw. In fact, so great is the forethought exercised not only by those
a b c

suggests, Philo m a y be relying on personal observation (or hearsay ?). VOL. VII

193

PHILO

, , 167 . ' ^ , , , ' ' , . 168 X X X V . , , [239] , ' | , , , , , , 169 , . , , , , , ' , * 170 * '
9 9 9

See N u m . xxviiL 3 , 4 . T h e y are offered *, and in v. 6 are called a , whence Philo's in 170.

194

THE SPECIAL LAWS, I. 166-170 who bring the sacrifices but also by the officiants, that the most highly approved of the priests, selected as most suitable for such inspection, examine them from the head to the extremities of the feet, both the visible parts and those which are concealed under the belly and thighs, for fear that some small blemish has passed unobserved. The examination is carried 167 out with this excessive minuteness in consideration not of the victims offered but of the innocence of those who offer them. For the law would teach them under this symbol that when they approach the altar to offer either prayers or thanks they must come with no infirmity or ailment or evil affection in the soul, but must endeavour to have it sanctified and free throughout from defilement, that God when He beholds it may not turn away His face from the sight. X X X V . But since the sacrifices are of two kinds, 168 some offered for the whole nation, or rather, it would be correct to say, for all mankind, others for each separate individual among those whose sense of duty makes them worshippers, we must first speak of those which are general. The system on which they are arranged is admirable. Some are offered 169 daily, others on the seventh days, others at the new moons or the beginnings of the sacred month, others at the fasts, others at the three festal seasons. Every day two lambs are to be brought to the altar, one at dawn, the other towards dusk. Both these are thank-offerings, one for the benefactions of the day-time, the other for those of the night, given to the human race ceaselessly and constantly by the bounty of God. On the seventh days he doubles the number 170
b
b

See N u m . xxviii. 9 , 1 0 .

195

PHILO

, , , ' " " . 70/. , , , , , , 72 . , , [,] , , ' * * * ( } , , , , , 173 .

9 1 9 9

There is clearly a lacuna after , which must have ended with or something like it. For Cohn's suggestion for filling it see A p p . p. 6 2 1 . See on Spec. Leg. ii. 5 9 . See E x . xxx. 7, 8, and note on 276 below. i.e. the lower part of the , cf. Quis Rerum 55 with its quotation of L e v . xvii. 11 ,
6 c a

196

T H E S P E C I A L L A W S , I.

170-173

o f t h e v i c t i m s . H e m a k e s this a d d i t i o n o f a n u m b e r equal to the original because h e considers the seventh d a y , c a l l e d also in his r e c o r d s t h e b i r t h d a y o f t h e w h o l e w o r l d , to b e o f equal value to eternity, and therefore h e p u r p o s e s t o assimilate t h e sacrifice o f t h e s e v e n t h d a y t o t h e " p e r p e t u i t y " o f t h e d a i l y offering o f l a m b s . T w i c e t o o e v e r y d a y t h e p e r f u m e o f t h e m o s t f r a g r a n t 171 k i n d s o f i n c e n s e is e x h a l e d w i t h i n t h e v e i l at sunrise a n d at s u n s e t , b o t h b e f o r e t h e m o r n i n g a n d after t h e e v e n i n g sacrifice. T h u s t h e b l o o d offerings s e r v e as t h a n k s g i v i n g s f o r t h e b l o o d e l e m e n t s in o u r s e l v e s a n d t h e i n c e n s e offerings f o r o u r d o m i n a n t p a r t , t h e r a t i o n a l s p i r i t - f o r c e w i t h i n us w h i c h w a s s h a p e d a c cording to the archetypal form o f the divine i m a g e d B u t o n e a c h s e v e n t h d a y l o a v e s are 172 e x p o s e d o n t h e h o l y t a b l e e q u a l in n u m b e r t o t h e m o n t h s o f t h e y e a r in t w o l a y e r s o f s i x e a c h , e a c h l a y e r c o r r e s p o n d i n g t o t h e e q u i n o x e s . F o r t h e r e are t w o e q u i n o x e s in e a c h y e a r , in s p r i n g a n d a u t u m n , w i t h i n t e r v a l s , t h e s u m o f w h i c h is six m o n t h s . For this r e a s o n * * * A t t h e s p r i n g e q u i n o x all t h e s e e d c r o p s c o m e t o t h e i r fulness j u s t w h e n t h e t r e e s b e g i n t o p r o d u c e t h e i r fruit, a n d a t t h e a u t u m n e q u i n o x t h a t s a m e fruit is b r o u g h t t o m a t u r i t y a n d it is t h e season w h e n the s o w i n g begins again. Thus nature r u n n i n g its a g e l o n g r o u n d a l t e r n a t e s its gifts t o t h e h u m a n r a c e , s y m b o l i z e d b y t h e t w o sets o f six l o a v e s exposed upon the table. T h e y are also e m b l e m a t i c 173 o f that m o s t profitable o f virtues, continence, which
a b c e

rather than as Heinemann " o u r bodies." Possibly, how ever, agrees with , i.e. " t h e animals with blood are for us who share it with them." i.e. the Logos, which, being the of G o d , becomes the ioea of the human spirit. Cf. 81 above and note on De Som. ii. 4 5 . See L e v . xxiv. 5-8.
d e

197

PHILO

, , , 174 , , , 175 , [240] | , , ' 176 . ' , , * , , .

For the general sense of the next sections cf. De ii. 4 8 - 5 1 . 198

Som.

T H E S P E C I A L L A W S , I. 1 7 3 - 1 7 6 has s i m p l i c i t y a n d c o n t e n t m e n t a n d f r u g a l i t y for its b o d y g u a r d a g a i n s t t h e b a l e f u l assaults e n g i n e e r e d b y incontinence and covetousness. For bread to a lover o f w i s d o m is sufficient s u s t e n a n c e , m a k i n g t h e b o d y p r o o f against disease and the reason sound and sober in t h e h i g h e s t d e g r e e . B u t d a i n t y dishes a n d h o n e y - 174 c a k e s a n d relishes a n d all t h e e l a b o r a t e p r e p a r a t i o n s w i t h w h i c h t h e skill o f p a s t r y c o o k s a n d o t h e r e x p e r t s a t t h e art b e w i t c h e s t h e t a s t e , t h a t m o s t slavish o f all t h e s e n s e s , a s t r a n g e r t o c u l t u r e a n d p h i l o s o p h y , a servant n o t t o things beautiful t o see or hear b u t t o t h e lusts o f t h e w r e t c h e d b e l l y , c r e a t e d i s t e m p e r s o f s o u l a n d b o d y w h i c h are o f t e n p a s t all c u r e . O n 175 t h e l o a v e s t h e r e are p l a c e d also f r a n k i n c e n s e a n d s a l t , t h e f o r m e r as a s y m b o l t h a t in t h e c o u r t o f w i s d o m n o relish is j u d g e d t o b e m o r e s w e e t - s a v o u r e d t h a n f r u g a l i t y a n d t e m p e r a n c e , t h e salt t o s h e w t h e p e r m a n e n c e o f all t h i n g s , s i n c e it p r e s e r v e s w h a t e v e r it is s p r i n k l e d o n , a n d its sufficiency as a c o n d i m e n t . A l l this I k n o w will e x c i t e t h e m o c k e r y a n d r i d i c u l e 176 o f those t o w h o m banquetings and high feasting are a m a t t e r o f m u c h c o n c e r n , w h o r u n i n s e a r c h o f r i c h l y l a d e n t a b l e s , m i s e r a b l e slaves t o b i r d s a n d fishes a n d fleshpots a n d similar t r a s h , u n a b l e e v e n i n t h e i r d r e a m s t o t a s t e t h e flavour o f t r u e freedom. A l l t h e s e t h i n g s s h o u l d b e h e l d i n little a c c o u n t b y t h o s e w h o are m i n d e d t o l i v e w i t h G o d for their standard and for the service o f H i m that truly i s m e n w h o , trained t o disregard the pleasures o f t h e flesh a n d p r a c t i s e d i n t h e s t u d y o f n a t u r e ' s verities, pursue the j o y s and s w e e t comforts o f the intellect.
a 6 6

S o L X X , Lev. xxiv. 7.

N o t in the Hebrew, cf. Mos. ii.

199

104.

PHILO

177

- , , . , , 178 '. , , , , * , , ' , , ^ , , , , , , , 179 , () , , , , ^^' , .

1 9 2

So C o h n : MSS. . I feel very doubtful about the correction. T h e use of for " cross," " pass over " is common enough, and the association with a cycle, if rather strange, is not impossible. O n the other hand, while in a passive sense is common, I have not seen any example of its use as a transitive middle. So Cohn. Perhaps <e8et or 8et> ^.
2

See N u m . xxviii. 11-14.

200

T H E S P E C I A L L A W S , I. 1 7 7 - 1 7 9 H a v i n g g i v e n t h e s e o r d e r s w i t h r e g a r d t o t h e 177 seventh days, h e deals with the n e w m o o n s . At t h e s e t i m e s w h o l e - b u r n t - o f f e r i n g s m u s t b e sacrificed, t e n in all, t w o c a l v e s , o n e r a m , a n d s e v e n l a m b s . F o r s i n c e t h e m o n t h in w h i c h t h e m o o n fulfils its c y c l e is a c o m p l e t e o r p e r f e c t w h o l e , h e c o n s i d e r e d t h a t t h e n u m b e r o f animals t o b e sacrificed s h o u l d b e perfect. N o w t e n is a p e r f e c t n u m b e r , a n d h e dis- 178 t r i b u t e d it e x c e l l e n t l y a m o n g t h e a b o v e - m e n t i o n e d i t e m s ; t w o c a l v e s b e c a u s e t h e m o o n as she runs for e v e r h e r r a c e f o r w a r d s a n d b a c k w a r d s has t w o m o t i o n s , o n e as s h e w a x e s till s h e b e c o m e s full, o n e as s h e w a n e s t o h e r c o n j u n c t i o n w i t h t h e sun ; o n e r a m b e c a u s e t h e r e is o n e l a w o r p r i n c i p l e b y w h i c h s h e w a x e s a n d w a n e s at e q u a l intervals, b o t h w h e n h e r l i g h t g r o w s a n d w h e n it fails ; s e v e n l a m b s b e c a u s e t h e c o m p l e t e c h a n g e s o f f o r m t o w h i c h she is s u b j e c t are m e a s u r e d in s e v e n s . I n t h e first s e v e n f r o m t h e c o n j u n c t i o n w e h a v e t h e h a l f m o o n , in t h e s e c o n d t h e full m o o n , a n d w h e n she is r e v e r s i n g h e r c o u r s e s h e passes first i n t o t h e h a l f m o o n a n d t h e n d i e s a w a y i n t o t h e c o n j u n c t i o n . W i t h t h e v i c t i m s 179 h e o r d e r e d t h a t fine m e a l , s o a k e d in o i l , s h o u l d b e b r o u g h t , a n d w i n e for l i b a t i o n s in s t a t e d q u a n t i t i e s , b e c a u s e t h e s e also are b r o u g h t t o t h e i r fullness b y t h e r e v o l u t i o n s o f t h e m o o n at t h e various seasons o f t h e y e a r , a n d e s p e c i a l l y b y its effect u p o n t h e r i p e n i n g o f t h e fruits, a n d c o r n , oil a n d w i n e are t h i n g s p o s s e s s i n g qualities m o s t p r o f i t a b l e t o life a n d m o s t n e c e s s a r y for h u m a n use a n d t h e r e f o r e are n a t u r a l l y c o n s e c r a t e d w i t h all t h e sacrifices.
a 6 0

O r " since the month (i.e. the past month) is completed," and so Heinemann, but the context suggests that it is the month which is coming which is under consideration. Cf. De Op. 1 0 1 .
c

201

PHILO

180

' , , , . , , , , , ) . 181 ' , , 182 , . , . 183 , 9 9

See N u m . xxix. 1-6. O n the term see on De Dec. 159 ( A p p . ) . See A p p . p. 6 2 1 . See N u m . xxviii. 17-24. Implied though not actually stated in E x . xxiii. 14, "Three times () in the year keep a feast for M e . " Then after enumerating the three great feasts "three times () shall all thy males appear before the Lord thy G o d . " In 172 Philo based the number of sacrifices on the six months between the equinoxes; here on the fact that each equinox occurs in the seventh month before the next. 202
b c d e

T H E S P E C I A L L A W S , I . 180-183 A t t h e b e g i n n i n g o f t h e s a c r e d m o n t h d o u b l e 180 sacrifices a r e o f f e r e d in a c c o r d a n c e w i t h its d o u b l e a s p e c t , first as n e w m o o n s i m p l y , s e c o n d l y as t h e opening o f the sacred month. R e g a r d i n g it as n e w m o o n , t h e sacrifices o r d e r e d a r e t h e s a m e as t h o s e o f o t h e r n e w m o o n s . T a k i n g it as a s a c r e d - m o n t h - d a y the oblations are d o u b l e d e x c e p t in the case o f the c a l v e s : o n l y o n e o f t h e s e is o f f e r e d , t h e a w a r d e r h a v i n g j u d g e d that at the b e g i n n i n g o f the y e a r the m o n a d w h o s e n a t u r e is i n d i v i s i b l e is p r e f e r a b l e t o t h e divisible d y a d . A t t h e first s e a s o n , w h i c h n a m e h e g i v e s t o t h e 181 s p r i n g t i m e a n d its e q u i n o x , h e o r d a i n e d t h a t w h a t is c a l l e d t h e f e a s t o f u n l e a v e n e d b r e a d s h o u l d b e k e p t f o r s e v e n d a y s , all o f w h i c h h e d e c l a r e d s h o u l d b e h o n o u r e d equally in t h e ritual assigned t o t h e m . F o r h e o r d e r e d t e n sacrifices t o b e o f f e r e d e a c h d a y as at t h e n e w m o o n s , w h o l e - b u r n t - o f f e r i n g s a m o u n t i n g t o s e v e n t y i n all a p a r t f r o m t h e sin-offerings. H e 182 c o n s i d e r e d , t h a t is, t h a t t h e s e v e n d a y s o f t h e f e a s t b o r e t h e s a m e r e l a t i o n t o t h e e q u i n o x w h i c h falls in t h e s e v e n t h m o n t h as t h e n e w m o o n d o e s t o t h e month. Thus he assigned the same sanctity b o t h to the beginning o f each month considered singly and t o the s e v e n days o f the feast, w h i c h b e i n g o f the s a m e n u m b e r as t h e n e w m o o n s r e p r e s e n t e d t h e m collectively.
5 c d 6 a

f I n t h e m i d d l e o f t h e s p r i n g c o m e s t h e c o r n h a r v e s t . 183 A t this s e a s o n t h a n k - o f f e r i n g s a r e b r o u g h t f o r t h e
See for the Feast of W e e k s L e v . xxiii. 15 ff.-Num. xxviii. 26 ff. There is some discrepancy as to the details. T h e name and the lambs for the "preservation-offer i n g " ( E . V . "peace-offering") come from the former. The name . is also given to it in E x . xxiii. 16.
1

203

PHILO

8 , ' , 184 , , . ' , , , ' , , 0 , , ' , ' , ' 185 . , . 186 " ' , , , ' , , -
9

i.e. in 180. For the name "feast of trumpets" see Lev. xxiii. 24 E . V . " a memorial of blowing of trumpets" ( L X X ). For the " F a s t " or " D a y of A t o n e m e n t " see N u m . xxix. 7-11. 204
b

T H E S P E C I A L L A W S , I.

183-186

l o w l a n d s b e c a u s e t h e y h a v e b o r n e fruit in full a n d t h e s u m m e r c r o p s are b e i n g g a t h e r e d in. This feast, w h i c h is u n i v e r s a l l y o b s e r v e d , is c a l l e d t h e feast o f first-products, a n a m e w h i c h e x p r e s s e s t h e facts, b e c a u s e t h e first s p e c i m e n s o f t h e p r o d u c e , t h e s a m p l e o b l a t i o n s , are t h e n c o n s e c r a t e d . T h e sacrifices 184 o r d e r e d o n this o c c a s i o n are t w o c a l v e s , o n e r a m a n d s e v e n l a m b s , t h e s e t e n as v i c t i m s t o b e e n t i r e l y c o n s u m e d b y fire, a n d also t w o l a m b s t o b e e a t e n b y the priests. T h e s e l a s t h e calls preservation-offer i n g s b e c a u s e m a n k i n d has h a d its f o o d p r e s e r v e d f r o m m a n y vicissitudes o f e v e r y k i n d . F o r t h a t f o o d is c o m m o n l y subject to destructive forces, sometimes rain-storms, s o m e t i m e s droughts, or numberless other v i o l e n t c h a n g e s in n a t u r e , s o m e t i m e s again f r o m h u m a n a c t i v i t i e s t h r o u g h t h e invasions o f e n e m i e s w h o a t t e m p t to lay waste the land o f their neighbours. N a t u r a l l y , t h e r e f o r e , t h e thank-offerings for p r e s e r v a - 185 t i o n are b r o u g h t t o H i m W h o has s c a t t e r e d all t h e f o r c e s w h i c h t h r e a t e n e d m i s c h i e f . T h e y are also b r o u g h t in t h e f o r m o f l o a v e s w h i c h t h e w o r s h i p p e r s c a r r y t o t h e altar a n d after h o l d i n g t h e m w i t h o u t s t r e t c h e d a r m s u p t o h e a v e n d i s t r i b u t e t o t h e priests t o g e t h e r w i t h t h e flesh o f t h e preservation-offering t o r e g a l e t h e m in a w a y w e l l w o r t h y o f t h e i r s a c r e d office. W h e n t h e t h i r d s p e c i a l s e a s o n has c o m e in t h e 186 s e v e n t h m o n t h a t t h e a u t u m n a l e q u i n o x t h e r e is h e l d a t its o u t s e t t h e s a c r e d - m o n t h - d a y c a l l e d t r u m p e t day, o f which I have spoken a b o v e . O n the tenth d a y is t h e fast, w h i c h is c a r e f u l l y o b s e r v e d n o t o n l y b y t h e z e a l o u s for p i e t y a n d holiness b u t also b y t h o s e w h o n e v e r a c t r e l i g i o u s l y in t h e r e s t o f their life. F o r all s t a n d in a w e , o v e r c o m e b y t h e s a n c t i t y o f t h e
a &

205

PHILO

oi . 187 ' , , , * 188 . , , , , ' (} , , , , ' * , , . 189 , * ^ ' , , , . , ,

1

MSS . Cohn's correction is perhaps due to a feeling that would indicate complete sinlessness, which is not possible for the ordinary man. Cf. De Virt. 177, De Fuga 157. 206

T H E S P E C I A L L A W S , I. 1 8 6 - 1 8 9 d a y , and for the m o m e n t the worse vie with the b e t t e r in self-denial a n d v i r t u e . T h e h i g h d i g n i t y o f this 187 d a y has t w o a s p e c t s , o n e as a festival, t h e o t h e r as a t i m e o f purification a n d e s c a p e f r o m sins, for w h i c h i n d e m n i t y is g r a n t e d b y t h e b o u n t i e s o f t h e g r a c i o u s G o d W h o has g i v e n t o r e p e n t a n c e t h e s a m e h o n o u r as t o i n n o c e n c e f r o m sin. T r e a t i n g it as a festival d a y , h e m a d e t h e sacrifices o f t h e s a m e n u m b e r as those o f the sacred-month-days, namely a calf and a r a m and seven lambs, thus blending the one with t h e s e v e n a n d p u t t i n g t h e c o m p l e t i o n in a line w i t h the beginning. For to seven belongs the completion o f a c t i o n s , t o o n e t h e i r b e g i n n i n g . T r e a t i n g it as a 188 purification, h e a d d e d three m o r e and b a d e t h e m b r i n g t w o k i d s a n d a r a m , o r d e r i n g t h a t t h e lastn a m e d s h o u l d b e c o n s u m e d e n t i r e l y b y fire a n d t h a t a lot should b e cast for the kids. T h e one on w h o m the l o t fell w a s t o b e sacrificed t o G o d , t h e o t h e r was t o b e s e n t o u t into a trackless and desolate wilderness b e a r i n g o n its b a c k t h e curses w h i c h h a d lain u p o n t h e t r a n s g r e s s o r s w h o h a v e n o w b e e n purified b y c o n v e r s i o n t o t h e b e t t e r life a n d t h r o u g h t h e i r n e w o b e d i e n c e have washed away their old disobedience to the law. O n t h e fifteenth d a y o f this m o n t h at t h e full m o o n 189 is h e l d t h e feast o f t a b e r n a c l e s , as it is c a l l e d , a n d o n this t h e s u p p l y o f sacrificial offerings is o n a l a r g e r s c a l e , f o r d u r i n g s e v e n d a y s t h e r e are sacrificed seventy calves, fourteen rams and ninety-eight lambs. A l l t h e s e animals are c o n s u m e d e n t i r e l y b y fire. I t is also c o m m a n d e d t h a t t h e e i g h t h d a y is t o b e o b s e r v e d as h o l y . T h i s last m u s t b e t r e a t e d in d e t a i l w h e n
a b c

See L e v . xvi. 9, 10. See N u m . xxix. 12-34. See N u m . xxix. 3 6 .

c

207

PHILO

6 , iv fj iv . 190 . ' , , ? , 191 , ; , ' 8 , ' ; , , ' 192 . * ,

9 9
1

So Cohn punctuates. Better perhaps , " W h a t is the cause but that . . . ? " Cf. iii. 3 4 .
a

Seeii. 211. The mention of the sin-offering occurs regularly in N u m .

208

T H E S P E C I A L L A W S , I. 189-192 t h e s u b j e c t o f t h e feasts as a w h o l e c o m e s u p for dis cussion. T h e n u m b e r o f offerings b r o u g h t are t h e s a m e as o n t h e s a c r e d - m o n t h - d a y s . T h e g e n e r a l sacrifices in t h e f o r m o f burnt-offerings 190 performed on behalf o f the nation or, to speak m o r e correctly, on behalf o f the human race, have n o w been described to the best o f m y ability. But these burntofferings are a c c o m p a n i e d o n e a c h d a y o f a feast b y t h e sacrifice o f a k i d c a l l e d t h e sin-offering offered for t h e r e m i s s i o n o f sins, its flesh b e i n g p u t aside t o b e eaten b y the priests. W h a t is t h e r e a s o n for this 1 9 1 a d d i t i o n ? Is it t h a t a feast is a s e a s o n o f j o y , a n d t h e t r u e j o y in w h i c h t h e r e is n o illusion is w i s d o m firmly e s t a b l i s h e d in t h e s o u l , a n d t h e w i s d o m t h a t is stable c a n n o t b e acquired without applying medicine t o t h e sin a n d s u r g e r y t o t h e passions ? F o r it w o u l d b e a s t r a n g e i n c o n s i s t e n c y if, w h i l e e a c h o f t h e v i c t i m s c o n s u m e d in t h e b u r n t - o f f e r i n g is o n l y d e d i c a t e d w h e n found to b e free from mischief and blemish, the m i n d o f t h e w o r s h i p p e r s h o u l d n o t b e purified in e v e r y w a y a n d w a s h e d c l e a n a n d fair b y t h e a b l u t i o n s a n d lustra tions, which the right reason o f nature pours into the souls o f t h o s e w h o l o v e G o d t h r o u g h ears t h a t are s o u n d in h e a l t h a n d free f r o m c o r r u p t i o n . B u t b e - 192 sides this s o m e t h i n g else m a y b e j u s t l y said. These festal o c c a s i o n s o f r e l a x a t i o n a n d c e s s a t i o n f r o m w o r k have often ere n o w o p e n e d up countless avenues to transgressions. For strong drink and gross eating accompanied, b y wine-bibbing, while they awaken t h e i n s a t i a b l e lusts o f t h e b e l l y , inflame also t h e lusts s e a t e d b e l o w it, a n d as t h e y s t r e a m a l o n g a n d o v e r flow o n e v e r y s i d e t h e y c r e a t e a t o r r e n t o f evils ina 6

xxviii. and xxix. for the separate occasions (xxviii. 15, 2 2 , 3 0 ; xxix. 5, 11, 2 2 , 2 5 , 2 8 , 3 1 , 3 4 , 3 8 ) . VOL. VII

209

PHILO 193 . , ' * , , , , , ' . 194 X X X V I . , , * * 195 . , , , * ( ) ,

210

T H E S P E C I A L L A W S , I.

192-195

numerable, because they have the immunity o f the feast f o r t h e i r h e a d q u a r t e r s a n d r e f u g e f r o m r e t r i b u t i o n . A l l this t h e l a w g i v e r o b s e r v e d a n d t h e r e f o r e 193 d i d n o t p e r m i t his p e o p l e t o c o n d u c t t h e i r festivities l i k e o t h e r n a t i o n s , b u t first h e b a d e t h e m in t h e v e r y hour o f their j o y m a k e themselves pure b y curbing the appetites for pleasure. Then he summoned them t o t h e s a n c t u a r y t o t a k e t h e i r p a r t in h y m n s a n d p r a y e r s a n d sacrifices, t h a t t h e p l a c e a n d t h e s p e c tacles there presented and the words there spoken, w o r k i n g through the lordliest o f the senses, sight and hearing, m a y m a k e t h e m enamoured o f continence and piety. L a s t o f all b y t h e sin-offering h e w a r n e d t h e m a g a i n s t c o n t i n u i n g in sin, f o r h e w h o asks for a b s o l u t i o n o f t h e sins h e has c o m m i t t e d is n o t s o l o s t a w r e t c h as t o e m b a r k o n o t h e r n e w offences at t h e v e r y t i m e w h e n h e asks for r e m i s s i o n o f t h e o l d . X X X V I . A f t e r h a v i n g d i s c o u r s e d t o this e x t e n t 194 o n t h e s e s u b j e c t s h e b e g i n s t o classify t h e k i n d s o f sacrifices. H e divides t h e m into three principal classes w h i c h h e calls r e s p e c t i v e l y t h e w h o l e - b u r n t offering, t h e p r e s e r v a t i o n - o f f e r i n g a n d t h e sin-offering. T o each o f these he adds the a d o r n m e n t o f suitable ritual, in w h i c h h e s u c c e e d s a d m i r a b l y in c o m b i n i n g d e c o r u m w i t h r e v e r e n c e . H i s classification is q u i t e 1 9 5 e x c e l l e n t a n d p e r f e c t l y fits t h e facts t o w h i c h it s h e w s a l o g i c a l s e q u e n c e . F o r i f a n y o n e cares t o examine closely the motives which led m e n o f the earliest t i m e s t o r e s o r t t o sacrifices as a m e d i u m o f p r a y e r a n d t h a n k s g i v i n g , h e will find t h a t t w o h o l d t h e h i g h e s t p l a c e . O n e is t h e r e n d e r i n g o f h o n o u r t o G o d for the sake o f H i m only and with n o other motive, a thing both necessary and excellent. The o t h e r is t h e s i g n a l b e n e f i t w h i c h t h e w o r s h i p p e r

211

PHILO

* ' , 196 , , * , ' , , , , 197 , , [241] | , , * , ' * , , . 198 X X X V I I . * ' . , , , , * ' 199 * , , * ,
1
1

MSS. .

See Lev. i. 3 ff.

212

T H E S P E C I A L L A W S , I. 195-199 r e c e i v e s , a n d this is t w o f o l d , o n o n e s i d e d i r e c t e d t o o b t a i n i n g a s h a r e in b l e s s i n g s , o n t h e o t h e r t o r e l e a s e f r o m evils. T o t h e G o d - w a r d m o t i v e w h i c h has H i m 196 a l o n e in v i e w h e a s s i g n e d t h e w h o l e - b u r n t - o f f e r i n g , f o r , w h o l e a n d c o m p l e t e in i t s e l f as it is, it fits in w e l l w i t h t h e s a m e qualities in t h e m o t i v e w h i c h carries w i t h it n o e l e m e n t o f m o r t a l self-interest ; b u t w h e r e h u m a n interests w e r e c o n c e r n e d , since t h e i d e a a d m i t t e d o f d i v i s i o n , t h e l a w g i v e r also m a d e a division, and appointed what he called a pre s e r v a t i o n - o f f e r i n g t o c o r r e s p o n d t o t h e aspiration for p a r t i c i p a t i o n in b l e s s i n g s , w h i l e h e a s s i g n e d t h e sinoffering f o r a v o i d a n c e o f evils. T h u s v e r y p r o p e r l y 197 t h e r e are t h r e e offerings for t h r e e o b j e c t s , t h e w h o l e b u r n t - o f f e r i n g h a v i n g n o o t h e r in v i e w b u t G o d H i m s e l f a l o n e W h o m it is g o o d t o h o n o u r , t h e o t h e r t w o h a v i n g o u r s e l v e s in v i e w , t h e p r e s e r v a t i o n - o f f e r i n g for t h e safe p r e s e r v i n g a n d b e t t e r i n g o f h u m a n affairs, t h e sin-offering for t h e h e a l i n g o f t h e t r e s passes w h i c h t h e s o u l has c o m m i t t e d . X X X V I I . W e m u s t n o w d e s c r i b e t h e o r d i n a n c e s 198 d e a l i n g w i t h e a c h o f t h e s e sacrifices, b e g i n n i n g w i t h t h e b e s t , w h i c h is t h e w h o l e - b u r n t - o f f e r i n g . First o f all, h e s a y s t h e v i c t i m m u s t b e a m a l e s p e c i m e n o f t h e animals s e l e c t e d as b e s t for t h e p u r p o s e , n a m e l y , a calf or l a m b or kid. S e c o n d l y , the giver must wash his h a n d s a n d l a y t h e m o n t h e h e a d o f t h e v i c t i m , a n d after this o n e p r i e s t m u s t t a k e a n d slay it w h i l e 199 a n o t h e r p r i e s t h o l d s a vial b e l o w a n d after c a t c h i n g s o m e o f t h e b l o o d g o e s all r o u n d t h e altar a n d sprinkles it t h e r e o n . T h e v i c t i m after b e i n g flayed m u s t b e d i v i d e d i n t o p a r t s c o m p l e t e in t h e m s e l v e s , w h i l e t h e b e l l y a n d f e e t are w a s h e d , a n d t h e n t h e w h o l e m u s t b e g i v e n o v e r t o t h e s a c r e d fire o f t h e altar. Thus
a

213

PHILO

200 . , ' . , ) - , , 201 . hov ' , , , , , ' , . , , * , 202 ,' . ha hv . 203 , , 204 * [242] | 1
1

MSS. reAetW.

214

T H E S P E C I A L L A W S , I.

199 -204
a

t h e o n e in it has b e c o m e m a n y a n d t h e m a n y o n e . T h e s e are t h e c o n t e n t s o f t h e o r d i n a n c e t a k e n 200 literally. B u t a n o t h e r m e a n i n g also is i n d i c a t e d o f the mystical character which symbols c o n v e y ; words in t h e i r p l a i n s e n s e are s y m b o l s o f t h i n g s l a t e n t a n d obscure. I n t h e first p l a c e t h e v i c t i m o f t h e w h o l e - b u r n t - o f f e r i n g is a m a l e b e c a u s e t h e m a l e is m o r e c o m p l e t e , m o r e d o m i n a n t t h a n t h e f e m a l e , c l o s e r akin t o causal a c t i v i t y , for t h e f e m a l e is i n c o m p l e t e a n d in s u b j e c t i o n a n d b e l o n g s t o t h e c a t e g o r y o f t h e p a s s i v e r a t h e r t h a n t h e a c t i v e . S o 201 too with the t w o ingredients which constitute our l i f e - p r i n c i p l e , t h e r a t i o n a l a n d t h e irrational ; t h e r a t i o n a l w h i c h b e l o n g s t o m i n d a n d r e a s o n is o f t h e m a s c u l i n e g e n d e r , t h e irrational, t h e p r o v i n c e o f s e n s e , is o f t h e f e m i n i n e . M i n d b e l o n g s t o a g e n u s w h o l l y s u p e r i o r t o s e n s e as m a n is t o w o m a n ; u n b l e m i s h e d a n d p u r g e d , as p e r f e c t virtue p u r g e s , it is i t s e l f t h e m o s t r e l i g i o u s o f sacrifices a n d its w h o l e b e i n g is h i g h l y p l e a s i n g t o G o d . I n t h e 202 l a y i n g o f h a n d s o n t h e h e a d o f t h e a n i m a l w e find t h e clearest possible t y p e o f blameless actions and o f a life s a d d l e d w i t h n o t h i n g t h a t l e a d s t o c e n s u r e b u t in h a r m o n y w i t h t h e laws a n d s t a t u t e s o f n a t u r e . F o r 203 t h e l a w d e s i r e s , first, t h a t t h e m i n d o f t h e w o r s h i p p e r s h o u l d b e sanctified b y e x e r c i s e in g o o d a n d profit a b l e t h o u g h t s a n d j u d g e m e n t s ; s e c o n d l y , t h a t his life should b e a consistent course o f the best actions, so t h a t as h e l a y s his h a n d s o n t h e v i c t i m , h e c a n b o l d l y a n d w i t h a p u r e c o n s c i e n c e s p e a k in this w i s e : " T h e s e h a n d s h a v e t a k e n n o gift t o d o i n j u s t i c e , n o r 204 s h a r e d in t h e p r o c e e d s o f p l u n d e r o r o v e r r e a c h i n g , nor b e e n soiled with innocent blood. N o n e have
* O / . 208.

215

PHILO

, , , , , , ' , . XXXVIIL 205 ' , ( ) * . ' . 206 , , ^ , 207 , ' , , 208 ' . ,
i.e. the in its lower sense (cf. 177) is an apposite symbol of the higher , " the mind." 216

T H E S P E C I A L L A W S , I. 2 0 4 - 2 0 8 they m a i m e d or w o u n d e d , no d e e d o f outrage or violence have they wrought. T h e y have done no s e r v i c e o f a n y o t h e r k i n d at all w h i c h m i g h t i n c u r arraignment or censure, but have m a d e themselves h u m b l e ministers o f things excellent and profitable, s u c h as are h e l d in h o n o u r in t h e s i g h t o f w i s d o m a n d law and wise and law-abiding m e n . " X X X V I I I . T h e b l o o d is p o u r e d in a c i r c l e r o u n d t h e 205 altar b e c a u s e t h e c i r c l e is t h e m o s t p e r f e c t o f figures, a n d in o r d e r t h a t n o p a r t s h o u l d b e left d e s t i t u t e o f t h e vital o b l a t i o n . F o r t h e b l o o d m a y t r u l y b e c a l l e d a libation o f the life-principle. S o , then, he teaches in this s y m b o l t h a t t h e m i n d , w h o l e a n d c o m p l e t e , s h o u l d , as it m o v e s w i t h m e a s u r e d t r e a d p a s s i n g c i r c l e wise t h r o u g h e v e r y p h a s e o f w o r d a n d i n t e n t i o n a n d d e e d , s h e w its w i l l i n g n e s s t o d o G o d ' s service.* T h e d i r e c t i o n t o w a s h t h e b e l l y a n d t h e 206 f e e t is h i g h l y s y m b o l i c a l . U n d e r t h e figure o f t h e b e l l y h e signifies t h e lust w h i c h it is w e l l t o c l e a n a w a y , s a t u r a t e d as it is w i t h stains a n d p o l l u t i o n s , with w i n e - b i b b i n g and sottishness, a m i g h t y force for ill, t r a i n e d a n d d r i l l e d t o w o r k h a v o c in t h e life o f m e n . B y t h e w a s h i n g o f t h e f e e t is m e a n t t h a t his 207 steps should b e n o longer o n earth but tread the upper air. F o r t h e s o u l o f t h e l o v e r o f G o d d o e s in t r u t h l e a p f r o m e a r t h t o h e a v e n a n d w i n g its w a y o n h i g h , e a g e r t o t a k e its p l a c e in t h e r a n k s a n d s h a r e t h e o r d e r e d m a r c h o f sun a n d m o o n a n d t h e a l l - h o l y , allh a r m o n i o u s h o s t o f t h e o t h e r stars, m a r s h a l l e d a n d led b y the G o d W h o s e kingship none can dispute or u s u r p , t h e k i n g s h i p b y w h i c h e v e r y t h i n g is j u s t l y governed. T h e d i v i s i o n o f t h e animal 208 i n t o its l i m b s i n d i c a t e s e i t h e r t h a t all t h i n g s are o n e
1

217

PHILO

209

, , ' , , , . ) ' * . * , , * . , | ,
1

243]
J

,
So R . The one other MS. which contained the sentence had , which was the accepted reading before the discovery of R , and it is so quoted b y A r n i m and others. Presumably they understood it as expressing the view of Heracleitus that the Deity was fire.
1

T h e terms belong to the philosophy of Heracleitus, cf. Leg. All. iii. 7 and note. Whatever Heracleitus meant b y them, Philo clearly here equates to 7: and to .

218

T H E S P E C I A L L A W S , I.

208-210

o r t h a t t h e y c o m e f r o m a n d r e t u r n t o o n e , an alter n a t i o n w h i c h is c a l l e d b y s o m e Fullness a n d W a n t , b y others a General Conflagration and R e c o n s t r u c t i o n , the Conflagration b e i n g the state w h e n the supre m a c y o f h e a t has prevailed o v e r the rest, the R e c o n struction w h e n the four elements, b y concession to each other, obtain equilibrium. M y ow n r e f l e c t i o n s 209 lead m e to think the following a m o r e correct e x planation. T h e soul which honours the Existent h a v i n g t h e E x i s t e n t H i m s e l f o n l y in v i e w , o u g h t t o h o n o u r H i m n o t irrationally nor ignorantly, b u t with k n o w l e d g e and reason. A n d when w e reason about H i m w e r e c o g n i z e in H i m p a r t i t i o n a n d d i v i s i o n i n t o each o f the Divine powers and excellences. For G o d is g o o d , H e is t h e m a k e r a n d b e g e t t e r o f t h e u n i v e r s e a n d H i s p r o v i d e n c e is o v e r w h a t H e has b e g o t t e n ; H e is a s a v i o u r a n d a b e n e f a c t o r , a n d h a s t h e p l e n i t u d e o f all b l e s s e d n e s s a n d all h a p p i n e s s . Each o f t h e s e a t t r i b u t e s calls f o r v e n e r a t i o n a n d p r a i s e , b o t h s e p a r a t e l y i n i t s e l f a n d w h e n r a n k e d w i t h its congeners. S o , t o o , it is w i t h t h e r e s t . 2 1 0 W h e n , m y m i n d , thou wishest to give thanks t o G o d f o r t h e c r e a t i o n o f t h e u n i v e r s e , g i v e it b o t h f o r t h e s u m o f t h i n g s a n d f o r its p r i n c i p a l p a r t s , t h i n k i n g o f t h e m as t h e l i m b s o f a l i v i n g c r e a t u r e o f t h e u t m o s t
a 5 T c

For 7 see Quis Rerum 228 and note. OLS should perhaps rather be translated b y "disposal" or " distribution," without the " re- ". Since fire is the primary substance ( eV), creation itself was a ,. S o too though regularly translated "general conflagra tion " is rather resolution into fire." See further A p p . p . 621. O r perhaps = " as follows," as not unfrequently; see note on De Mut. 129. B y " t h e rest" he means that the universe and the m a n himself are to be " d i v i d e d " in the same w a y as G o d ' s attributes have been in the previous section.
c

219

PHILO

, , , , , * , , , ^ , 211 . , , , , , , , , , , , , , * . 212 X X X I X . * . . , . , - * 213 , , '

E . V . "peace-offering." See Lev. iii. 1 ff. E . V . " t h e caul upon the liver."
b

220

THE

S P E C I A L L A W S , I.

210-213

perfection. S u c h p a r t s a r e h e a v e n a n d sun a n d m o o n a n d t h e p l a n e t s a n d fixed stars ; t h e n a g a i n earth and the living creatures or plants thereon, t h e n t h e s e a a n d rivers, w h e t h e r s p r i n g - f e d o r w i n t e r c o u r s e s , a n d all t h e y c o n t a i n : t h e n t h e air a n d its p h a s e s , f o r w i n t e r a n d s u m m e r , s p r i n g a n d a u t u m n , t h o s e s e a s o n s w h i c h r e c u r annually a n d a r e s o h i g h l y b e n e f i c i a l t o o u r life, are different c o n d i t i o n s in t h e air w h i c h c h a n g e s for t h e p r e servation o f sublunar things. A n d if thou givest 2 1 1 t h a n k s f o r m a n , d o n o t d o so o n l y f o r t h e w h o l e g e n u s b u t f o r its s p e c i e s a n d m o s t essential p a r t s , for m e n a n d w o m e n , for G r e e k s a n d b a r b a r i a n s , for d w e l l e r s o n t h e m a i n l a n d a n d t h o s e w h o s e l o t is c a s t in t h e islands. A n d i f it is for a s i n g l e p e r s o n , d i v i d e t h e t h a n k s g i v i n g as r e a s o n d i r e c t s , not into every tiny part o f him d o w n to the very last, b u t i n t o t h o s e o f p r i m a r y i m p o r t a n c e , first o f all i n t o b o d y a n d s o u l o f w h i c h h e is c o m p o s e d , then into s p e e c h and m i n d and sense. For thanks for e a c h o f t h e s e will b y i t s e l f b e n o t u n w o r t h y t o obtain audience with G o d . X X X I X . E n o u g h has n o w b e e n said o n t h e w h o l e 212 burnt-offering. W e m u s t n o w c o n s i d e r in its t u r n t h e preservation-offering.* I n this c a s e it is a m a t t e r o f i n d i f f e r e n c e w h e t h e r t h e v i c t i m is m a l e o r f e m a l e . W h e n it has b e e n slain t h e s e t h r e e , t h e fat, t h e l o b e o f t h e l i v e r a n d t h e t w o k i d n e y s , are s e t a p a r t for t h e altar, w h i l e t h e r e s t s e r v e s as a feast t o b e e n j o y e d b y t h e p e r s o n w h o has offered t h e sacrifice. B u t w h y 213 t h e s e p a r t s o f t h e i n w a r d s are c o n s e c r a t e d m u s t b e carefully considered, n o t neglecting the following point. I n t h e c o u r s e o f m y reflections I h a v e o f t e n p o n d e r e d d e e p l y o n this q u e s t i o n also ; w h a t c o u l d
1 b

221

PHILO

, 6 , , 214 . ' , , ' , , - ^ % .% ' 215 > I . , ' , , 7'

1 <JTLV

'

, , . 216 , , /' ,

MSS. .

See the very similar passage in De Sac. 136, and the note there on the question whether resided in the brain or in the heart. 222

THE SPECIAL LAWS, I. 2 1 3 - 2 1 6 be the reason why the law, when setting apart the lobe of the liver and the kidneys and the fat as a tribute reserved from the animals sacrificed, did not include either the heart or the brains, since the dominant principle resides in one or other of them. And I 214 expect the same question will present itself to not a few of those who read the holy scriptures with their understanding rather than with their eyes. If such persons after examination find a more convincing reason, they will benefit both themselves and me ; if not I beg them to consider whether that which has commended itself to my mind will stand the test. It is as follows. The dominant principle is the only part of us which admits and retains folly and injustice and cowardice and the other vices, and the home of this principle is one or other of the two just mentioned, namely, the brain and the heart. The holy word, 215 therefore, thought good that the altar of God, by which is given absolution and complete remission of all sins and transgressions, should not be approached by the container in which mind had its lair when it came forth to tread the pathless wilds of injustice and impiety, turning away from the road which leads to virtue and noble conduct. For it would be foolish to have the sacrifices working remembrance instead of oblivion of sin. This seems to me the reason why neither of the parts which hold the pre-eminence, the brain or the heart, is brought to the altar. As for the parts which are actually prescribed, 216 appropriate reasons can be given for the choice. The fat is the richest part and acts as a protection to the inwards, serving as a covering and a source of richness to them and benefiting them by the softness of its contact. The kidneys are chosen because of their
a

223

PHILO

^ , , , , , 7 , ' , ' , ' ,& ,

217 . , , 218 . , , , ' , ' , * .

224

T H E S P E C I A L L A W S , I. 2 1 6 - 2 1 8 relation to the and parts. testicles and generative organs ; easy are

situated beside t h e m assistance, adjacent

they give them

neighbourly

c o - o p e r a t e in p r o m o t i n g t h e For the kidneys themselves

passage o f nature's seed u n i m p e d e d b y any o f the b l o o d - c o l o u r e d r e c e p t a c l e s in w h i c h t h e m o i s t off-

s c o u r i n g o f t h e e x c r e m e n t is s e c r e t e d , a n d c o n t i g u o u s t o t h e m are t h e t e s t i c l e s w h i c h c r e a t e t h e s t r e a m o f the semen. the food T h e l o b e is a s a m p l e t r i b u t e f r o m t h e o f the inwards, the liver, b y which then being most important

is c o n v e r t e d i n t o b l o o d a n d conservation o f the

s l u i c e d i n t o t h e h e a r t , is c o n v e y e d t h r o u g h t h e v e i n s for t h e whole body. F o r t h e 217 gullet orifice o f t h e s t o m a c h b e i n g a d j a c e n t t o t h e

r e c e i v e s t h e f o o d w h i c h has b e e n first b i t t e n off b y t h e t e e t h a n d afterwards m a s t i c a t e d , a n d b y its a c t i o n p r e p a r e s it f o r t h e s t o m a c h itself. f r o m t h e orifice a n d p e r f o r m s t h e it i n t o j u i c e . pipe-shaped T h i s r e c e i v e s it s e c o n d office to

w h i c h it has b e e n a p p o i n t e d b y n a t u r e , b y t u r n i n g A n d f r o m t h e s t o m a c h t h e r e are t w o channels extending to the liver and

d r a i n i n g t h e f o o d i n t o t h e r e c e p t a c l e s w h i c h lie a t intervals t h e r e i n . N o w t h e l i v e r has t w o p r o p e r t i e s : 218 As a it acts b o t h as a sifter a n d a c r e a t o r o f b l o o d .

sifter it s e c r e t e s all t h e h a r d a n d c a l l o u s stuff i n t o t h e a d j a c e n t b i l e - v e s s e l , w h i l e i n its o t h e r c a p a c i t y b y m e a n s o f t h e h e a t w h i c h it c o n t a i n s it turns t h e p u r e l i q u i d w h i c h has b e e n s t r a i n e d off i n t o b l o o d full o f l i f e - g i v i n g p o w e r s , t h e n p r e s s e s this b l o o d i n t o the h e a r t , w h e n c e , as w e h a v e said, it is s l u i c e d i n t o t h e veins, and coursing through the whole b o d y b e c o m e s VOL. VII Q
225

PHILO

' [] , , , [245] | , * , , , [] , ' , . 220 X L . , , , 221 . '

This section is based on Plato, Timaeus 71 (see ArcherHind's translation), and certainly reproduces the main idea of that curious passage, that the liver acts as a mirror " which receives outlines of the thoughts from the brain and exhibits reflections from them," sometimes of a bitter nature, while sometimes " t h e part of the soul settled about the liver is enabled to secure a sober amusement at night, enjoying divination during sleep in recompense for its deprivation of intelligence and wisdom." Whether Philo has otherwise understood Plato correctly I do not presume to say. I do not understand what Philo means b y (" high up " ) . Plato's description of the liver is that G o d set it in the dwelling-place of the lusting () part of the soul and made it " dense and smooth and bright, with a share of 226
b

219

T H E S P E C I A L L A W S , I.
a

219-221

its s u s t e n a n c e . T h e r e is a n o t h e r p o i n t t o 219 b e a d d e d to these statements. T h e liver has b e e n m a d e s o as t o lie h i g h a n d b e e x c e e d i n g l y s m o o t h , a n d in v i r t u e o f its s m o o t h n e s s it p l a y s t h e p a r t o f a mirror o f the utmost brightness. In c o n s e q u e n c e w h e n t h e m i n d w i t h d r a w i n g f r o m its d a y t i m e c a r e s , w i t h t h e b o d y p a r a l y z e d in s l e e p a n d t h e o b s t r u c t i o n o f e v e r y sense r e m o v e d , begins to turn itself about and c o n c e n t r a t e u p o n t h e p u r e o b s e r v a t i o n o f its c o n c e p t s , it l o o k s i n t o t h e l i v e r as i n t o a m i r r o r w h e r e it g a i n s a l u c i d v i e w o f all t h a t m i n d c a n p e r c e i v e a n d , w h i l e its g a z e t r a v e l s r o u n d t h e i m a g e s t o s e e w h e t h e r t h e y c o n t a i n a n y u g l y d e f e c t , it e s c h e w s all s u c h a n d s e l e c t s t h e i r o p p o s i t e s , a n d s o , w e l l s a t i s f i e d w i t h all t h e visions p r e s e n t e d t o it, p r o p h e s i e s future e v e n t s through the m e d i u m o f dreams. X L . Two d a y s o n l y are a l l o w e d f o r t h e u s e o f t h e 2 2 0 p r e s e r v a t i o n - o f f e r i n g as f o o d , a n d n o t h i n g is t o b e left o v e r till t h e t h i r d d a y . This for several reasons. O n e is, t h a t all t h e m e a t s o f t h e s a c r e d t a b l e m u s t b e eaten without undue delay, care being taken that t h e y should n o t deteriorate t h r o u g h lapse o f time. I t is t h e n a t u r e o f s t a l e flesh t o d e c a y r a p i d l y , e v e n t h o u g h s e a s o n e d w i t h s p i c e s as p r e s e r v a t i v e s . A n o t h e r 221
b c d

bitterness." S o m e stress is laid on its position, but there is nothing corresponding to . Can the word mean here " with changing moods," " temperamental," and refer to the mixture of sweetness and bitterness ascribed to it b y Plato? S o M a n g e y and Heinemann for . This use of the verb, however, seems later. Its c o m m o n meaning is "well-pleasing to," and so apparently always elsewhere in Philo ( in De Praem. 3 4 m a y be the verbal of ). This regular meaning is perhaps not altogether impossible here, " it has become a satisfactory medium for all the (good) visions." See Lev. xix. 5 , 6.
c d

227

PHILO

, ' , , , , ' , , , , , 222 , ' , , , , ' 223 , , , * , . ' , / ^ , ' , , 1

followed b y a genitive is irregular, and Cohn proposes some insertion, e.g. .

See Lev. xix. 7, 8. Philo's close following of the text should be noticed, LXX eav he . . . ( E . V . " abomination ") , . His * interprets ("be eaten at all"), though else228

T H E S P E C I A L L A W S , I. 2 2 1 - 2 2 3 r e a s o n i s , t h a t t h e sacrificial m e a l s s h o u l d n o t b e h o a r d e d , b u t b e free a n d o p e n t o all w h o h a v e n e e d , for t h e y are n o w t h e p r o p e r t y n o t o f h i m b y w h o m b u t o f H i m t o W h o m t h e v i c t i m has b e e n sacrificed, H e t h e b e n e f a c t o r , t h e b o u n t i f u l , W h o has m a d e t h e c o n v i v i a l c o m p a n y o f t h o s e w h o c a r r y o u t t h e sacrifices p a r t n e r s o f t h e altar w h o s e b o a r d t h e y share. And H e b i d s t h e m n o t t h i n k o f t h e m s e l v e s as t h e e n t e r t a i n e r s , f o r t h e y are t h e s t e w a r d s o f t h e g o o d c h e e r , n o t t h e h o s t s . T h e H o s t is H e t o W h o m t h e m a t e r i a l p r o v i d e d for t h e feast has c o m e t o b e l o n g , a n d this must not b e s t o w e d away out o f sight, and niggardli ness, the vice o f the slave, preferred t o kindliness, the v i r t u e o f g e n t l e b i r t h . T h e final r e a s o n is, t h a t t h e 222 p r e s e r v a t i o n - o f f e r i n g is in f a c t m a d e in b e h a l f o f t w o , n a m e l y soul and b o d y , to each o f which he assigned o n e d a y for f e a s t i n g o n t h e flesh. F o r it w a s m e e t t h a t an e q u a l s p a c e o f t i m e s h o u l d b e a p p o i n t e d for t h o s e e l e m e n t s o f o u r n a t u r e w h i c h are c a p a b l e o f b e i n g p r e s e r v e d , s o t h a t o n t h e first d a y as w e e a t w e obtain a reminder o f the soul's preservation, o n the m o r r o w o f t h e b o d y ' s g o o d h e a l t h . A n d s i n c e t h e r e 223 is n o t h i r d t h i n g w h i c h , p r o p e r l y s p e a k i n g , c o u l d b e t h e s u b j e c t o f p r e s e r v a t i o n , h e strictly f o r b a d e t h e use o f t h e o b l a t i o n as f o o d o n t h e t h i r d d a y , a n d c o m m a n d e d t h a t i f a n y t h i n g w a s left o v e r t h r o u g h i g n o r a n c e o r i n a d v e r t e n c e , it s h o u l d i m m e d i a t e l y b e c o n s u m e d b y fire. E v e n h i m w h o h a d t a s t e d it a n d nothing m o r e he declares to b e guilty. " Poor fool," h e s a y s t o h i m , " t h o u t h i n k e s t t o h a v e sacrificed, t h o u g h thou hast not d o n e so. Sacrilegious, unholy, p r o f a n e , i m p u r e , is t h e m e a t w h i c h t h o u h a s t d r e s s e d .
a

where he does not seem to understand the Hebrew thus rendered in Greek.

idiom

229

PHILO

, , , , ' . 224 X L I . iv , * 6 , , ' , , [246] * , | ' - 225 , , ' , 7roiaVrai .

226 XLII. .

, , / ^ , ,
See Lev. vii. 2 f. ( E . V . 12 f.). It is embraced in the preservation-offering because it is called ( E . V . " the sacrifice of his peace-offerings for thanksgiving"). 230

T H E S P E C I A L L A W S , I.

223-226

I a c c e p t it n o t , b a s e g l u t t o n , w h o e v e n in t h y d r e a m s h a s t c a u g h t n o g l i m p s e o f w h a t sacrifice m e a n s . " X L L U n d e r t h e h e a d o f t h e p r e s e r v a t i o n - o f f e r i n g 224 is e m b r a c e d w h a t is c a l l e d t h e p r a i s e - o f f e r i n g . The p r i n c i p l e o f this is as f o l l o w s . H e w h o has n e v e r at all m e t w i t h a n y u n t o w a r d h a p p e n i n g , e i t h e r o f soul o r b o d y o r t h i n g s e x t e r n a l , w h o lives a life o f p e a c e u n d i s t u r b e d b y w a r , p l a c e d in an e n v i r o n m e n t o f e v e r y c o m f o r t a n d g o o d f o r t u n e , free f r o m disaster a n d c a u s e o f s t u m b l i n g , sailing in s t r a i g h t c o u r s e o v e r t h e l o n g s e a o f life a m i d t h e sunshine a n d c a l m o f happy circumstances, with the breeze o f prosperity e v e r b e h i n d t h e h e l m , has as his b o u n d e n d u t y t o r e q u i t e G o d his p i l o t , W h o g i v e s h i m s a f e t y u n t o u c h e d b y d i s e a s e , b e n e f i t s c a r r y i n g n o p e n a l t y a n d in g e n e r a l g o o d u n m i x e d with evilrequite H i m , I say, with h y m n s a n d b e n e d i c t i o n s a n d p r a y e r s a n d sacrifices a n d t h e o t h e r e x p r e s s i o n s o f g r a t i t u d e as r e l i g i o n demands. All these collected and s u m m e d up have o b t a i n e d the single n a m e o f praise. F o r t h e c o n - 225 s u m p t i o n o f this sacrifice o n e d a y o n l y is a l l o w e d , n o t t w o as in t h e f o r m e r c a s e o f t h e p r e s e r v a t i o n offering, t h a t t h o s e i n t o w h o s e h a n d s b e n e f i t s h a v e fallen s o r e a d i l y s h o u l d m a k e r e p a y m e n t w i t h r e a d i ness a n d w i t h o u t d e l a y . X L I I . S o m u c h for t h e s e . W e m u s t n e x t e x a m i n e 226 t h e t h i r d k i n d o f sacrifice w h i c h b e a r s t h e n a m e o f sin-offering. H e r e w e h a v e s e v e r a l divisions, b o t h a c c o r d i n g t o the persons c o n c e r n e d and the kinds o f v i c t i m s . A s t o p e r s o n s , t h e h i g h p r i e s t is distin h c

See Lev. vii. 5 ( E . V . 15). See Lev. iv. for the high priest ( E . V . anointed priest"), v. 3 ; for the nation, v. 1 3 ; for the ruler, v. 2 2 ; for the commoner, v. 2 7 .
c 4 4

231

PHILO

, 227 . * * , * , 228 . / ^ / , , , ' 229 , , . , , , * ' , , 230 . * " " " ," "
1 9
1

Some MSS. only, the others only.

Philo finds the term in the L X X , and does not attempt to explain it. For iv see on , 2 0 8 . Possibly it m a y mean here, " ruler over some particular part," i.e. of the whole nation.

232

T H E S P E C I A L L A W S , I.

226-230
a

g u i s h e d f r o m t h e w h o l e n a t i o n a n d t h e rulers as a class f r o m t h e m e n o f t h e c o m m o n p e o p l e . A s t o v i c t i m s , t h e y m a y b e a m a l e calf, a h e - g o a t , a s h e g o a t o r e w e - l a m b . A n o t h e r d i s t i n c t i o n m a d e is o n e 227 w h i c h is m o s t essential b e t w e e n v o l u n t a r y a n d in v o l u n t a r y sins. For those who have acknowledged t h e i r sin are c h a n g i n g t h e i r w a y f o r t h e b e t t e r , a n d w h i l e t h e y r e p r o a c h t h e m s e l v e s f o r t h e i r errors are s e e k i n g a b l a m e l e s s life as t h e i r n e w g o a l . T h e sins, 228 then, o f the high priest and those o f the whole nation a r e p u r g e d w i t h a n a n i m a l o f t h e s a m e v a l u e ; in b o t h c a s e s it is d i r e c t e d t h a t a m a l e c a l f s h o u l d b e b r o u g h t . F o r t h e sins o f t h e r u l e r o n e o f less v a l u e is o r d e r e d , t h o u g h this t o o is a m a l e , n a m e l y a h e - g o a t ; f o r t h e sins o f t h e c o m m o n e r , o n e still m o r e inferior in k i n d , a f e m a l e offering i n s t e a d o f a m a l e , t h a t is, a s h e - g o a t . F o r it w a s p r o p e r t h a t i n m a t t e r s o f sacrifice t h e r u l e r 229 s h o u l d fare b e t t e r t h a n t h e c o m m o n e r a n d t h e n a t i o n than the ruler, since the w h o l e should always b e s u p e r i o r t o t h e p a r t ; also t h a t t h e h i g h p r i e s t s h o u l d b e a d j u d g e d t h e s a m e p r e c e d e n c e as t h e n a t i o n in their purification and supplication for forgiveness o f wrongdoings from the merciful p o w e r o f G o d . But the equality o f honour which the high priest enjoys is e v i d e n t l y n o t s o m u c h o n his o w n a c c o u n t as b e c a u s e h e is t h e s e r v a n t o f t h e n a t i o n a l s o , g i v i n g t h a n k s in c o m m o n f o r all t h r o u g h t h e h o l i e s t o f p r a y e r s a n d t h e p u r e s t o f sacrifices. D e e p l y a n d w o n d e r f u l l y 2 3 0 i m p r e s s i v e is t h e f o r m o f c o m m a n d in this m a t t e r . " I f t h e h i g h p r i e s t , " it s a y s , " sins i n v o l u n t a r i l y , " and t h e n a d d s , " so that the p e o p l e sin," words which
6

See Lev. iv. 3 . A . V . " according to the sin of the people." R . V . " so as to bring guilt on the people." T h e LXX has not g o t in this verse, but Philo infers it from ( R . V . " unwittingly " ) in v. 2 . 233

PHILO

231

[247]

232

233

," , , ' , ' , , . , , , * , (jay | , ' ' * , , , , . ' . , , , , ' , ' , ' , * , , , '
1
1

MSS. . See Lev. iv. 6-12.

234

T H E S P E C I A L L A W S , I. 2 3 0 - 2 3 3 almost a m o u n t to a plain statement from which w e m a y l e a r n t h a t t h e t r u e h i g h p r i e s t w h o is n o t falsely s o - c a l l e d is i m m u n e f r o m sin, a n d i f e v e r h e slips, it will b e s o m e t h i n g i m p o s e d o n h i m n o t b e c a u s e o f w h a t h e d o e s himself, b u t b e c a u s e o f s o m e l a p s e c o m m o n to the nation. A n d t h a t l a p s e is n o t in c u r a b l e b u t a d m i t s easily o f h e a l i n g t r e a t m e n t . S o 231 w h e n t h e c a l f has b e e n s l a u g h t e r e d h e b i d s t h e p r i e s t t o sprinkle s o m e o f t h e b l o o d w i t h his finger s e v e n t i m e s o v e r a g a i n s t t h e v e i l at t h e i n n e r shrine, b e y o n d t h e first v e i l , a t t h e p l a c e w h e r e t h e m o s t s a c r e d chattels have b e e n set, and then anoint and smear t h e f o u r h o r n s o f t h e altar o f i n c e n s e , c o r r e s p o n d i n g t o its f o u r s i d e s , a n d p o u r t h e r e s t o f t h e b l o o d at t h e f o o t o f t h e altar in t h e o p e n air. T o this altar h e 232 is c o m m a n d e d t o b r i n g t h r e e t h i n g s , t h e fat a n d t h e l o b e o f t h e liver a n d t h e t w o k i d n e y s , as in t h e o r d i n ance o f the preservation-offering. B u t t h e skin a n d t h e flesh a n d all t h e r e s t o f t h e b o d y o f t h e c a l f f r o m h e a d t o f o o t , w i t h t h e i n w a r d s , are t o b e c a r r i e d o u t s i d e a n d b u r n t in a c l e a r a n d o p e n s p a c e w h i t h e r t h e h o l y ashes f r o m t h e altar also are c o n v e y e d . T h e s a m e rules are l a i d d o w n b y l a w in t h e c a s e w h e r e t h e sin lies w i t h t h e w h o l e n a t i o n . B u t i f a trespass is 233 c o m m i t t e d b y a ruler, h e p u r g e s h i m s e l f w i t h a h e g o a t , as I h a v e s a i d ; i f b y o n e o f t h e c o m m o n p e o p l e , with a she-goat or a ewe-lamb. For he assigned the m a l e animal t o the ruler, the female t o the c o m m o n e r , w h i l e t h e o t h e r r e g u l a t i o n s w h i c h h e m a d e are similar for b o t h p e r s o n s , n a m e l y , t h a t t h e h o r n s o f t h e o p e n air altar s h o u l d b e a n o i n t e d w i t h t h e b l o o d , t h e fat a n d t h e l o b e o f t h e liver a n d t h e t w o k i d n e y s offered a t t h e altar a n d t h e r e s t g i v e n t o t h e priests t o e a t .
a 6

O r as E . V .

4 4

a clean place."

See on 2 6 8 . 235

PHILO

234 . X L I I I . , ' , , ' , , . 235 . , , , , , , , ' , 236 , ' , , 237 . , , , ,

1 2

A very strange expression, unless can be regarded as a sort of cognate accusative. Cohn suggests . Possibly . This ungrammatical nominative is either a slip or should be corrected to -.
2

See Lev. v. 15, 16.

236

T H E S P E C I A L L A W S , I. 234-237 X L I I I . B u t s i n c e sins are s o m e t i m e s c o m m i t t e d 234 against m e n , s o m e t i m e s against things sacred and h o l y , b e s i d e s t h e r e g u l a t i o n s a l r e a d y s t a t e d for d e a l i n g w i t h i n v o l u n t a r y offences against m e n , h e lays d o w n t h a t in t h e c a s e o f t h e h o l y t h i n g s t h e p u r i f i c a t o r y p r o p i t i a t i o n s h o u l d b e m a d e w i t h a r a m , t h e offenders h a v i n g first m a d e full c o m p e n s a t i o n f o r t h e s u b j e c t o f t h e trespass w i t h t h e a d d i t i o n o f a fifth p a r t o f its proper value. T h e s e a n d similar r e g u l a t i o n s for i n v o l u n t a r y 235 offences are f o l l o w e d b y his o r d i n a n c e s f o r s u c h as are v o l u n t a r y . " I f , " h e s a y s , " a m a n lies a b o u t a p a r t n e r s h i p o r a d e p o s i t o r a r o b b e r y o r as t o finding t h e l o s t p r o p e r t y o f s o m e o n e e l s e , a n d , b e i n g sus p e c t e d a n d p u t u p o n his o a t h , s w e a r s t o t h e f a l s e h o o d i f t h e n after h a v i n g a p p a r e n t l y e s c a p e d c o n v i c t i o n b y his a c c u s e r s h e b e c o m e s , c o n v i c t e d i n w a r d l y b y his c o n s c i e n c e , his o w n a c c u s e r , r e p r o a c h e s h i m s e l f for his d i s a v o w a l s a n d p e r j u r i e s , m a k e s a plain c o n fession o f t h e w r o n g h e has c o m m i t t e d a n d asks for pardonthen the lawgiver orders that forgiveness b e 236 e x t e n d e d t o s u c h a p e r s o n o n c o n d i t i o n t h a t h e verifies his r e p e n t a n c e n o t b y a m e r e p r o m i s e b u t b y his actions, b y restoring the deposit or the p r o p e r t y which h e has s e i z e d o r f o u n d o r in a n y w a y u s u r p e d f r o m his n e i g h b o u r , a n d further has p a i d an a d d i t i o n a l fifth as a s o l a t i u m for t h e o f f e n c e . A n d w h e n h e has thus 237 p r o p i t i a t e d t h e i n j u r e d p e r s o n h e m u s t f o l l o w it u p , says the lawgiver, b y p r o c e e d i n g to the t e m p l e to ask for r e m i s s i o n o f his sins, t a k i n g w i t h h i m as his
6 a

See L e v . vi. 2-7. W h e r e , however, it is not suggested that the offender has made a voluntary confession, Philo as also Josephus, Ant. iii. 232, and indeed modern com mentators, infers it from the probability that the convicted criminal would not get off so lightly.

237

PHILO , . ' , | , , , * . ' , , . * . ' , , , , , ' , . , , , , '

1 2

238 [248]

239

240

241

So Cohn for M S . 0> or . See note on Spec. Leg. iii. 102 ( A p p . ) . MSS. : so C o h n : oelv R (" ut videtur " adds Cohn), F: ' , . .
2

See Lev. vi. 2 5 , 26, 29. But there is no order there that it should be eaten in one day. (So also Jos. Ant. iii. 2 3 2 .)

238

T H E S P E C I A L L A W S , I. 2 3 7 - 2 4 1 i r r e p r o a c h a b l e a d v o c a t e t h e soul-felt c o n v i c t i o n w h i c h has s a v e d h i m f r o m a fatal disaster, a l l a y e d a d e a d l y disease, and brought him round to c o m p l e t e health. F o r h i m , t o o , t h e sacrifice p r e s c r i b e d is a r a m , as also 238 for t h e o f f e n d e r in s a c r e d m a t t e r s . F o r t h e l a w g i v e r r a t e d t h e i n v o l u n t a r y sin in t h e s a c r e d s p h e r e as e q u a l t o v o l u n t a r y sin in t h e h u m a n , t h o u g h i n d e e d this last also is p e r h a p s a d e s e c r a t i o n , s i n c e it is s u p p l e m e n t e d b y an o a t h s w o r n u n d e r d i s h o n e s t c o n d i t i o n s , t h o u g h rectified b y the man's conversion to the b e t t e r course. It must b e noticed, h o w e v e r , that while the parts o f t h e sin-offering laid u p o n t h e altar are t h e s a m e as in t h e c a s e o f t h e p r e s e r v a t i o n - o f f e r i n g , n a m e l y t h e l o b e o f t h e l i v e r , t h e fat a n d t h e k i d n e y s a n a t u r a l a r r a n g e m e n t b e c a u s e t h e p e n i t e n t also is p r e s e r v e d o r s a v e d b y e s c a p e f r o m t h e soul-sickness w h i c h is m o r e g r i e v o u s t h a n a n y w h i c h affects t h e b o d y t h e 240 conditions under which the other parts o f the animal are a p p o i n t e d t o s e r v e for f o o d are different. The difference is t h r e e f o l d , in t h e p l a c e , in t h e t i m e a n d in t h e r e c i p i e n t s . T h e p l a c e is t h e t e m p l e , t h e t i m e o n e d a y i n s t e a d o f t w o , a n d t h e p a r t i c i p a n t s are p r i e s t s , n o t t h o s e w h o offer t h e sacrifices : also t h e y are m a l e priests. T h e p r o h i b i t i o n a g a i n s t c a r r y i n g t h e flesh 241 o u t s i d e t h e t e m p l e is d u e t o his w i s h t h a t a n y sin w h i c h t h e p e n i t e n t has p r e v i o u s l y c o m m i t t e d s h o u l d not b e m a d e notorious through the ill-judged j u d g e m e n t s a n d u n b r i d l e d t o n g u e s o f m a l i c i o u s a n d acri m o n i o u s p e r s o n s , a n d b l a z e d a b r o a d as a s u b j e c t for
2 3 9 a 6

This seems to me to indicate that Philo rightly or wrongly takes '.* every male a m o n g the priests," to mean that apart from this prohibition the women of the priestly clan would be entitled to eat it. In 110 he has called them " priestesses."

239

PHILO

, ' , 242 , . X L I V . ' * , * j8ej3atorara , ^ / * 9 , * ' , *

1

243 . . , , 244 . ' , ' , * , 245 ^ . ,

1

MSS. .

The point presumably is that the exclusion of the priests who suffer from defects and therefore cannot have taken part 240

T H E S P E C I A L L A W S , I. 2 4 1 - 2 4 5 contumelious and censorious talk, but b e confined w i t h i n t h e s a c r e d p r e c i n c t s w h i c h h a v e also b e e n t h e s c e n e o f the purification. X L I V . T h e c o m m a n d t h a t 242 t h e sacrifice s h o u l d s e r v e as a f e a s t for t h e priests is due t o several reasons. First, t o d o h o n o u r t o t h e g i v e r s o f t h e sacrifice, for t h e d i g n i t y o f t h e g u e s t s r e flects g l o r y o n t h e i r e n t e r t a i n e r s ; s e c o n d l y , t o s e c u r e t h e m firmly in t h e b e l i e f t h a t t h e g r a c i o u s n e s s o f G o d e x t e n d s t o t h o s e w h o f e e l r e m o r s e for t h e i r sin. For H e w o u l d n e v e r h a v e c a l l e d H i s servitors a n d m i n i s t e r s t o s h a r e t h e h o s p i t a l i t y o f s u c h a t a b l e i f full p a r d o n had not b e e n given. Thirdly, because none o f the priests is p e r m i t t e d t o p e r f o r m t h e rites i f h e is n o t w h o l l y s o u n d , for t h e s l i g h t e s t b l e m i s h c a u s e s h i m t o b e thrust from office. I n f a c t h e e n c o u r a g e s t h o s e 243 w h o n o longer tread the path o f w r o n g d o i n g with the t h o u g h t that their resolution t o purify themselves has g i v e n t h e m a p l a c e in t h e s a c e r d o t a l c a s t e a n d a d v a n c e d t h e m t o equal h o n o u r with the priest. For a similar r e a s o n t h e flesh o f t h e sin-offering is c o n s u m e d in a s i n g l e d a y , s h o w i n g t h a t in sin w e s h o u l d p r o c r a s t i n a t e a n d b e s l o w a n d d i l a t o r y in a p p r o a c h i n g it, b u t w h e n t h e a c h i e v e m e n t o f r i g h t e o u s n e s s is o u r goal, act with speed and promptitude. T h e v i c t i m s i m m o l a t e d in b e h a l f o f t h e h i g h p r i e s t 244 o r t h e n a t i o n as a t o n e m e n t for t r e s p a s s i n g are n o t d r e s s e d t o s e r v e as f o o d b u t are c o n s u m e d b y fire o n t h e s a c r e d a s h e s , as I h a v e said. F o r t h e r e is n o o n e s u p e r i o r t o t h e h i g h p r i e s t o r t h e n a t i o n t o a c t as i n t e r c e s s o r for t h e sinners. I t is n a t u r a l t h e r e f o r e 245 t h a t t h e flesh s h o u l d b e c o n s u m e d b y fire in i m i t a t i o n
a &

in the sacrifice enhances the honour of the providers of the feast. But see A p p . p. 6 2 1 . i.e. in 2 3 2 .
b

VOL. VII

241

PHILO , , , ' , . | , , , ' , X L V . , , , . , , , , , , , , , ' * , , , ^ , ,

Such actions would hardly be in the strict Stoic sense. See note on Quod Deus 100. See N u m . vi. 1-12. T h e Great V o w " is the name regularly applied to the vow of the Nazirite from v. 2 , os av 242
b 44

246 [249]

247

248

THE

S P E C I A L L A W S , I.

245-248

o f the whole-burnt-offerings t o d o honour to the persons concerned, not because G o d ' s holy j u d g e m e n t s are g i v e n b y considerations o f position b u t b e c a u s e t h e sins o f t h e g r e a t l y v i r t u o u s a n d t h e t r u l y s a c r e d are s u c h as t o b e r e g a r d e d as acts o f r i g h t e o u s ness i f d o n e b y o t h e r s . F o r as t h e fields w h e r e t h e 246 soil is d e e p a n d r i c h , e v e n i f t h e y a r e s o m e t i m e s u n p r o d u c t i v e , b e a r m o r e fruit t h a n t h o s e w h e r e it is n a t u r a l l y t h i n a n d p o o r , s o t o o w e find in v i r t u o u s a n d God-loving persons that their unproductiveness o f p o s i t i v e g o o d n e s s is b e t t e r t h a n t h e fortuitous righteous a c t i o n s o f the bad whose nature does not a l l o w t h e m e v e r t o a c t i n t e n t i o n a l l y in a n h o n e s t w a y . X L V . A f t e r l a y i n g d o w n t h e s e o r d i n a n c e s a b o u t 247 e a c h p a r t i c u l a r k i n d o f sacrifice, w h o l e - b u r n t - o f f e r i n g , p r e s e r v a t i o n - o f f e r i n g a n d sin-offering, h e i n s t i t u t e s rules f o r a n o t h e r w h i c h p a r t a k e s o f t h e t h r e e , t o s h e w the friendship and kinship w h i c h exists b e t w e e n t h e m . T h i s c o n n e c t i n g l i n k b e t w e e n t h e m is c a l l e d t h e G r e a t Vow. I m u s t e x p l a i n w h y i t has a c q u i r e d this n a m e . 248 W h e n p e o p l e h a v e p a i d first-fruits o f e v e r y p a r t o f t h e i r p r o p e r t y , in w h e a t , b a r l e y , o i l , w i n e a n d t h e i r finest o r c h a r d - f r u i t s a n d also in t h e first-born m a l e s o f t h e i r l i v e s t o c k , c o n s e c r a t e d in t h e c a s e o f t h e c l e a n s p e c i e s a n d v a l u e d at a n a d e q u a t e c o m p e n s a t i o n in t h e c a s e o f t h e u n c l e a n , as t h e y h a v e n o m o r e m a t e r i a l r e sources with which to give a p l e d g e o f their piety, t h e y d e d i c a t e a n d c o n s e c r a t e t h e m s e l v e s , t h u s s h e w i n g an a m a z i n g s a n c t i f i c a t i o n a n d a surpassing d e v o t i o n t o God. A n d t h e r e f o r e it is fitly c a l l e d t h e G r e a t V o w ,
a b

( E . V . " made a special vow, the vow of a Nazirite, to separate himself"). The allegorical meaning, as Philo understood it, has been given on special details in several places, and more fully in

Quod Beus 87 ff.

243

PHILO * * 249 . * * " " * , ' 250 , , - ' , ^ , . 251 X L V I . , , , , , 252 , , , , , -^^
1 2

MSS. . If this reading is right, we m a y suppose that the verb takes the meaning of the common adjective = " like," but I do not know of any parallel. T h e other reading , i.e. "corresponds with," has less MS. authority, but seems otherwise more suitable.
2

244

T H E S P E C I A L L A W S , I.

248-252

for his o w n s e l f is t h e g r e a t e s t p o s s e s s i o n w h i c h a n y o n e h a s , a n d this s e l f h e f o r g o e s a n d p u t s h i m s e l f o u t s i d e it. W h e n h e has m a d e t h e v o w , t h e l a w g i v e r 249 gives him the following instructions. First, h e m u s t not take any strong drink nor anything " which he makes from the grape " nor drink any other intoxicant t o t h e o v e r t h r o w o f his r e a s o n , b u t h o l d h i m s e l f t o b e s e r v i n g as p r i e s t d u r i n g t h a t t i m e . For indeed such p r i e s t s as are p e r f o r m i n g t h e rites h a v e t o q u e n c h t h e i r thirst w i t h w a t e r a n d are f o r b i d d e n i n t o x i c a n t s . S e c o n d l y , h e m u s t n o t s h a v e t h e hairs o f his h e a d , t h u s 250 giving a clear s y m b o l to the e y e that he does not d e b a s e t h e s t e r l i n g c o i n a g e o f his v o w . T h i r d l y , h e m u s t k e e p his b o d y p u r e a n d u n d e f i l e d t o t h e e x t e n t o f abstaining from contact with parents or brothers after d e a t h , t h u s l e t t i n g his k i n d l y affection a n d fellow-feeling with the closest and dearest yield to p i e t y t h a t v i c t o r y w h i c h it is b o t h h o n o u r a b l e a n d p r o f i t a b l e t h a t it s h o u l d a l w a y s w i n . X L V I . W h e n t h e final d a y as a p p o i n t e d has c o m e , 251 t h e l a w b i d s h i m b r i n g , t o r e l e a s e h i m f r o m his v o w , three animals, a h e - l a m b , a e w e - l a m b and a ram, the first for a w h o l e - b u r n t - o f f e r i n g , t h e e w e - l a m b as a sin-offering, a n d t h e r a m as a p r e s e r v a t i o n - o f f e r i n g . F o r all t h e s e find t h e i r l i k e n e s s in t h e m a k e r o f t h e v o w : 252 the whole-burnt-offering, because he surrenders not o n l y t h e o t h e r first-fruits a n d gifts b u t also his o w n s e l f ; t h e sin-offering, b e c a u s e h e is a m a n , s i n c e e v e n t h e p e r f e c t m a n , in s o far as h e is a c r e a t e d b e i n g , never escapes from sinning; the preservation-offering, b e c a u s e h e has a c k n o w l e d g e d a n d a d o p t e d t h e real p r e s e r v e r , G o d , as t h e a u t h o r o f his p r e s e r v a t i o n
a
a

See N u m . vi. 13 f. 245

PHILO

, ' * [250] 8 | / * , ' * , ' , . 253 , , ' , , 7}, , , . 254 ' , ' / , , * * , ' , ,
9

L i t . " the part of the body which has ' growth' like a tree," in this special sense being opposed on the one hand to (" cohesion ") as in stones, and on the other to (" life " ) .

246

T H E S P E C I A L L A W S , 1. 2 5 2 - 2 5 4 instead o f the physicians and their faculties o f healing. F o r the physicians are mortals r e a d y t o perish, unable t o secure health e v e n for themselves, and their f a c u l t i e s are n o t b e n e f i c i a l t o all p e r s o n s n o r a l w a y s to the same persons, but sometimes d o great h a r m : t h e r e is A n o t h e r w h o is i n v e s t e d w i t h l o r d s h i p o v e r such faculties and those w h o exercise t h e m . I n o t e , a n d it is a v e r y s t r i k i n g p o i n t , t h a t in t h e t h r e e 253 a n i m a l s b r o u g h t f o r t h e different sacrifices t h e r e is n o d i f f e r e n c e o f s p e c i e s . T h e y are all o f t h e s a m e species, a ram, a he-lamb and a ewe-lamb. For the l a w w i s h e s t o s h o w i n this w a y w h a t I m e n t i o n e d a l i t t l e b e f o r e , t h a t t h e t h r e e k i n d s o f sacrifice are sisters o f o n e f a m i l y , b e c a u s e t h e p e n i t e n t is p r e s e r v e d a n d t h e p e r s o n p r e s e r v e d f r o m t h e m a l a d i e s o f his s o u l r e p e n t s , a n d b o t h o f t h e m are p r e s s i n g f o r w a r d t o that perfect and wholly sound frame o f mind o f which t h e w h o l e - b u r n t - o f f e r i n g is a s y m b o l . A n o t h e r p o i n t t h e v o t a r y has v o w e d t o b r i n g h i m - 2 5 4 self, a n d w h i l e it w o u l d b e s a c r i l e g e t h a t t h e altar s h o u l d b e d e f i l e d b y h u m a n b l o o d , it w a s q u i t e n e c e s s a r y t h a t s o m e p a r t o f h i m s h o u l d b e sacrificially o f f e r e d . T h e p a r t , t h e r e f o r e , w h i c h his z e a l p r o m p t e d him t o take was o n e which can b e r e m o v e d without causing either pain or mutilation. H e c u t off t h e hairs o f his h e a d , w h i c h are t o t h e b o d y l i k e t h e s u p e r fluous b r a n c h e s in t h e v e g e t a t i o n o f a t r e e , a n d g a v e t h e m t o t h e fire in w h i c h t h e flesh o f t h e p r e s e r v a t i o n offering is c o o k e d , a fitting p r o c e e d i n g t o s e c u r e t h a t at least s o m e part o f the votary's self which c a n n o t b e
a

Cf. Leg. All. ii. 2 2 , with note giving references to 8. V.F. ii. 457-460. There we had , , , and Philo goes on to say that our bones have efts, and our nails and hair . Cf. also the fuller explanation of the terms in Quod Deus 3 5 ff.

247

PHILO

, , . 255 X L V I I . . , * , ' * , ' 256 , * , , , , ' , . , , . ^257 X L V I I I . | , , 258 * / u a i V e a ^ a i . ' , , , , ,

1
1

Here the MSS. insert the heading Hepl

The Greek phrase is vague. Heinemann " m i t einem Stuck des Opfers sich vermischte " ; M a n g e y only " sacrificia admiscentur." I understand it to mean that it comes to belong to the same ctBos or species as an ordinary sacrifice. 248

THE SPECIAL LAWS, I. 254-258 lawfully brought to the altar should be merged in and share the nature of sacrifice by serving as fuel to a holy flame. X LVII. These rules apply to the laity in common, 255 but the priests also had to make offerings of firstfruits to the altar, and not suppose that the services and ministrations to which they were appointed en titled them to immunity. T h e first-fruits suitable for the priest are not taken from any animal with blood in its veins, but from the purest form of human food. Fine flour constitutes their perpetual 256 sacrifice, a tenth part of the sacred measure for every day, half offered in the morning and half in the even ing. It is fried in oil and none of it is left over to be eaten. For it is a divine command that every sacri fice offered by a priest should be wholly consumed by fire and none of it set apart for food. We have described to the best of our ability the regulations for sacrifices and will next proceed to speak of those who offer them. XLVIII. The law would have such a person pure 257 in body and soul, the soul purged of its passions and distempers and infirmities and every viciousness of word and deed, the body of the defilements which commonly beset it. For each it devised the purifica- 258 tion which befitted it. For the soul it used the animals which the worshipper is providing for sacri fice, for the body sprinklings and ablutions of which we will speak a little later. For precedence in speech as well as elsewhere must be given to the higher and
a b c d

See L e v . vi. 2 0 - 2 2 . For perpetual" see on 1 7 0 . H e a d i n g in MSS. O f those who sacrifice," and fresh numeration of chapters in Cohn. T h e stress is on ^. T h e fact of his providing Ihe victims shews the purity of his motives.
c 4 4 d

4 4

249

PHILO

259 . ; , , , , , ' , , , 260 * . , ' , , , , 261 . , , , 262 < / >5 ~ I " ' . XLIX. | J , . , , ,
1
1

MSS.

.
b

See N u m . xix. 11 f. 250

See N u m . xix. 17, 18.

THE SPECIAL LAWS, I. 259-262 more dominant element in ourselves, the soul. How 259 then is the soul purified ? " Note, friend," says the lawgiver, " how perfect and utterly free from blemish is the victim which you bring selected as the best of many by the priests with all impartiality of mind and clearness of vision, the result of the continued practice which has trained them to faultless dis crimination. For if you observe this with your reason rather than with your eyes you will proceed to wash away the sins and defilements with which you have besmeared your whole life, some involuntary and accidental, some due to your own free will. For 260 you will find that all this careful scrutiny of the animal is a symbol representing in a figure the re formation of your own conduct, for the law does not prescribe for unreasoning creatures, but for those who have mind and reason. It is anxious not that the victims should be without flaw but that those who offer them should not suffer from any corroding passion. As for the body, it purifies it 261 with ablutions and sprinklings and does not allow the person to be sprinkled and washed once for all and then pass straightway within the sacred precincts, but bids him stay outside for seven days and be twice sprinkled on the third and seventh day, and after that, when he has bathed himself, it gives him full security to come within and offer his sacrifice. X L I X . The following regulation also shews a far- 262 sighted wisdom which should be noted. In almost all other cases men used unmixed water for the sprinkling. By most people it is taken from the sea, by others from the rivers, and by others it is drawn in ewers from the wells. But Moses first provided ashes, the remnants of the sacred fire, obtained in a
a b

251

PHILO

, , 263 . ' ' ' ' 264 ; , , , ' , , 265 , . { ) . , " " 266 . , , , , , , ,
See N u m . . 3 0 . . . ( L X X ) .

252"'

T H E S P E C I A L L A W S , I. 262-266 m a n n e r w h i c h will b e e x p l a i n e d s h o r t l y . Some of t h e s e , h e s a y s , are t o b e t a k e n a n d t h r o w n i n t o a vessel and afterwards have water p o u r e d u p o n t h e m . T h e n t h e p r i e s t s are t o d i p b r a n c h e s o f h y s s o p in t h e m i x t u r e a n d s p r i n k l e w i t h it t h o s e w h o are b e i n g purged. T h e r e a s o n f o r this m a y b e a p t l y s t a t e d as 2 6 3 follows. M o s e s w o u l d have those w h o c o m e to serve H i m t h a t is first k n o w t h e m s e l v e s a n d o f w h a t s u b s t a n c e t h e s e s e l v e s are m a d e . For h o w should he w h o has n o k n o w l e d g e o f h i m s e l f b e a b l e t o a p p r e h e n d t h e p o w e r o f G o d w h i c h is a b o v e all a n d t r a n s c e n d s all ? N o w t h e s u b s t a n c e o f w h i c h o u r b o d y 264 c o n s i s t s is e a r t h a n d w a t e r , a n d o f this h e r e m i n d s us in t h e r i t e o f p u r g i n g . For he holds that the most p r o f i t a b l e f o r m o f purification is j u s t this, t h a t a m a n should k n o w himself and the nature o f the elements o f w h i c h h e is c o m p o s e d , ashes a n d w a t e r , s o little w o r t h y o f e s t e e m . F o r i f h e r e c o g n i z e s this, h e will 265 s t r a i g h t w a y t u r n a w a y f r o m t h e insidious e n e m y , selfc o n c e i t , a n d a b a s i n g his p r i d e b e c o m e w e l l - p l e a s i n g t o G o d a n d c l a i m t h e aid o f H i s g r a c i o u s p o w e r W h o hates arrogance. F o r t h a t is a g o o d t e x t w h i c h tells us t h a t h e w h o sets his h a n d t o w o r d s a n d d e e d s o f p r i d e " p r o v o k e s " n o t o n l y m e n , b u t also " G o d , " t h e a u t h o r o f e q u a l i t y a n d all t h a t is m o s t e x c e l l e n t . S o 266 t h e n , whilst t h e y are b e i n g t h u s s p r i n k l e d , d e e p l y m o v e d a n d r o u s e d as t h e y a r e , t h e y c a n a l m o s t h e a r the voice o f the elements themselves, earth and water, s a y p l a i n l y t o t h e m , " W e are t h e s u b s t a n c e o f w h i c h y o u r b o d y consists : w e it is w h o m n a t u r e b l e n d e d and with divine craftsmanship m a d e into the shape o f h u m a n f o r m . O u t o f us y o u w e r e f r a m e d w h e n y o u c a m e i n t o b e i n g a n d i n t o us y o u will b e r e s o l v e d a g a i n w h e n y o u h a v e t o d i e . F o r n o t h i n g is s o m a d e
a

253

PHILO

267

268

[253]

269

, ' , . L . "^ ' , . ^ ^ , ' , * / ' | , , , , & . , ' . * . * See N u m . xix. 2-9. Here the juxtaposition of the clean man shews that Philo must have taken as " clean," and not as " open," though it does not follow that he did so in the passages cited in the note on Mos. ii. 7 2 , or even in 2 3 2 above. N o such account survives. Heinemann suggests that it 254
b c

THE SPECIAL LAWS,

I. 2 6 6 - 2 6 9

as t o d i s a p p e a r i n t o n o n - e x i s t e n c e . W h e n c e it c a m e i n t h e b e g i n n i n g , t h i t h e r will it r e t u r n in t h e e n d . " L . I m u s t n o w also fulfil m y p r o m i s e t o d e s c r i b e 267 t h e special qualities o f these ashes. T h e y are n o t m e r e l y t h e ashes o f w o o d c o n s u m e d b y fire b u t also o f a l i v i n g c r e a t u r e w e l l - s u i t e d t o a r i t e o f purification s u c h as this. H e o r d e r s a r e d h e i f e r w h i c h has n e v e r 2 6 8 b e e n y o k e d and without blemish to b e taken outside the city and there slaughtered. T h e n the high p r i e s t is t o t a k e o f t h e b l o o d a n d s p r i n k l e it s e v e n t i m e s o v e r e v e r y t h i n g in f r o n t o f t h e s a n c t u a r y , t h e n b u r n it w h o l l y t o ashes w i t h t h e skin a n d flesh a n d b l o o d a n d t h e b e l l y filled w i t h its o r d u r e . When t h e flame is d y i n g d o w n , h e is t o c a s t r i g h t i n t o t h e middle these three things, cedar w o o d and hyssop and scarlet w o o l . T h e n i f it is q u i t e e x t i n g u i s h e d , a c l e a n m a n is t o c o l l e c t t h e ashes a n d d e p o s i t t h e m o u t s i d e t h e c i t y in a c l e a n p l a c e . W h a t t h e s e t h i n g s s y m - 269 b o l i c a l l y i n d i c a t e has b e e n d e s c r i b e d in full e l s e w h e r e where w e have e x p o u n d e d the allegory. So w e see that t h e y w h o m e a n to resort to the temple to take p a r t in sacrifice m u s t n e e d s h a v e t h e i r b o d i e s m a d e c l e a n a n d b r i g h t , a n d b e f o r e t h e i r b o d i e s t h e i r souls. F o r t h e s o u l is q u e e n a n d m i s t r e s s , s u p e r i o r t o t h e b o d y in e v e r y w a y b e c a u s e a d i v i n e r n a t u r e has b e e n a l l o t t e d t o it. T h e m i n d is c l e a n s e d b y w i s d o m a n d t h e t r u t h s o f w i s d o m ' s t e a c h i n g w h i c h g u i d e its s t e p s t o t h e c o n t e m p l a t i o n o f t h e u n i v e r s e a n d all t h a t is t h e r e i n , a n d b y t h e s a c r e d c o m p a n y o f t h e o t h e r v i r t u e s a n d b y t h e p r a c t i c e o f t h e m s h e w n in n o b l e
a 6 6 d

belongs to the Quaestiones of which we have nothing beyond Exodus. is more than simply " clean," in colloquial English to m a k e " s m a r t " or " s p i c k and span," = in 270.
d

255

PHILO

270 . 6 , , ' , 271 . , * , , , ' , ' , * 272 ' , , , , , ,

1 2

273

L I . ', ' ,
Cohn punctuates with full stop after . I follow Heinemann's punctuation, ' in cases like this generally, if not always, is inserted parenthetically, e.g. ii. 9 6 . Cohn (Hermes, 1908, p. 190) thinks that makes no sense and suggests ' ' ; but see note a.
2 1

I understand the connexion of thought to be " though H e possesses all, H e needs it not, and therefore how much more are the gifts of men unneeded."

256

T H E S P E C I A L L A W S , I. 2 7 0 - 2 7 3 a n d h i g h l y p r a i s e w o r t h y a c t i o n s . H e , t h e n , w h o is 2 7 0 adorned with these m a y c o m e with boldness to the s a n c t u a r y as his t r u e h o m e , t h e b e s t o f all m a n s i o n s , t h e r e t o p r e s e n t h i m s e l f as v i c t i m . B u t a n y o n e w h o s e h e a r t is t h e s e a t o f l u r k i n g c o v e t o u s n e s s a n d w r o n g f u l c r a v i n g s s h o u l d r e m a i n still a n d h i d e his f a c e in c o n f u s i o n a n d c u r b t h e s h a m e l e s s m a d n e s s w h i c h w o u l d r a s h l y v e n t u r e w h e r e c a u t i o n is profit able. F o r t h e h o l y p l a c e o f t h e t r u l y E x i s t e n t is c l o s e d g r o u n d t o t h e u n h o l y . T o s u c h a o n e I w o u l d 271 s a y , " G o o d sir, G o d d o e s n o t r e j o i c e in sacrifices e v e n i f o n e offer h e c a t o m b s , f o r all t h i n g s are H i s p o s s e s sions, y e t t h o u g h H e possesses H e needs n o n e o f t h e m , b u t H e r e j o i c e s in t h e will t o l o v e H i m a n d i n m e n that practise holiness, and from these H e accepts plain m e a l or b a r l e y , and things o f least price, h o l d ing t h e m most precious rather than those o f highest cost." A n d i n d e e d t h o u g h t h e w o r s h i p p e r s b r i n g 272 n o t h i n g e l s e , in b r i n g i n g t h e m s e l v e s t h e y offer t h e b e s t o f sacrifices, t h e full a n d t r u l y p e r f e c t o b l a t i o n o f n o b l e l i v i n g , as t h e y h o n o u r w i t h h y m n s a n d thanksgivings their Benefactor and Saviour, G o d , sometimes with the organs o f speech, sometimes w i t h o u t t o n g u e or lips, w h e n within the soul alone their minds recite the tale or utter the cry o f praise. T h e s e o n e e a r o n l y c a n a p p r e h e n d , t h e ear o f G o d , for h u m a n hearing c a n n o t r e a c h t o t h e p e r c e p t i o n o f such.
a 5 0

L I . T h a t w h a t I h a v e said a b o v e is t r u e a n d is t h e 273 w o r d n o t o f m y s e l f b u t o f n a t u r e is a t t e s t e d n o t o n l y
O r " barley ground or unground." O r , taking in apposition with , " when bringing themselves, that is, the full oblation," etc. In either case "bringing themselves" is explained in the next few words as the heartfelt thanksgiving of the lips and soul.
c b

VOL. VII

257

PHILO

, 6 274 , ' , [245] | 275 , , * , , , , ' , 276 . ^*, , * ,

The two altars are described respectively in E x . xxvii. and xxx. There, however, they are both made of acacia wood, L X X v, "incorruptible," though the second is overlaid with gold. The " unhewn stones " seems to be 258
9

THE SPECIAL LAWS, I. 273-276 by its self-evident certitude which provides clear grounds of belief to those who do not out of contentiousness cultivate disbelief, but also by the law which commanded two altars t o be constructed differing in materials and situations and in the use to which they were applied. For one of these was 274 built of stones picked up and left unhewn, and it was set in the open air beside the avenues t o tjie sanctuary and was to be used for blood-offerings. The other was formed of the purest gold ; it was set in the inner shrine within the first veil, not t o be seen by any except such priests as were in a state of purity, and it was to be used for frankincense-offerings. This 275 clearly shews that even the least morsel of incense offered by a man of religion is more precious in the sight of God than thousands of cattle sacrificed by men of little worth. For as gold is better than casual stones and all in the inner shrine more sacred than what stands outside, so and in the same measure is the thank-offering of incense superior t o that of the blood of beasts. And therefore the altar of incense 276 receives special honour, not only in the costliness of its material, its construction and its situation, but by taking every day the earlier place in subserving the thanksgiving which men render t o God. For it is not permitted to bring the victim of the whole-burntoffering outside until the incense has been offered
0 6

drawn from E x . xx. 2 5 , " A n d if thou m a k e me an altar of stone thou shalt not build it of hewn stones." Philo's descrip tion m a y b e derived from personal observation, for Josephus, Contra Apion. i. 198 quotes a passage ascribed to Hecataeus (4th-3rd century B . C . ) , in which he states, when speaking of the temple at Jerusalem, that the altar is built of heaped up stones unhewn and unwrought. But see A p p . p p . 621-622. A n d therefore permitted to officiate.
b

259

PHILO 277 . ' , , , , ' , * , ' , , , , , 278 , ; , * , 279 , * ' ' * , ,

9

The same statement has been made in 1 7 1 . See E x . xxx. 7, where the L X X says that the incense-offering is to be made , which Philo presumably takes a s = , and earlier than the of E x . xxix. 39 and N u m . xxviii. 4 (which he renders here and in 169 b y rfj ) . The statement in 171 that the evening incense-offering was

260

THE

S P E C I A L L A W S , I. 2 7 7 - 2 7 9
a

i n s i d e a t t h e first g l i m p s e o f d a y . T h e 277 s y m b o l i c a l m e a n i n g is j u s t this a n d n o t h i n g else : t h a t w h a t is p r e c i o u s in t h e s i g h t o f G o d is n o t t h e n u m b e r o f victims i m m o l a t e d but the true purity o f a r a t i o n a l spirit in h i m w h o m a k e s t h e sacrifice. Can y o u t h i n k t h a t i f t h e j u d g e w h o s e h e a r t is s e t o n g i v i n g r i g h t e o u s j u d g e m e n t will n o t t a k e gifts f r o m a n y o f t h e l i t i g a n t s , o r i f h e d o e s t a k e t h e m will b e o p e n t o t h e c h a r g e o f b r i b e r y ; i f a g a i n t h e g o o d m a n will n o t r e c e i v e t h e m f r o m t h e b a d , t h o u g h b o t h are m e n , a n d t h e o n e p e r h a p s in n e e d a n d t h e o t h e r r i c h c a n y o u think, I say, that G o d can b e corrupted, G o d W h o is a b s o l u t e l y sufficient t o H i m s e l f a n d n e e d s n o t h i n g o f a n y t h i n g c r e a t e d , a n d b e i n g as H e is t h e primal g o o d , the consummation o f perfection, the perennial fountain o f w i s d o m and justice and every v i r t u e , t u r n s H i s f a c e f r o m t h e gifts o f t h e u n j u s t ? A n d is n o t h e w h o proffers t h e m t h e m o s t s h a m e l e s s 278 o f m e n w h e n h e g i v e s t o G o d a s h a r e o f t h e profits o f his t h e f t s o r r o b b e r y o r d e n i a l o f a j u s t d e b t o r refusal t o p a y it, a n d t r e a t s H i m as a p a r t n e r in his wickedness and g r e e d ? T o such a o n e I w o u l d say " M o s t m i s e r a b l e o f w r e t c h e s , t h e r e are o n l y t w o a l t e r n a t i v e s : Y o u e x p e c t t h a t y o u r c o n d u c t will either b e unobserved b y G o d or patent to H i m . I f 279 the former, y o u little k n o w the p o w e r b y which H e s e e s all a n d h e a r s a l l : i f t h e l a t t e r , y o u r a u d a c i t y is b e y o n d measure. W h e n y o u should hide your face i n s h a m e f o r t h e sins y o u h a v e c o m m i t t e d , y o u m a k e a n o p e n s h o w o f t h e o u t w a r d signs o f y o u r i n i q u i t y a n d , p r i d i n g y o u r s e l f o n t h e m , assign a s h a r e t o G o d . Y o u b r i n g H i m t h e first-fruits o f u n h o l i n e s s a n d h a v e
after the evening sacrifice would seem to be opposed to the argument in this passage.

261

PHILO , * , , , . ^^ , , . , , [265] | * , , , , , , ; ; 282 . , , ; , , * . 283 ,

2 8 1

280

A t this R has the heading , though A and transfer it with the five sections that follow to the end of this treatise, and m a k e them the introduction to a separate treatise, composed of the material already printed in V o l . I I . pp. 106-119, De Sac. 20-33. See Introduction to that treatise, p . 9 3 . T h e heading here introduced in MSS., " O f bringing the hire of a harlot into the temple," is of course in copies which do not transfer these sections as described in note 1* quite 262

T H E S P E C I A L L A W S , I. 279-283 n o t r e f l e c t e d t h a t t h e l a w d o e s n o t a d m i t o f lawless ness n o r s u n l i g h t o f d a r k n e s s . B u t G o d is t h e a r c h e t y p e o n w h i c h l a w s a r e m o d e l l e d : H e is t h e s u n o f t h e s u n , i n t h e r e a l m o f m i n d w h a t t h a t is i n t h e r e a l m o f s e n s e , a n d f r o m invisible fountains H e supplies the visible b e a m s t o t h e sun which our e y e s b e h o l d . " T h e r e is a v e r y e x c e l l e n t o r d i n a n c e i n s c r i b e d i n 280 the sacred tables o f t h e l a w , that t h e hire o f a harlot should n o t b e b r o u g h t into t h e t e m p l e ; t h e hire, t h a t is, o f o n e w h o h a s s o l d h e r p e r s o n a l c h a r m s a n d c h o s e n a s c a n d a l o u s life f o r t h e s a k e o f t h e w a g e s o f shame. B u t i f t h e gifts o f o n e w h o has p l a y e d t h e 281 h a r l o t a r e u n h o l y , s u r e l y m o r e u n h o l y still a r e t h e gifts o f t h e s o u l w h i c h h a s c o m m i t t e d w h o r e d o m , w h i c h has t h r o w n itself a w a y into i g n o m i n y a n d t h e lowest depths o f outrageous conduct, into winebibbing and gluttony, into the love o f m o n e y , o f reputation, o f pleasure, and numberless other forms o f p a s s i o n a n d soul-sickness a n d v i c e . W h a t l e n g t h o f t i m e c a n p u r g e a w a y t h e stains o f t h e s e ? N o n e , t o m y k n o w l e d g e . T h e h a r l o t s ' traffic i n d e e d is 282 often b r o u g h t t o a close b y o l d a g e , since w h e n t h e freshness o f t h e i r c h a r m is p a s s e d , all c e a s e t o s e e k t h e m n o w t h a t t h e i r b l o o m is f a d e d l i k e t h e b l o o m o f flowers. B u t as f o r t h e s o u l , w h e n b y c o n s t a n t f a m i l i a r i t y w i t h i n c o n t i n e n c e i t has b e e n s c h o o l e d into harlotry, what agelong stretch o f years can convert it t o d e c e n t living ? N o t e v e n the longest, b u t o n l y G o d , w i t h W h o m t h a t is p o s s i b l e w h i c h is i m p o s s i b l e w i t h u s . S o h e w h o i n t e n d s t o sacrifice 283 m u s t c o n s i d e r n o t w h e t h e r t h e v i c t i m is u n b l e m i s h e d
a b

absurd. The point of the harlot's hire is merely introduced as an illustration o f the moral enforced. See Deut. xxiii. 18. 263
6

PHILO , ' et . , - jSe/} , * 284 . , , , , , . ^285 ^, , , , , * , , , 2 1

[255]
2 8 6

| ').

Here the MSS. interpolate the heading (or ). MSS. *. Perhaps ' , as Heinemann suggests, citing 3 0 9 .
2

The heading here introduced, " O f the other matters con cerning the altar," which, as no later heading is given, presumably extends to the rest of the treatise, is almost as 264

T H E S P E C I A L L A W S , I. 2 8 3 - 2 8 6 b u t w h e t h e r his o w n m i n d s t a n d s f r e e f r o m d e f e c t and imperfection. Further, let him examine the m o t i v e s w h i c h d e t e r m i n e h i m t o m a k e t h e offering. F o r e i t h e r h e is g i v i n g t h a n k s for benefits a l r e a d y r e c e i v e d o r is a s k i n g f o r s e c u r i t y in his t e n u r e o f present blessings or for acquisition o f others to c o m e , o r f o r d e l i v e r a n c e f r o m evils, e i t h e r p r e s e n t o r e x p e c t e d , a n d all t h e s e d e m a n d t h a t h e s h o u l d p u t himself into a condition o f mental health and safety. F o r i f h e is offering t h a n k s for w h a t has a l r e a d y b e e n 2 8 4 g r a n t e d , l e t h i m n o t s h e w i n g r a t i t u d e b y falling f r o m t h e s t a t e o f v i r t u e in w h i c h h e r e c e i v e d t h e s e b o o n s . O r i f h e is s e c u r i n g p r e s e n t b l e s s i n g s o r has b r i g h t expectations for the future, let h i m s h e w himself b y g o o d c o n d u c t w o r t h y o f such h a p p y events. Or if h e is s e e k i n g t o e s c a p e f r o m s o m e ills, l e t n o n e o f his actions b e deserving o f chastisement and punishment. L I I . T h e fire o n t h e altar, h e tells u s , will b u r n 285 continuously and not b e extinguished. That, I t h i n k , is n a t u r a l a n d fitting, f o r s i n c e t h e g r a c i o u s gifts o f G o d g r a n t e d d a i l y a n d n i g h t l y t o m e n are p e r e n n i a l , unfailing a n d u n c e a s i n g , t h e s y m b o l o f thankfulness a l s o , t h e s a c r e d f l a m e , s h o u l d b e k e p t a l i g h t a n d r e m a i n u n e x t i n g u i s h e d f o r e v e r . P e r h a p s 286 also h e w i s h e s i n this w a y t o e m p l o y t h e a b i d i n g p r e s e n c e o f t h e s a m e fire b y w h i c h all t h e sacrifices are c o n s e c r a t e d t o u n i t e t h e m , o l d a n d n e w a l i k e , and thus s h e w that t h e y carry out perfectly the d u t y
a 6 0

absurd as the last. A t the best it only serves for a descrip tion of 2 8 5 - 2 9 5 . In 296-298 we pass on to the lamps, and after that to general reflections on the morality enjoined in the cult. Cohn ignores both this and the preceding head ing in his numeration of chapters. See L e v . vi. 9, 1 2 , 13. i.e. those of the past, and those of the present and future.
b 0

265

PHILO , . [ ], . , * , , () . LIII. " ," 8t' , , * , , . , , , , , , 1 2

287

288

289

290

Cohn (Hermes, 1 9 0 8 , ' . 190, 191) corrects to . It is certainly more natural, but does not seem to m e necessary. MSS. eis . R only. T h e others only.
2 3

266

THE SPECIAL L A W S , I. 2 8 6 - 2 9 0 of giving thanks, however numberless are the differ ences in the resources on which they are based, according as the oblations are lavishly abundant or on the other hand scanty. This is the literal account: the inner meaning must be observed by the laws of allegory. The true altar of God is the thankful soul of the Sage, compacted of perfect virtues unsevered and undivided, for no part of virtue is useless. On this soul-altar the sacred light is ever burning and carefully kept unextinguished, and the light of the mind is wisdom, just as the darkness of the soul is folly. For knowledge is to the reason what the light of our senses is to the eye : as that gives the apprehension of material things, so does know ledge lead to the contemplation of things immaterial and conceptual, and its beam shines for ever, never dimmed nor quenched. LIU. After this he says, " On every gift ye shall offer salt," by which he signifies, as I have said before, complete permanence. Salt acts as a preservative to bodies, ranking in this as second in honour to the life-principle. For just as the life-principle causes bodies to escape corruption, so does salt, which more than anything else keeps them together and makes them in a sense immortal. From the same point of view he called the altar a sacrifice-keeper, evidently giving it that special and distinctive name from its preserving the sacrifices, though the flesh is consumed by fire. And thus we have the clearest proof that he holds the sacrifice to consist not in the victims but in the offerer's intention and his zeal which derives
a b 0

287

288

289

290

A n allusion to the unhewn stones of which the altar was built; see 2 7 4 . See L e v . ii. 13. = " keep," = " sacrifices." Cf. Mos. ii. 106.
b c

267

PHILO

, 291 , , , * , /, , , , , 292 , , , * 293 [256] , , \ ) * , ' , , 294 , . , , , , 295 ; , , ,

268

THE SPECIAL LAWS, I. 290-295 its constancy and permanence from virtue. He adds, too, a further enactment by which he orders 291 every sacrifice to be offered without honey or leaven. Both these substances he considers unfit to be brought to the altar : honey perhaps because the bee which collects it is an unclean animal, bred from the putrescence and corruption of dead oxen, we are told, just as wasps are from the carcasses of horses ; or else he forbids it as a symbol of the utter unholiness 292 of excessive pleasure which tastes sweet as it passes through the throat but afterwards produces bitter and persistent pains which of necessity shake and agitate the soul and make it unable to stand firmly in its place. Leaven is forbidden because of the 293 rising which it produces. Here again we have a symbol of the truth, that none as he approaches the altar should be uplifted or puffed up by arrogance ; Rather gazing on the greatness of God, let him gain a perception of the weakness which belongs to the creature, even though he may be superior to others in prosperity ; and having been thus led to the reasonable conclusion, let him reduce the overweening exaltation of his pride by laying low that pestilent enemy, conceit. For if the Creator and Maker of the 294 universe, though needing nothing of all that He has begotten, has regard to your weakness and not to the vastness of His might and sovereignty, makes you a partaker in His gracious power and fills up the de ficiencies that belong to your life, how ought you to treat other men, your natural kinsfolk, seedlings from the same elements as yourself, you who brought nothing into the world, not even yourself? For naked 295 you came into the world, worthy sir, and naked will
a b

See L e v . ii. 11.

See A p p . p. 6 2 2 .

269

PHILO

, , () , , , , ; 296 L I V . * , * * * 297 298 ' * , , , * , , ,

See E x . xxvii. 2 1 , Lev. xxiv. 3 , 4.

270

THE SPECIAL LAWS, I. 295-298 you again depart, and the span of time between your birth and death is a loan to you from God. During this span what can be meet for you to do but to study fellow-feeling and goodwill and equity and humanity and what else belongs to virtue, and to cast away the inequitable, unrighteous and unforgiving viciousness which turns man, naturally the most civilized of creatures, into a wild and ferocious animal! LIV. Again he commands that the lamps on the 296 sacred candlestick within the veil should be kept burning from evening till early morning. He has several objects in this. One is, that the holy places should be illuminated when the daylight leaves them and thus remain ever exempt from darkness, in this resembling the stars. For they when the sun has set display their own light instead and do not forsake their place in the cosmic order. A second 297 object was, that at night-time also some rites of the same kith and kin as those of the day-time should be performed for the service of God, and that no time or season should omit its thanksgiving. And to shew our thankfulness the sacrificial offering, for sacrificial it may quite properly be called, most suitable and appropriate to the night is the radiance of that most sacred light in the inner shrine. There is a third 298 reason, a very cogent one : Not only in our waking hours do we experience blessings, but also in our slumbers. For God the bountiful has provided our mortal race with a great support in the form of sleep, whereby both body and soul are benefited. The body is released from the labours of the day, the soul relaxes its anxious cares and retreats into itself, away from the press and clamour of the senses, and can then, if at no other time, enjoy privacy and commune 271

PHILO

257]
J

300

6 , , . L V . \ ' \ > / ~ \ \ , , . , , , . ' , , , ^ .

[
1

, ; Cohn with R (ut videtur), A H . Armenian is not stated.

1

The

Here Philo begins his homily on the moral and religious lessons in Deuteronomy. See Deut. x. 12 f. That the rest of this section from " A m o n g all these " cannot possibly be in its right place, as it is quite irrelevant to the context, is, as Cohn and Heinemann agree, quite in disputable. But it seems to m e that it does not m a k e sense in itself, and that Heinemann's admission that it is not " ganz klar " understates the facts. A s Cohn prints it, as indicated in the textual notes, it appears to state that all the other parts of the universe (except G o d ?) " have betterment," and to illus trate this we are told that the mountains rise to a very great height, the plains get wider, etc. ( I n this part it is hard to see w h y is used instead of .) A t the end it appears that 272
6

THE SPECIAL LAWS,

I. 2 9 8 - 3 0 0

w i t h itself. Rightly therefore did the law determine s o t o a p p o r t i o n t h e t h a n k - o f f e r i n g s t h a t thankfulness is e x p r e s s e d f o r o u r w a k i n g t i m e b y t h e v i c t i m s b r o u g h t t o t h e altar, f o r s l e e p a n d t h e b e n e f i t s w h i c h it g i v e s b y t h e l i g h t i n g o f t h e s a c r e d l a m p s . L V . T h e s e a n d similar i n j u n c t i o n s t o p i e t y a r e 299 g i v e n in t h e l a w in t h e f o r m o f d i r e c t c o m m a n d s a n d prohibitions. Others which have n o w to b e described are o f the nature o f homilies giving admonitions and exhortations. Addressing himself to the mind o f m a n h e s a y s , " G o d asks n o t h i n g f r o m t h e e t h a t is h e a v y o r c o m p l i c a t e d o r difficult, b u t o n l y s o m e t h i n g quite simple and easy. A n d this is j u s t t o l o v e H i m 3 0 0 as a b e n e f a c t o r , o r failing this t o f e a r H i m at l e a s t as a r u l e r a n d l o r d , a n d t o t r e a d in e v e r y w a y t h a t will l e a d t h e e t o p l e a s e H i m , t o s e r v e H i m n o t half h e a r t e d l y b u t w i t h t h y w h o l e s o u l filled w i t h t h e determination t o love H i m and to cling to His c o m mandments and to honour justice."
a
b

[Among

all these things

G o d Himself remains with

nature which changes not.

But of all else that is in the S u n or

universe, what is there that changes for the better?

moon or the multitude of the other stars or the whole heaven ? contrary to what has been said ( ) they remain exactly as they were from the first. T h e corrections I have made are, apart from the punctu ation, very slight, ri ok for Be and for . For R's is, in Cohn's view, as well as, if not better supported, than -. But they seem to m e to convey a thought which, however irrelevant to the context, is well worthy of Philo. T h e preceding words have probably spoken of the perpetual movement and change in the universe, from which G o d alone is exempt, But does this flux imply ? T h e of mountains is their height, of the plains their width. D o they g r o w higher or wider ? A n d so with everything else. T h e one thing in the universe which is capable of betterment is the soul of man.

VOL. VII

273

PHILO
, ^ , ; ' ) ]
2 1

301 ; , , , , 302 . , , , , , , " ," , , ; 303 L V I . ' , ,

8 4,

S o R : Cohn with A H . MSS. . (Cohn places full stops after and instead of the marks of interrogation printed above.) MSS. . MSS. .
2 3 5

Here the homily brings in Deut. xxx. 11-14, but returns in 3 0 2 to Deut. x. 14 f. 274

THE SPECIAL LAWS,

I.

300-303

A n d on earth do the mountains grow to a loftier height or the lowlands widen forth as liquids spread when poured out ? Is the sea converted into fresh water or do the rivers become equal in magnitude to the seas? N o , each remains firmly stayed in the same limits in which they were set at the very first when H e made them. But thou, b y living a blameless life, wilt change for the better.]

W h i c h o f t h e s e is painful o r l a b o r i o u s ? Y o u h a v e 301 n o t t o c r o s s g r e a t w a t e r s w h e r e n o s h i p has s a i l e d a n d in the heart o f winter to brave the d e e p , tossed up and d o w n b y the surging o f the waves and the violence o f o p p o s i n g w i n d s , o r t o f o o t it o v e r r o u g h a n d u n t r o d d e n w i l d s w h e r e n o r o a d is, in p e r p e t u a l d r e a d o f assault f r o m r o b b e r s o r w i l d b e a s t s , o r t o pass t h e n i g h t u n s h e l t e r e d as a s e n t r y o n t h e w a l l s , t h r e a t e n e d w i t h t h e g r a v e s t p e r i l s f r o m t h e e n e m y e v e r w a t c h f u l for their chance. N o , away with such thoughts. In g o o d matters let there b e n o talk o f discomfort, n o t h i n g b u t h a p p y w o r d s t o d e s c r i b e t h i n g s s o profit able. O n l y m u s t t h e s o u l g i v e its a s s e n t a n d e v e r y - 302 t h i n g is t h e r e r e a d y t o y o u r h a n d . D o you not know that to G o d belongs both the heaven perceived b y sense and that k n o w n to thought alone, which m a y quite properly b e called the " heaven o f heaven," a g a i n t h e e a r t h a n d its c o n t e n t s a n d all t h e u n i v e r s e , b o t h the visible a n d the invisible and immaterial, the p a t t e r n o f t h e v i s i b l e ? L V I . Y e t o u t o f t h e w h o l e 303 h u m a n r a c e H e c h o s e as o f s p e c i a l m e r i t a n d j u d g e d w o r t h y o f p r e - e m i n e n c e o v e r all, t h o s e w h o are in a true sense m e n , and called t h e m to the service o f Himself, the perennial fountain o f things excellent,
b 0

S o Deut. x. 14, " the heaven and the heaven of heavens." T h e selection of Israel in v. 15 is here interpreted as the selection of the worthiest. T h e meaning thus given to oi is unusual. Generally " the true man " is the reasonable mind or conscience in the individual man.
c

275

PHILO

304

[258]

305

306

307

, ' , . , ' ' , 6 , , ' " ," , , , , . 'cat , , , , , ' , / / ? ) , , , Lteytarat , ; , , ,

1 2 9
1

MSS. .

MSS. .

The figure of the divine watering of the soul is perhaps suggested b y the promise of the water from heaven to irrigate the land in Deut. viii. 7 and xi. 11. O r "they," i.e. those just mentioned.
6 c

The phrase comes from Lev. xxvi. 4 1 , though of course

276

THE SPECIAL LAWS,

I. 303-307

f r o m w h i c h H e s e n d s t h e s h o w e r o f t h e o t h e r virtues gushing forth t o g i v e drink, delicious and m o s t b e n e ficial, a n d c o n f e r r i n g i m m o r t a l i t y as m u c h as o r m o r e than nectar. P i t i a b l e a n d m i s e r a b l e a r e all t h o s e 3 0 4 w h o h a v e n o t f e a s t e d t o t h e full o n v i r t u e ' s d r a u g h t , a n d g r e a t e s t is t h e l a s t i n g m i s e r y o f t h o s e w h o h a v e never tasted the c u p o f noble living w h e n t h e y m i g h t r e v e l in t h e d e l i g h t s o f r i g h t e o u s n e s s a n d h o l i n e s s . B u t s o m e are u n c i r c u m c i s e d in h e a r t , says the l a w , and t h r o u g h their hardness o f t e m p e r d i s o b e d i e n t t o t h e r e i n , p l u n g i n g in u n r u l y f a s h i o n a n d fighting a g a i n s t t h e y o k e . T h e s e h e a d m o n i s h e s 305 with the words, " Circumcise the hardness o f y o u r h e a r t s ! " m a k e s p e e d , t h a t is, t o prune a w a y from t h e ruling m i n d the superfluous o v e r g r o w t h s s o w n and raised b y t h e i m m o d e r a t e appetites o f the passions a n d p l a n t e d b y f o l l y , t h e evil h u s b a n d m a n o f t h e s o u l . A n d l e t n o t y o u r n e c k b e h a r d , h e c o n t i n u e s : t h a t i s , 306 let not your mind b e unbending and exceedingly u n r u l y , n o r in its m u c h f r o w a r d n e s s p u r s u e t h a t wilful i g n o r a n c e w h i c h is s o f r a u g h t w i t h m i s c h i e f , b u t c a s t i n g a s i d e as a n e n e m y all t h a t is n a t u r a l l y i n d o c i l e a n d intractable, change over to docility, ready to o b e y the laws o f nature. C a n n o t y o u s e e t h a t t h e p r i m a l 307 and c h i e f p o w e r s b e l o n g i n g t o t h e E x i s t e n t are the beneficent and the punitive ? A n d the beneficent is c a l l e d G o d b e c a u s e b y this H e s e t o u t a n d o r d e r e d t h e w o r l d ; t h e o t h e r is c a l l e d L o r d , b e i n g t h a t b y w h i c h H e is i n v e s t e d w i t h t h e s o v e r e i g n t y o f all t h a t
a b c d e /

implied in Deut. x. 16, which is the text for the next two sections. . . . . T h e same play as in 9 . * See Deut. x. 17. ' A n o t h e r allusion to the accepted derivation of from . See notes on De Abr. 121 and De Conf. 137 ( A p p . ) .
a

277

PHILO

308

309

310

311

, , , . L V I I . ' . , , . ' , , , , ' . , , , , ' - , , , , , , * , * , ,

1
1

MSS. . See Deut. . 18 f.

278

T H E S P E C I A L L A W S , I. 307-311 is. B u t H e is t h e G o d n o t o n l y o f m e n b u t also o f g o d s , and the ruler n o t o n l y o f c o m m o n e r s b u t o f rulers, a n d b e i n g t r u l y e x i s t e n t , H e is g r e a t a n d s t r o n g a n d m i g h t y . L V I I . Y e t vast as are his e x c e l - 308 lences and powers, he takes pity and compassion o n t h o s e m o s t h e l p l e s s l y in n e e d , a n d d o e s n o t disdain t o give j u d g e m e n t t o strangers or orphans or widows. H e holds their l o w estate worthy o f His providential care, while o f kings and despots and great potentates H e takes no account. H e p r o v i d e s for 309 t h e i n c o m e r s b e c a u s e f o r s a k i n g t h e ancestral c u s t o m s in w h i c h t h e y w e r e b r e d , c u s t o m s p a c k e d w i t h false inventions and vanity, they have crossed over to piety in w h o l e - h e a r t e d love o f simplicity and truth, and r e n d e r i n g t o H i m t h a t t r u l y exists t h e s u p p l i c a t i o n a n d s e r v i c e w h i c h are H i s r i g h t , p a r t a k e in d u e c o u r s e o f H i s p r o t e c t i n g c a r e in t h e m e a s u r e t h a t fits t h e i r c a s e , a n d g a i n in t h e h e l p t h a t H e g i v e s t h e fruit o f making G o d their refuge. H e provides 310 for t h e o r p h a n s a n d w i d o w s b e c a u s e t h e y h a v e l o s t t h e i r p r o t e c t o r s , i n t h e first c a s e p a r e n t s , i n t h e s e c o n d h u s b a n d s , a n d in this d e s o l a t i o n n o r e f u g e r e m a i n s t h a t m e n c a n g i v e ; a n d t h e r e f o r e t h e y are n o t d e n i e d t h e h o p e t h a t is g r e a t e s t o f all, t h e h o p e in G o d , W h o in t h e g r a c i o u s n e s s o f H i s n a t u r e d o e s n o t refuse t h e t a s k o f c a r i n g for a n d w a t c h i n g o v e r t h e m in this desolate condition. L e t G o d a l o n e b e t h y b o a s t 311 and thy chief glory, he continues, and pride thyself neither o n riches nor o n reputation nor dominion nor comeliness nor strength o f b o d y , nor any such thing, w h e r e b y t h e h e a r t s o f t h e e m p t y - m i n d e d are w o n t t o b e l i f t e d u p . C o n s i d e r in t h e first p l a c e t h a t t h e s e t h i n g s h a v e n o t h i n g in t h e m o f t h e n a t u r e o f t h e t r u e
a &
b

See Deut. x. 2 1 .

279

PHILO

' { ) , ' , 312 , , [259] \ . 313 , , , ' 314 * , , , , '

9 1
1

MSS.

See Deut. xii. 2 9 - 3 1 . The warning against misunderstanding the lesson of defeat does not appear to have a n y clear parallel in Deutero280

THE

S P E C I A L L A W S , I.

311-314

g o o d ; s e c o n d l y , h o w quickly c o m e s the hour o f their p a s s i n g , h o w t h e y w i t h e r a w a y , as it w e r e , b e f o r e t h e i r flower has c o m e t o its s t r e n g t h . L e t us f o l l o w 312 after t h e g o o d t h a t is s t a b l e , u n s w e r v i n g , u n c h a n g e a b l e , a n d h o l d fast t o o u r s e r v i c e as H i s suppliants and worshippers. S o i f w e are v i c t o r i o u s o v e r o u r e n e m i e s , l e t us n o t affect t h e i r i m p i o u s w a y s in w h i c h t h e y think t o s h o w their p i e t y b y burning t h e i r s o n s a n d d a u g h t e r s t o t h e i r g o d s . T h i s d o e s 313 n o t m e a n t h a t all t h e o u t s i d e n a t i o n s h a v e a c u s t o m o f g i v i n g t h e i r c h i l d r e n t o t h e fire. T h e y h a v e n o t b e c o m e s o s a v a g e i n n a t u r e as t o b r i n g t h e m s e l v e s t o d o in p e a c e t o t h e i r n e a r e s t a n d d e a r e s t w h a t t h e y w o u l d n o t d o in w a r t i m e t o t h e i r e n e m i e s in t h e field or t o t h e o b j e c t s o f their implacable hatred. Rather t h e w o r d s r e f e r t o t h a t c o n s u m i n g fire i n w h i c h t h e y v e r i t a b l y d e s t r o y t h e souls o f t h e i r offspring r i g h t f r o m t h e c r a d l e b y failing t o i m p r i n t o n t h e i r still t e n d e r souls t r u t h - g i v i n g c o n c e p t i o n s o f t h e o n e , t h e truly existent G o d . Nor y e t if defeated
a b

l e t us l o s e h e a r t o r b e o v e r c o m e b y t h e i r s u c c e s s e s as t h o u g h t h e v i c t o r y w e r e d u e t o t h e i r p i e t y . T o 3 1 4 m a n y their temporary pieces o f g o o d fortune have p r o v e d t o b e a pitfall, a t r a p b a i t e d w i t h evils v a s t a n d fatal. A n d it m a y w e l l b e t h a t t h e t r i u m p h o f t h e u n w o r t h y c o m e s t o pass n o t f o r t h e i r o w n s a k e b u t that w e should b e m o r e abundantly distressed and afflicted f o r o u r u n h o l y d e e d s ; w e w h o , b o r n as citizens o f a g o d l y c o m m u n i t y , reared under laws w h i c h i n c i t e t o e v e r y v i r t u e , t r a i n e d f r o m o u r earliest years under divinely gifted m e n , s h o w c o n t e m p t for their teaching and cling t o what truly deserves our nomy, though there are various passages which threaten foreign conquest or enslavement as the punishment for forsaking G o d , e.g. xxviii. 49-57.
281

PHILO , 315 316 , , , .

1

. , ,

L V I I I .

'

317 . '
9

, * *

'

| , *

[260] yap

MSS.

See Deut. xiii. 1-11 and note on 5 5 ( A p p . p p . ' 6 1 6 - 6 1 8 ) .

282

T H E S P E C I A L L A W S , I.

314-318

c o n t e m p t , c o u n t t h e serious s i d e o f life as c h i l d ' s - p l a y a n d w h a t befits t h e p l a y g r o u n d as m a t t e r s o f serious import. L V T I I . F u r t h e r i f a n y o n e c l o a k i n g h i m s e l f u n d e r 315 the name and guise o f a prophet and claiming to b e p o s s e s s e d b y inspiration l e a d us o n t o t h e w o r s h i p o f t h e g o d s r e c o g n i z e d in t h e different c i t i e s , w e o u g h t n o t t o listen t o h i m a n d b e d e c e i v e d b y t h e name o f prophet. F o r s u c h a o n e is n o p r o p h e t , b u t a n i m p o s t o r , s i n c e his o r a c l e s a n d p r o n o u n c e m e n t s are f a l s e h o o d s i n v e n t e d b y himself. A n d i f a b r o t h e r o r 316 s o n o r d a u g h t e r o r w i f e o r a h o u s e m a t e o r a friend h o w e v e r t r u e , o r a n y o n e else w h o s e e m s t o b e k i n d l y d i s p o s e d , u r g e us t o a l i k e c o u r s e , b i d d i n g us frater nize with the multitude, resort to their temples, and j o i n i n t h e i r l i b a t i o n s a n d sacrifices, w e m u s t p u n i s h h i m as a p u b l i c a n d g e n e r a l e n e m y , t a k i n g little t h o u g h t f o r t h e ties w h i c h b i n d us t o h i m ; a n d w e m u s t s e n d r o u n d a r e p o r t o f his p r o p o s a l s t o all t h e l o v e r s o f p i e t y , w h o will r u s h w i t h a s p e e d w h i c h brooks no delay to take vengeance on the unholy m a n , a n d d e e m it a r e l i g i o u s d u t y t o s e e k his d e a t h . F o r w e s h o u l d h a v e o n e t i e o f affinity, o n e a c c e p t e d 317 sign o f g o o d w i l l , n a m e l y the willingness t o serve G o d and that our every w o r d and d e e d promotes the cause o f p i e t y . B u t as f o r t h e s e k i n s h i p s , as w e call t h e m , w h i c h h a v e c o m e d o w n f r o m o u r a n c e s t o r s a n d are b a s e d o n blood-relationship, or those derived from i n t e r m a r r i a g e o r o t h e r similar c a u s e s , l e t t h e m all b e cast aside if t h e y d o n o t s e e k earnestly the same g o a l , n a m e l y , t h e h o n o u r o f G o d , w h i c h is t h e i n d i s s o l u b l e b o n d o f all t h e affection w h i c h m a k e s us o n e . For t h o s e w h o are s o m i n d e d will r e c e i v e i n e x c h a n g e kinships o f g r e a t e r d i g n i t y a n d s a n c t i t y . T h i s 318
a

283

PHILO

318 , 6 , " " " " , " ," , , , . 319 L I X . , .

1 9

320 . , , , , ^ , ^
MSS. iBiois . T h e correction is stated to be probably supported b y the Armenian.
1

See Deut. xiii. 18 and xiv. 1 eav @ . . . . . Philo treats 284

THE SPECIAL LAWS, I.

318-320

promise of mine is confirmed by the law, where it says that they who do " what is pleasing " to nature and what is " good " are sons of God. For it says, " Y e are sons to your Lord God," clearly meaning that He will think fit to protect and provide for you as would a father. And how much this watchful care will exceed that of men is measured, believe me, by the surpassing excellence of Him who bestows it. LIX. Furthermore, he banishes from the sacred 319 legislation the lore of occult rites and mysteries and all such imposture and buffoonery. He would not have those who were bred in such a commonwealth as ours take part in mummeries and clinging on to mystic fables despise the truth and pursue things which have taken night and darkness for their pro vince, discarding what is fit to bear the light of day. Let none, therefore, of the followers and disciples of Moses either confer or receive initiation to such rites. For both in teacher and taught such action is gross sacrilege. For tell me, ye mystics, if these things 320 are good and profitable, why do you shut yourselves up in profound darkness and reserve their benefits for three or four alone, when by producing them in the midst of the market-place you might extend
a b

the last six words, which are really the beginning of the new paragraph, as part of the previous sentence. See also A p p . p. 6 2 2 . Philo's authority in Deuteronomy for this section is xxiii. 17, 18, where, after the words "there shall be no harlot of the daughters of Israel, neither shall there be a sodomite ( L X X fornicator) of the sons of Israel," the L X X adds, " there shall be no a m o n g the daughters, nor a m o n g the sons." L . & S. (1936) give for " sorceress," and for ** initiate" or . Whatever the L X X means, Philo clearly understood both words as referring to initiation into the mysteries.
c

285

PHILO

, 321 ; . , * ' , , , , 322 . , , , , 323 ; * 6 avay/caia [261] | * ;

1

Cohn ' re : M a n g e y with A and . R has and, as s' in R is a common symbol for , the first word clearly stands for hi* . W h y , however, Cohn adopted (for which I have substituted the obvious to represent R's ), I do not understand. Cf. ii. 172 aipos pats , and much the same in De Virt. 9 3 . See also A p p . p. 6 2 2 .

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THE SPECIAL LAWS,

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t h e m t o e v e r y m a n a n d t h u s e n a b l e all t o share in s e c u r i t y a b e t t e r a n d h a p p i e r life ? F o r v i r t u e has 321 n o r o o m i n h e r h o m e f o r a g r u d g i n g spirit. L e t t h o s e w h o w o r k mischief feel shame and seek holes and c o r n e r s o f t h e e a r t h a n d p r o f o u n d d a r k n e s s , t h e r e lie hid a n d k e e p t h e m u l t i t u d e o f their iniquities veiled o u t o f t h e s i g h t o f all. B u t l e t t h o s e w h o s e a c t i o n s serve the c o m m o n w e a l use f r e e d o m o f s p e e c h and walk in daylight t h r o u g h the midst o f the m a r k e t place, ready to converse with crowded gatherings, to l e t t h e c l e a r s u n l i g h t s h i n e u p o n t h e i r o w n life a n d through the t w o m o s t royal senses, sight and hearing, to render g o o d service to the assembled groups, w h o t h r o u g h t h e o n e b e h o l d s p e c t a c l e s as m a r v e l l o u s as t h e y are delightful, a n d t h r o u g h t h e other feast o n t h e fresh s w e e t d r a u g h t o f w o r d s w h i c h are w o n t t o g l a d d e n t h e m i n d s o f s u c h as are n o t w h o l l y a v e r s e t o learning. C a n n o t y o u s e e t h a t n a t u r e also d o e s not conceal any o f her glorious and admirable works, b u t d i s p l a y s t h e stars a n d t h e w h o l e h e a v e n t o d e l i g h t us b y t h e s i g h t a n d t o f o s t e r t h e l o v e o f p h i l o s o p h y ; s o t o o t h e seas a n d f o u n t a i n s a n d rivers a n d t h e air s o happily t e m p e r e d b y winds and breezes to m a k e the y e a r l y seasons, and the countless varieties o f plants a n d a n i m a l s a n d a g a i n o f fruitsall f o r t h e u s e a n d e n j o y m e n t o f m e n ? W e r e i t n o t w e l l , t h e n , t h a t w e 323 s h o u l d f o l l o w h e r i n t e n t i o n s a n d d i s p l a y in p u b l i c all t h a t is p r o f i t a b l e a n d n e c e s s a r y f o r t h e b e n e f i t o f t h o s e w h o a r e w o r t h y t o u s e it ? A s i t i s , w e o f t e n
6 c 3 2 2

Cf. Phaedrus 2 4 7 A and ii. 2 4 9 below. T h e meaning presumably is that a good man's life is a finer spectacle than those which united with the mystic liturgy to charm, and at the same time awe, the initiated. Cf. Phaedrus 2 4 3 A and see A p p . p. 6 2 2 .
6 e

287

PHILO , ' , . , fj ' / . . 324 L X . , , * , 325 . , , , * , , . 326 , , []

288

T H E S P E C I A L L A W S , I.

323-326

find t h a t n o p e r s o n o f g o o d c h a r a c t e r is a d m i t t e d t o the mysteries, while robbers and pirates and associations o f a b o m i n a b l e and licentious w o m e n , w h e n t h e y offer m o n e y t o t h o s e w h o c o n d u c t t h e i n i t i a t o r y rites, are s o m e t i m e s a c c e p t e d . L e t all s u c h p e r s o n s , t h e n , b e b a n i s h e d f r o m t h e confines o f a n y S t a t e o r c o n s t i t u t i o n in w h i c h m o r a l i t y a n d t r u t h are h o n o u r e d for t h e i r o w n s a k e s . S o m u c h for this s u b j e c t . L X . B u t w h i l e t h e l a w s t a n d s p r e - e m i n e n t in e n - 324 j o i n i n g f e l l o w s h i p a n d h u m a n i t y , it p r e s e r v e s t h e h i g h p o s i t i o n a n d d i g n i t y o f b o t h virtues b y n o t a l l o w i n g a n y o n e w h o s e s t a t e is i n c u r a b l e t o t a k e refuge with t h e m , but bidding him avaunt and k e e p his d i s t a n c e . T h u s , k n o w i n g t h a t in a s s e m b l i e s t h e r e 3 2 5 are n o t a f e w w o r t h l e s s p e r s o n s w h o steal their w a y in a n d r e m a i n u n o b s e r v e d in t h e l a r g e n u m b e r s w h i c h s u r r o u n d t h e m , it g u a r d s a g a i n s t this d a n g e r b y p r e c l u d i n g all t h e u n w o r t h y f r o m e n t e r i n g t h e h o l y congregation. It begins with the m e n w h o belie t h e i r s e x a n d are a f f e c t e d w i t h e f f e m i n a t i o n , w h o d e b a s e t h e c u r r e n c y o f n a t u r e a n d v i o l a t e it b y a s s u m ing the passions and t h e o u t w a r d form o f licentious women. F o r it e x p e l s t h o s e w h o s e g e n e r a t i v e o r g a n s are f r a c t u r e d o r mutilated, w h o h u s b a n d t h e flower o f t h e i r y o u t h f u l b l o o m , l e s t it s h o u l d q u i c k l y w i t h e r , and restamp the masculine cast into a feminine form. A n d it b a n i s h e s n o t o n l y h a r l o t s , b u t 326 also t h e c h i l d r e n o f h a r l o t s w h o c a r r y w i t h t h e m t h e i r m o t h e r ' s shame, b e c a u s e their b e g e t t i n g and their b i r t h has b e e n a d u l t e r a t e d at t h e f o u n t a i n - h e a d a n d r e d u c e d t o confusion t h r o u g h the n u m b e r o f their
b

See Deut. xxiii. 1. See Deut. xxiii. 2 ( E . V . "bastard " ) .

VOL. vii

289

PHILO

Tats , . 327 , , ' , , , , , 328 . " " , 329 . ; , , , , [262] . | eia-NYEITAI , ' , . 330 ' * 9

For some remarks on the relation of the following sections to the philosophers' schools see A p p . pp. 622-623. See note on 4 8 .
b

290

T H E S P E C I A L L A W S , I. 326-330 m o t h e r ' s l o v e r s , s o t h a t t h e y c a n n o t r e c o g n i z e or distinguish their real father. T h i s is a t o p i c p e c u l i a r l y s u s c e p t i b l e o f a l l e g o r i c a l 327 i n t e r p r e t a t i o n a n d full o f m a t t e r for p h i l o s o p h i c a l study. For the heads under which t h e impious and u n h o l y c a n b e c h a r a c t e r i z e d are n o t o n e , b u t m a n y a n d different. S o m e aver that the Incorporeal Ideas o r F o r m s are an e m p t y n a m e d e v o i d o f a n y real s u b s t a n c e o f f a c t , a n d t h u s t h e y a b o l i s h in t h i n g s t h e m o s t essential e l e m e n t o f t h e i r b e i n g , n a m e l y t h e a r c h e t y p a l p a t t e r n s o f all qualities in w h a t e x i s t s , and o n which the form and dimensions o f each s e p a r a t e t h i n g w a s m o d e l l e d . T h e s e t h e h o l y t a b l e s 328 o f t h e l a w s p e a k o f as ' ' c r u s h e d , " for j u s t as a n y t h i n g c r u s h e d has l o s t its q u a l i t y a n d f o r m a n d m a y b e l i t e r a l l y said t o b e n o t h i n g m o r e t h a n shapeless matter, so the c r e e d which abolishes the Forms c o n fuses e v e r y t h i n g a n d r e d u c e s it t o t h e p r e - e l e m e n t a l state o f existence, that state devoid o f shape and quality. C o u l d a n y t h i n g b e m o r e p r e p o s t e r o u s t h a n 329 this ? F o r w h e n o u t o f t h a t c o n f u s e d m a t t e r G o d p r o d u c e d all t h i n g s , H e d i d n o t d o s o w i t h H i s o w n h a n d i w o r k , s i n c e H i s n a t u r e , h a p p y a n d b l e s s e d as it w a s , f o r b a d e t h a t H e s h o u l d t o u c h t h e limitless c h a o t i c m a t t e r . I n s t e a d H e m a d e full use o f t h e in corporeal p o t e n c i e s well d e n o t e d b y their name o f F o r m s t o e n a b l e e a c h k i n d t o t a k e its a p p r o p r i a t e shape. B u t this o t h e r c r e e d b r i n g s in its train n o little d i s o r d e r a n d c o n f u s i o n . F o r b y a b o l i s h i n g t h e a g e n c i e s w h i c h c r e a t e d t h e q u a l i t i e s , it a b o l i s h e s t h e q u a l i t i e s also. T h e r e are o t h e r s w h o in t h e a r e n a o f w i c k e d n e s s 330 e a g e r l y c o m p e t e f o r t h e first p r i z e i n i m p i e t y a n d g o t o t h e further e x t r e m e o f d r a w i n g a c u r t a i n o v e r t h e
a b

291

PHILO

' , ' [] , 6 " " , , , . ' () , , , 332 . ' " " , ^ , , ; 333

331

L X I .

For the application of (there including

292

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330-333

e x i s t e n c e o f G o d as w e l l as o f t h e F o r m s . T h e y assert t h a t G o d d o e s n o t e x i s t , b u t is a l l e g e d t o e x i s t for the b e n e f i t o f m e n w h o , it w a s s u p p o s e d , w o u l d abstain f r o m w r o n g d o i n g in t h e i r fear o f H i m W h o m t h e y b e l i e v e d t o b e p r e s e n t e v e r y w h e r e a n d t o s u r v e y all things with ever-watchful eyes. T h e s e are h a p p i l y called b y the law " m u t i l a t e d , " for t h e y have lost b y c a s t r a t i o n t h e c o n c e p t i o n o f t h e G e n e r a t o r o f all things. T h e y are i m p o t e n t t o b e g e t w i s d o m a n d practise the worst o f wickednesses, atheism. A t h i r d class a r e t h o s e w h o h a v e s h a p e d t h e i r 331 c o u r s e in t h e o p p o s i t e d i r e c t i o n , a n d i n t r o d u c e d a numerous c o m p a n y o f deities male and female, elder and y o u n g e r . Thus they have infected the world w i t h t h e i d e a o f a m u l t i p l i c i t y o f s o v e r e i g n s in o r d e r to g e l d from the mind o f m e n the conception o f the o n e a n d t r u l y e x i s t e n t B e i n g . I t is t h e s e w h o are 332 figuratively called b y the law " the children o f a harlot." F o r as a n y o n e w h o has a h a r l o t for his m o t h e r has n o k n o w l e d g e of, a n d c a n c l a i m n o affiliation t o , his r e a l f a t h e r , b u t m u s t a c c e p t t h e p a t e r n i t y o f m o s t o r p r a c t i c a l l y all h e r l o v e r s a n d patrons, so t o o those w h o k n o w not the o n e true G o d b u t i n v e n t a n u m b e r o f d e i t i e s , false s o - c a l l e d , are blind t o the m o s t essential reality with w h i c h t h e y should have b e e n indoctrinated from the cradle to the exclusion o f or before anything else. F o r what b e t t e r t h e m e for the learner can there b e than the B e i n g w h o truly exists, even G o d ? L X I . T h e b a n i s h m e n t is e x t e n d e d t o a f o u r t h a n d 333
a b

) to atheism cf. De Mig. 6 9 . T h e text is usually applied to unwisdom in general. For the application of the words to polytheism cf. De Mig. 6 9 , De Dec. 8, De Conf. 144.
b

293

PHILO

, , ol , ,
1

, , 334 .

335 \ .

MSS. . Heinemann . See note a below.

i.e. the Ammonites (5th) and the Moabites ( 4 t h ) ; see the continuation of the passage quoted from Deut. xxiii. " a n Ammonite or a Moabite shall not enter into the assembly of the L o r d . " Philo does not actually quote the verse, possibly feeling that the arguments which lead him to the identification are too involved for this treatise. But that this is his meaning clearly appears from Leg. All. iii. 8 1 , when,

294

T H E S P E C I A L L A W S , I. 3 3 3 - 3 3 5 a fifth class a l s o . Both these seek the same goal but h a v e different p l a n s f o r a t t a i n i n g it. B o t h classes a r e v o t a r i e s o f t h e p e s t i l e n t v i c e o f self-assertion, b u t h a v e t r e a t e d t h e s o u l , w h i c h is a w h o l e c o n s i s t i n g o f t w o p a r t s , t h e r a t i o n a l a n d irrational, as i f it w e r e a property shared b y t w o persons, and have partitioned it o u t b e t w e e n t h e m . O n e class has t a k e n as its p o r t i o n t h e r a t i o n a l p a r t , t h a t is t h e m i n d , t h e o t h e r has t a k e n t h e irrational, w h i c h is s u b d i v i d e d i n t o t h e senses. T h e c h a m p i o n s o f m i n d a s c r i b e 334 t o i t t h e l e a d e r s h i p a n d s o v e r e i g n t y o f h u m a n affairs, a n d a v e r t h a t it is c o m p e t e n t t o p r e s e r v e t h e p a s t b y m e a n s o f m e m o r y , t o g a i n a firm a p p r e h e n s i o n o f the present, a n d t o envisage and calculate the future b y p r o g n o s t i c a t i o n o f w h a t m a y b e e x p e c t e d . I t is 3 3 5 mind, t h e y say, which sowed and planted the d e e p and f e r t i l e soil i n t h e u p l a n d s a n d l o w l a n d s a n d s o g r e a t l y e n r i c h e d h u m a n life b y t h e i n v e n t i o n o f a g r i c u l t u r e . I t is m i n d w h i c h c o n s t r u c t e d a s h i p , a n d b y d e v i c e s admirable b e y o n d description turned what was
& a

after noting that A m n i o n and M o a b refused to give food to Israel, he described the Ammonites as deriving their nature from " sense " () their mother, and the Moabites from " mind " their father, the latter name being interpreted as (cf. De Som. i. 89 and L X X , G e n . xix. 3 7 , " she called his name M o a b , saying " ) . Philo does not, I think, give a n y corresponding derivation for A m m o n , but Heinemann suggests that he derived it from the Hebrew DN = mother," see G e n . xix. 3 8 E . V . and she called his name Bena m m i " ( L X X ). Cf. also De Post. 177. See also A p p . p . 6 2 3 on 327. I do not feel that this word (or self-exaltation ") is an adequate word for in this context, but it seems to me better than self-love " or selfishness," both of which are restricted to the love of oneself as an individual, and not as a member of the race.
4 4 4 4 4 4 4 4 4 4

295

PHILO
9

'

336 ,

* , ,

, . .

[263] 337

\ ,
1

L X I I .
9

, , ,

MSS. .

O r (reading as Heinemann, or perhaps as suggested b y R's . . . hiov) "turns the landcreature man into one that floats or swims." Heinemann quotes very appositely Spec. Leg. iv. 155, where, in a passage very similar to this, " t h e most incredible thing is that $ ^' also De Op. 147, where man is said to be on land, and when he sails in ships. T h e analogy with Spec. Leg.

296

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S P E C I A L L A W S , I.
0

335-337

n a t u r a l l y d r y l a n d i n t o a w a t e r w a y , o p e n e d u p in t h e s e a r o u t e s w h o s e m a n y b r a n c h e s s e r v e as h i g h w a y s t o t h e h a v e n s a n d r o a d s t e a d s o f t h e different s t a t e s , and m a d e the inhabitants o f the mainland and those o f t h e islands k n o w n t o e a c h o t h e r , w h o w o u l d n e v e r have m e t if a vessel had n o t b e e n built. I t is m i n d w h i c h d i s c o v e r e d t h e m e c h a n i c a l a n d t h e finer arts, as t h e y are c a l l e d , w h i c h d e v i s e d , f o s t e r e d a n d b r o u g h t 3 3 6 t o their consummation letters and numbers and music and the w h o l e range o f school studies. Mind t o o was the parent o f philosophy, the greatest o f b l e s s i n g s , a n d e m p l o y e d e a c h p a r t o f it t o b e n e f i t h u m a n life, t h e l o g i c a l t o p r o d u c e a b s o l u t e e x a c t i t u d e o f l a n g u a g e , the ethical for the amelioration o f char acter, the physical to give k n o w l e d g e o f heaven and the universe. A n d besides these t h e y collect and a c c u m u l a t e in h o n o u r o f m i n d a v a s t n u m b e r o f t r i b u t e s t o t h e s a m e effect as t h o s e a l r e a d y m e n t i o n e d , with which w e have n o occasion t o trouble ourselves now. L X I L T h e c h a m p i o n s o f t h e senses 3 3 7 s o u n d t h e i r praises in l o f t y t e r m s . T h e y discuss a n d classify t h e m a c c o r d i n g t o t h e p u r p o s e s w h i c h t h e y s e r v e a n d t e l l us t h a t t w o , s m e l l a n d t a s t e , are t h e basis o f life, a n d t w o , s i g h t a n d h e a r i n g , o f g o o d life.
b 0

is not quite exact as there is passive, while here it would be on Heinemann's rendering active. H i s other argument that dry land does not become a waterway might be met b y supposing that Philo is thinking of Xerxes' canal through M o u n t Athos, on which he enlarges in De Som. ii. 118. H e m a y not have known of any similar under taking, but it is quite in his manner to treat a single his torical example as a common occurrence. O r " vulgar." For the familiar triple division of philosophy see par ticularly D i o g . Laert. vii. 3 9 , and notes on Leg. All. 157 and De Agr. 14.
b c

297

PHILO

338 , 6 , ' ' , * ' , 339 . , ' , , , , , , , , , , , 340 . , , * . > , , 341 . ' ,
Lit. "use them in the better way," i.e. they could be used if supported b y sight.

that in which

298

T H E S P E C I A L L A W S , I. 338-341 T a s t e acts as a c o n d u c t o r o f t h e s u s t e n a n c e w h i c h 338 f o o d g i v e s , a n d t h e nostrils d o t h e s a m e f o r t h e air o n w h i c h e v e r y c r e a t e d b e i n g d e p e n d s . A i r t o o is a means o f sustenance, constant and unceasing, and n o u r i s h e s a n d p r e s e r v e s us n o t o n l y w h e n a w a k e b u t also w h i l e w e s l e e p . W e h a v e a c l e a r p r o o f o f this ; for i f the course o f respiration backwards and forwards is s t o p p e d e v e r s o little b y t h e i n t e r c e p t i o n o f t h e n a t u r a l influx o f b r e a t h f r o m o u t s i d e , d e a t h will inexorably and inevitably follow. T o 339 turn t o the senses which minister t o philosophy a n d s e c u r e f o r us t h e g o o d life, s i g h t s e e s t h e l i g h t w h i c h is t h e m o s t b e a u t i f u l o f all t h a t is and b y means o f the light sees everything else, s u n , m o o n , stars, h e a v e n , e a r t h , s e a , t h e c o u n t l e s s v a r i e t i e s o f p l a n t s a n d a n i m a l s , in g e n e r a l , all k i n d s o f bodies, shapes, colours and magnitudes, the con templation o f which creates a subtle intelligence a n d g e n e r a t e s a g r e a t thirst for k n o w l e d g e . B u t 340 a p a r t f r o m t h e s e b e n e f i t s s i g h t g i v e s us o t h e r s o f t h e h i g h e s t v a l u e , b y e n a b l i n g us t o d i s t i n g u i s h b e t w e e n k i n s f o l k a n d s t r a n g e r s , friends a n d e n e m i e s , a n d t o shun the harmful and choose the benefi c e n t . A n d w h i l e it is t r u e t h a t e a c h o f t h e o t h e r m e m b e r s o f t h e b o d y has its a p p r o p r i a t e a n d v e r y i n d i s p e n s a b l e u s e , as t h e f e e t for w a l k i n g a n d r u n n i n g a n d t h e o t h e r activities t o w h i c h t h e l e g s are i n s t r u m e n t a l , a n d t h e h a n d s for d o i n g a n d g i v i n g a n d r e c e i v i n g t h i n g s , t h e e y e s m a y b e said t o h a v e a c o m m o n value and to create the conditions under w h i c h t h e s e m e m b e r s a n d all t h e o t h e r s c a n o p e r a t e successfully. T h e s t r o n g e s t t e s t i m o n y t o this t r u t h 341 is a f f o r d e d b y t h e b l i n d , w h o c a n n o t m a k e t h e p r o p e r use o f their hands or feet and thus verify the n a m e
a

299

PHILO

, * ' 342 , , , * , [] [] , , , 343 ' , , ' , ' ' , [264] , | , , ,

9 1

MSS. raura, which Cohn printed but corrected in Addenda (from the Armenian) to .

his

i.e. in Attic law. See L . & S. (revised), which gives the reference to Aristotle, 0 . . 4 9 . 4 , where we have 300

T H E S P E C I A L L A W S , I.
a

341-343

o f i n c a p a b l e g i v e n t o t h e m in t h e p a s t , m o r e , w e a r e t o l d , in p i t y t h a n as a r e p r o a c h . For when t h e e y e s are d e s t r o y e d , the capacities o f the b o d y are h o t m e r e l y o v e r t h r o w n , b u t actually perish. I n 342 hearing t o o w e have something very marvellous. By m e a n s o f it w e d i s t i n g u i s h m e l o d i e s a n d m e t r e s a n d rhythm, and with t h e m the harmonies and conson a n c e s , a n d t h e v a r i e t i e s o f g e n e r a a n d s y s t e m s a n d all the elements o f music ; and again, the multitudinous k i n d s o f s e t s p e e c h e s d e l i v e r e d i n t h e l a w - c o u r t s , in t h e s e n a t e , in l a u d a t i o n s , as w e l l as t h e l a n g u a g e u s e d i n h i s t o r i c a l n a r r a t i v e a n d d i a l o g u e s a n d discussions o f m a t t e r s o f b u s i n e s s w h i c h w e are b o u n d t o h a v e w i t h t h o s e w i t h w h o m w e c o m e in c o n t a c t f r o m t i m e to time. F o r w e m a y s a y in s u m t h a t t h e v o i c e has a twofold capacity for s p e e c h and song. B o t h these a r e a s s e s s e d b y t h e ears t o t h e b e n e f i t o f t h e s o u l . F o r b o t h a r e m e d i c a m e n t s , h e a l t h - g i v i n g a n d life- 343 preserving. S o n g c h a r m s a w a y t h e passions a n d c o n t r o l s t h e i r r e g u l a r e l e m e n t in us w i t h its r h y t h m , t h e d i s c o r d a n t w i t h its m e l o d i e s , t h e i m m o d e r a t e w i t h its m e a s u r e s . A n d each o f these three assumes e v e r y v a r i e t y o f f o r m , as t h e m u s i c i a n s a n d p o e t s t e s t i f y , b e l i e f in w h o m n e c e s s a r i l y b e c o m e s h a b i t u a l in those w h o h a v e r e c e i v e d a g o o d education. Speech c h e c k s a n d h a m p e r s i m p u l s e s t o v i c e a n d effects t h e c u r e o f t h o s e in w h o m f o o l i s h a n d distressful t h o u g h t s have gained the mastery. It deals m o r e g e n t l y with
5

ok . It then appears that the term includes paupers and . See also the oration of Lysias 2 4 , , where the defendant argues his right to the privileges. For the use of these words to translate see note on De Som. i. 2 8 .
6

301

PHILO

, . 344 L X I I I . . , , " " , , " " , , " ," , , ' , , 345 . ' . , , , , .
A s their particular name (to distinguish them from the ,). See Deut. iv. 4. T h e meaning of the original is that
b

302

T H E S P E C I A L L A W S , I.

343-345

the docile, m o r e drastically with the rebellious, and thus b e c o m e s the source o f the greatest possible benefits. L X I I I . S u c h is t h e c h a i n o f a r g u m e n t w h i c h l e a d s 344 t h e v o t a r i e s o f m i n d a n d t h e v o t a r i e s o f t h e senses t o ascribe divinity t o their respective idols, forgetting i n t h e i r self-assertion t h e G o d W h o t r u l y e x i s t s . A n d t h e r e f o r e M o s e s n a t u r a l l y b a n i s h e d t h e m all f r o m t h e holy c o n g r e g a t i o n , b o t h those w h o abolish the Forms, w h o appear under the name o f " the crushed,'' and those w h o absolutely d e n y G o d , to w h o m he assigned the s u i t a b l e title o f " the m u t i l a t e d " and those w h o preach the opposite doctrine o f a family o f g o d s , c a l l e d b y h i m " t h e c h i l d r e n o f t h e h a r l o t , " a n d finally t h e self-assertive, o n e p a r t y o f w h o m d e i f y t h e r e a s o n , t h e o t h e r e a c h s e v e r a l s e n s e . F o r t h e s e last all press t o t h e s a m e g o a l , t h o u g h i n f l u e n c e d b y different plans for a t t a i n i n g i t , a n d i g n o r e t h e o n e a n d r e a l l y e x i s t i n g G o d . B u t w e , t h e scholars a n d d i s c i p l e s o f M o s e s , 345 will n o t f o r g o o u r q u e s t o f t h e E x i s t e n t , h o l d i n g t h a t t h e k n o w l e d g e o f H i m is t h e c o n s u m m a t i o n o f h a p p i n e s s . I t is also a g e l o n g life. T h e l a w tells us t h a t all w h o " c l e a v e t o G o d l i v e , " a n d h e r e i n it l a y s d o w n a vital d o c t r i n e f r a u g h t w i t h m u c h w i s d o m . F o r in v e r y t r u t h t h e g o d l e s s are d e a d in s o u l , b u t t h o s e w h o h a v e t a k e n service in the ranks o f the G o d W h o only is a r e a l i v e , a n d t h a t life c a n n e v e r d i e .
a b

those who cleave to G o d when the others followed Baal-Peor are alive to-day. Philo gives this general meaning to the text in De Fug. 56 also.

303

I N T R O D U C T I O N T O SPECIALIBUS

LEGIB US, I I

T h e Third Commandment (1-38). W h i l e swearing at all is to be deprecated, since the simple word should be enough, to swear b y parents or heaven and the like is better than using God's name (1-5), which m a n y do recklessly (6-8). W h e n swearing is necessary the oath must be performed, if it can be lawfully ( 9 ) . T o call G o d to witness a falsehood is impious (10-11). Criminal or vindic tive oaths, however, should not be performed (12-17). Philo then condemns the arrogant swearing of the extravagant rich and contrasts them with others who though rich live simply (18-23). H e discusses vows and particularly the rule b y which widows, unlike virgins and wives, cannot cancel a vow (24-25). This is susceptible of an allegorical interpre tation (28-31). This is interrupted b y 2 6 - 2 7 , which returns to the subject of perjury and the penalties for the perjuror and his accomplices. T h e Pentateuchal regulations for assessing votive offerings are then discussed, when the votary offers (a) himself (32-34), (6) an animal (35-36), (c) a house (37-38). The Fourth C o m m a n d m e n t (39-222). Philo begins with a sketch of the w a y in which he proposes to treat the subject ( 3 9 ) , followed b y some remarks on the sacred number Seven ( 4 1 ) , and a list of the ten feasts ( 4 1 ) . The first feast is the feast of every day. This conception, that the ideal life of the true philosopher is one continuous feast, is worked out with much eloquence ( 4 2 - 4 9 ) . For its scriptural foundation see note on 4 5 . T h e second feast, the Sabbath itself, after some further remarks on the mystical properties of Seven (56-59), is set forth partly as a necessary respite from toil ( 6 0 ) , but still more as a time for exercising the soul in contrast to the b o d y (61-64). T h e prohibition of fire ( 6 5 ) , and the extension of the rest to servants (65-68), and to cattle ( 6 9 - 7 0 ) are noted. W i t h the Sabbath we m a y associate other institutions which bear witness to the sanctity of Seven : (a) the cancellation of debts in the seventh year (71-73), and this leads to a de nunciation of lending money on interest in general ( 7 4 - 7 8 ) ; (b) liberation of slaves in the same year, which provides an occasion for the lesson of treating slaves humanely ( 7 9 - 8 5 ) ; (c) the same lesson that consideration should be shewn not only b y masters to servants, but b y rulers to subjects is taught b y the " sabbatical year,'* which leaves the land fallow 304

THE

SPECIAL

LAWS,

II

in the seventh year ( 8 6 - 1 0 3 ) , and also b y throwing the fields open encourages generosity to the poor ( 1 0 4 - 1 0 9 ) ; (d) the same applies to the fiftieth year, in which estates return to the original owners ( 1 1 0 - 1 1 5 ) , with special regulations about houses (116-121) and debtors and purchased slaves (122-123). This is followed b y some general remarks (for the connexion see note on 124) about the laws of inheritance (124-132), and the right of primogeniture (133-139). T h e third feast is the N e w M o o n , and some observations on the place of the moon in the system of things is subjoined ( 1 4 0 - 1 4 4 ) . Fourth is the Passover, a feast in which each l a y m a n acts as priest, interpreted b y Philo as the " Crossing '* from the passions to wisdom ( 1 4 5 - 1 4 9 ) . Fifth is " Unleavened Bread," and reasons are given for the time at which it occurs and the nature of the food enjoined (150-161). Sixth, the offering of the Sheaf," is combined with the two just men tioned. Philo takes this first offering of the harvest in the double aspect of a thank-offering, (a) for the whole world ( 1 6 2 - 1 6 7 ) , and (6) for Israel, acknowledging how much the harvest owes to nature rather than man (168-175). Seventh is the Feast of W e e k s or Pentecost (179-187). Eighth is the opening of the sacred month, or Feast of T r u m pets ( 1 8 8 - 1 9 2 ) . Ninth the Fast or D a y of Atonement ( 1 9 3 2 0 3 ) . Tenth the Feast of Tabernacles (204-214). A l l these are accompanied b y a number of reflections on their origin and significance. Besides these there is the rite of offering the Basket," for which no date can be fixed (215-222). T h e Fifth C o m m a n d m e n t (223-241). T h e claims of parents are justified on the grounds that their position as Creators is analogous to that of G o d , and that they are the seniors, the benefactors, the rulers and the absolute masters or owners of their children (223-236). But the commandment also enjoins respect to age in general ( 2 3 7 - 2 3 8 ) , and also the duty of parents to avoid undue indulgence (239-241). T h e treatise concludes with declaring death to be the appropriate punishment for disobedience, to the Fifth ( 2 4 2 2 4 8 ) , the Fourth ( 2 4 9 - 2 5 1 ) , the Third ( 2 5 2 - 2 5 4 ) , the Second and First ( 2 5 5 - 2 5 6 ) . T h e rewards for obedience, except the Fifth, for which a definite reward is mentioned, are to be found in the thought that virtue is its own reward (257-262). For Cohn's Numeration of Chapters see G e n . Int. p. xviii.
4 4 4 4

VOL. VII

305

 , , ,
[270]

I . , * Stareray/xeVcuv , 2 . ' . , , , , , , . , [271] , | //^/ , .

306

BOOK

II

ON THE SPECIAL LAWS WHICH FALL UNDER THREE OF THE TEN GENERAL COMMANDMENTS, NAMELY THE THIRD ON THE DUTY OF KEEPING OATHS , THE FOURTH ON REVERENCING THE SEVENTH DAY, AND THE FIFTH ON HONOURING PARENTS
a

I . I n t h e p r e c e d i n g t r e a t i s e w e h a v e d e a l t fully 1 with t w o o f the t e n heads, o n e directed against the acknowledgement o f other sovereign gods, the other against giving divine honours to any w o r k o f men's hands. A n d w e have described such a m o n g the p a r t i c u l a r e n a c t m e n t s o f t h e l a w as m a y b e p r o p e r l y classed under either head. L e t us n o w discuss t h e t h r e e n e x t in t h e list, a g a i n s u b j o i n i n g t h o s e o f t h e special ordinances which b e l o n g t o t h e m . T h e first o f t h e t h r e e f o r b i d s us t o t a k e G o d ' s n a m e 2 i n v a i n : t h e g o o d m a n ' s w o r d , it m e a n s , s h o u l d b e a n o a t h , firm, u n s w e r v i n g , u t t e r l y free f r o m f a l s e h o o d , securely planted o n truth. A n d if indeed occasion s h o u l d f o r c e us t o s w e a r , t h e o a t h s h o u l d b e b y a father and m o t h e r , their g o o d health and welfare if t h e y are a l i v e , t h e i r m e m o r y i f t h e y are d e a d . For p a r e n t s are c o p i e s a n d l i k e n e s s e s o f t h e d i v i n e p o w e r , since t h e y have b r o u g h t the non-existent into existA s the sequel shews, a very inadequate term to describe 1-38.

307

PHILO

3 " ," , , , . 4 , , " " " ," , 5 . , , , , , , , S t a t c o v t o u v r a 6 . I I . , * , , , , , , , ,

i.e. Jacob, see Gen. xxxi. 5 3 . " The fear " really means (see v. 4>2) the G o d whom Isaac feared; so in R . V . it is printed " Fear." Philo evidently takes it to mean Jacob's own fear of Isaac. See A p p . p. 6 2 4 .
b c 0

is used in the rhetorical sense of the significance

308

T H E S P E C I A L L A W S , II.

3-6
a

e n c e . I n t h e l a w s w e r e a d o f o n e o f o u r first f o u n d e r s , 3 w h o are p a r t i c u l a r l y a d m i r e d for t h e i r w i s d o m , t h a t h e s w o r e b y t h e f e a r o f his f a t h e r , a f a c t r e c o r d e d , I b e l i e v e , for t h e benefit o f posterity and t o teach t h e m the necessary lesson that they should honour t h e i r p a r e n t s i n t h e p r o p e r w a y b y s h o w i n g affection t o t h e m as b e n e f a c t o r s a n d a w e o f t h e m as rulers a p p o i n t e d b y nature, and should n o t lightly essay t o use the n a m e o f G o d . T h o s e persons t o o deserve 4 praise w h o s e unwillingness, tardiness and shrinking, i f t h e y are e v e r f o r c e d t o s w e a r , raise q u a l m s n o t o n l y in t h e s p e c t a t o r s b u t e v e n in t h o s e w h o are a d m i n i s t e r i n g t h e o a t h : s u c h p e o p l e are in t h e h a b i t o f saying " Y e s , b y " or " N o , b y " and add nothing m o r e , and b y thus b r e a k i n g off s u g g e s t the clear s e n s e o f a n o a t h w i t h o u t a c t u a l l y m a k i n g it. But 5 also a p e r s o n m a y a d d t o his " Y e s " o r " N o " i f h e wish, n o t i n d e e d the highest and m o s t venerable and p r i m a l c a u s e , b u t e a r t h , s u n , stars, h e a v e n , t h e w h o l e universe . F o r t h e s e are w o r t h y o f h i g h e s t r e s p e c t , s i n c e t h e y h a v e p r e c e d e n c e in t i m e o v e r o u r p l a c e in c r e a t i o n , a n d also will r e m a i n for e v e r u n t o u c h e d b y age according to the purpose o f H i m W h o made them. I I . B u t s o g r e a t is t h e l i g h t n e s s 6
b 0 d

a n d h e e d l e s s n e s s s h o w n b y s o m e t h a t t h e y pass b y all t h e s e w o r k s o f c r e a t i o n a n d a l l o w t h e i r w o r d s t o d a s h o n t o t h e M a k e r a n d F a t h e r o f all, n e v e r s t a y i n g t o e x a m i n e w h e t h e r t h e p l a c e is p r o f a n e o r h o l y , w h e t h e r t h e o c c a s i o n is s u i t a b l e , w h e t h e r t h e y t h e m selves are pure in b o d y and soul, w h e t h e r the busi n e s s is i m p o r t a n t o r t h e o b j e c t n e c e s s a r y . Instead,
conveyed b y the . Heinemann's translation " a n d so suddenly break off their affirmation so that the oath is not actually effected " misses the full meaning. Contrast M a t t h e w v. 3 4 f.
4

309

PHILO

" " , , , 7 , , 8 , ' * , , ' . I I I . [272] , | , , , , 77 . 10 ;

9 9

II. vi. 266 " I fear to pour a libation to Zeus with un washed hands." Lit. " causes " in antithesis to the " cause " below. But in English we can hardly call " words " the " cause of fellow ship." I have introduced " creators " and " created " to pre serve something of the antithesis. ," and that too," is difficult. T h e natural meanb c

310

T H E S P E C I A L L A W S , II. 6-10 w i t h u n w a s h e d h a n d s , as t h e p h r a s e g o e s , t h e y m a k e a foul b r e w o f e v e r y t h i n g , as t h o u g h N a t u r e ' s gift o f a t o n g u e j u s t i f i e d t h e m in u s i n g it w i t h o u t r e s t r a i n t o r b r i d l e f o r unlawful p u r p o s e s , w h e r e a s 7 that m o s t e x c e l l e n t o f instruments which gives clear expression to voice and words, those great bene f a c t o r s o f h u m a n life a n d c r e a t o r s o f a s e n s e o f f e l l o w s h i p , s h o u l d h a v e b e e n e m p l o y e d t o t h e full b y t h e m to ascribe honour and majesty and blessedness to t h e C a u s e W h i c h has c r e a t e d all t h i n g s . A s it is, so 8 h i g h l y i m p i o u s are t h e y t h a t o n a n y c h a n c e m a t t e r t h e m o s t t r e m e n d o u s titles are o n t h e i r lips a n d t h e y d o n o t b l u s h t o use n a m e after n a m e , o n e p i l e d u p o n another, thinking that the continual repetition o f a s t r i n g o f o a t h s will s e c u r e t h e m t h e i r o b j e c t . A very f o o l i s h d e l u s i o n . F o r in t h e e y e s o f s e n s i b l e p e o p l e m u c h s w e a r i n g is a p r o o f , n o t o f g o o d faith, b u t o f faithlessness.
6 a

I I I . B u t i f a n y o n e has b e e n a b s o l u t e l y c o m p e l l e d 9 t o s w e a r o n a n y m a t t e r w h a t e v e r , so l o n g as it is n o t f o r b i d d e n b y t h e l a w , h e s h o u l d use all his s t r e n g t h a n d e v e r y m e a n s in his p o w e r t o m a k e g o o d his o a t h , and allow nothing to hinder him from carrying out his d e c i s i o n , p a r t i c u l a r l y w h e n h e has t a k e n t h e o a t h in a r e a s o n a b l e a n d s o b e r f r a m e o f m i n d , n o t dis t r a u g h t b y s a v a g e t e m p e r s o r f r e n z i e d y e a r n i n g s or uncontrollable desires, so that he does n o t k n o w what h e says or does. F o r w h a t is b e t t e r t h a n t o p r a c t i s e 10 a l i f e l o n g v e r a c i t y , a n d t o h a v e G o d as o u r w i t n e s s thereto ? F o r a n o a t h is n o t h i n g else t h a n t o call
c

ing is that having taken G o d as our witness enhances the excellence of keeping to the truth. But this contradicts what he has said against swearing at all. Perhaps in this sentence he passes for a moment from oaths to vows, i.e. from swearing by G o d to swearing to G o d .

311

PHILO

* 11 . 6 , ' " 8 , * * ." , , . 12 ^ , , , , . I V . / , ' 13 , , , , , ( )

1 2

MSS. ( = ). MSS. 4. * <> would, I think, be more usual Greek. Cf. De Dec. 92. 312

T H E S P E C I A L L A W S , II. 1 0 - 1 3 G o d t o b e a r w i t n e s s in a d i s p u t e d m a t t e r , b u t t o call G o d t o w i t n e s s t o a f a l s e h o o d is t h e v e r y h e i g h t o f profanity. T o d o s o is p r a c t i c a l l y t o s a y o u t r i g h t , 11 even though one appear not to utter a word, " I take T h e e as a c l o a k f o r m y w r o n g d o i n g . I a m a s h a m e d t o a p p e a r a sinner, b e T h o u m y a c c o m p l i c e ; t a k e t h e c h a r g e o f m y villainy u p o n T h y s e l f i n s t e a d o f m e . For it is a m a t t e r o f w e i g h t t o m e in m y w i c k e d n e s s n o t t o b e t h o u g h t a r o g u e , b u t T h o u c a r est n o t f o r t h e opinion o f the multitude and troublest not that m e n should speak well o f T h e e . " Such words or thoughts are i m p i o u s in t h e e x t r e m e . T o h e a r t h e m w o u l d r o u s e t h e i n d i g n a t i o n , n o t o n l y o f G o d , W h o is e x e m p t f r o m all w i c k e d n e s s , b u t also o f a f a t h e r o r e v e n a s t r a n g e r w h o k n e w a n y t h i n g at all o f t h e flavour o f virtue. S o t h e n , as I h a v e said, all o a t h s m u s t b e m a d e g o o d 12 s o l o n g as t h e y are c o n c e r n e d w i t h m a t t e r s h o n o u r able and profitable for the better c o n d u c t o f public o r p r i v a t e affairs a n d are s u b j e c t t o t h e g u i d a n c e o f wisdom and justice and righteousness, I V . under w h i c h h e a d c o m e also t h e p e r f e c t l y lawful v o w s m a d e in a c k n o w l e d g e m e n t o f an a b u n d a n t m e a s u r e o f blessings either present or e x p e c t e d . But w h e n the o a t h s h a v e o b j e c t s o f t h e o p p o s i t e k i n d in v i e w , r e l i g i o n f o r b i d s us t o p u t t h e m i n t o e x e c u t i o n . F o r 13 t h e r e are s o m e w h o s w e a r at r a n d o m t o c o m m i t acts o f t h e f t a n d s a c r i l e g e o r r a p e a n d a d u l t e r y o r assaults a n d m u r d e r s o r o t h e r similar c r i m e s a n d c a r r y t h e m o u t without hesitation o n the pretext that t h e y must b e faithful t o t h e i r o a t h s , as t h o u g h it w e r e n o t b e t t e r and m o r e p l e a s i n g t o G o d t o a b s t a i n f r o m w r o n g 0

< * O r " as opportunity offers.'* 313

PHILO

, * 14 , ; , , , , [273J , | 15 , , , * , , 16 . ' ' * , ' 9

Cohn following M a n g e y prints for the of the MSS. . I have hesitated in m a k i n g the cor rection printed above, because it seems strange that anything so obvious should have escaped M a n g e y , Cohn, Heinemann and others. But I can see nothing against it. T h e double negative is rather eifective than otherwise. T h e omission of the negative in the MSS. of Philo is common (see in this treatise 129, 132), and Philo was no doubt familiar with the use of with a substantive, as . . . in Thuc. i. 137 and elsewhere.

314

THE SPECIAL LAWS, II. 13-16 doing than to abstain from breaking their oaths. Justice and every virtue are commanded by the law of our ancestors and by a statute established of old, and what else are laws and statutes but the sacred words of Nature, possessing intrinsically a fixity and stability which makes them equivalent to oaths ? And everyone who commits a wrong because he has 14 sworn to do so may be assured that the act is not one of faithfulness to a pledge but breaks the oath so worthy of all careful observance with which she sets her seal on what is just and excellent. For he adds guilt to guilt when oaths taken for improper purposes which had better have been left unspoken are fol lowed by actions which violate the law. Let him 15 abstain, then, from wrongful conduct and supplicate God, that He may grant him a share of what His gracious power can give and pardon him for what he has sworn so unadvisedly. For to choose a double measure of ill when he could disburden himself of the half of it is the act of one almost hopelessly imbecile and insane. But there are some who, either 16 because through excessive moroseness their nature has lost the sense of companionship and fellow-feeling or because they are constrained by anger which rules them like a stern mistress, confirm the savagery of their temper with an oath. They declare that they will not admit such and such a person to their board or under their roof, or again, that they will not render assistance to so and so or accept anything from him till his life's" end. Sometimes they carry on their vindictiveness after that end has come and leave
a

I take to be the subject of . Heinemann takes the verb as passive, but I can find no example of this.

315

PHILO

17 . , , , . 18 V . " ' * , , , , . , , , ,
1 2 9

M a n g e y preferred . See note . Cohn regards . . , as corrupt, and Heinemann would expunge as a gloss, but see note 6.
2

M a n g e y ' s suggestion of (or ?) for , i.e. " in the tomb " is tempting. That the implacable man should take steps to insure that when he himself is dead his enemy should suffer after his death, seems rather absurd.

316

THE SPECIAL LAWS, II. 16-19 directions in their wills against even granting the customary rites to his corpse. To such persons I 17 would give the advice which I gave to the former class, that they should propitiate God with prayers and sacrifices to win from Him what their needs demand, namely, the healing treatment of their spiritual distempers which no human power is com petent to cure. V. But there are others, boastful persons, of the 18 sort that is puffed up by arrogance, who in their craving for high position determine to have nothing to do in any way with the frugal, the truly profitable mode of living. Indeed, if any rebuke them in order to rein in the unruliness of their desires, they regard the admonition as an insult, and as they press forward to a career of luxury disregard their cor rectors and hold the admirable and also highly valu able instructions of wisdom a matter for laughter and mockery. And if they happen to have some abund- 19 ance of resources and means of living on a lavish scale, they employ oaths to set the seal on their use and enjoyment of the wealth which enables them to spend so freely. Here is an instance of what I mean. A short time ago a man of considerable property who had found a loose and dissipated style of living to his taste, was in the presence of an elderly person, a relation or old family friend, I believe, who was reproving him and advising him to make a change and conduct himself with more strictness and serious ness. The other strongly resented this reproof and countered the challenge by swearing that so long as
5 a

Cohn's difficulty seems to m e imaginary. I understand the to be persons who talk in the truculent manner described below. But this is not necessarily true of all who are " puffed up b y arrogance."

317

PHILO

20

[274]

21

22

, , , , , , ' . , , . , , ol , 6 | , , ' , . ' , , , , , . , , , 9 9 9 9

For a similar, though much longer, diatribe against luxurious living see De Som. ii. 18 if.

318

T H E S P E C I A L L A W S , II. 19-22 h e p o s s e s s e d his i n c o m i n g s a n d g o o d s in s t o c k h e w o u l d t a k e n o s t e p in t h e d i r e c t i o n o f e c o n o m y , either in t o w n or c o u n t r y , either o n shipboard or o n t h e r o a d , b u t w o u l d m a k e d i s p l a y o f his w e a l t h a l w a y s a n d e v e r y w h e r e . B u t this is e v i d e n t l y n o t s o m u c h an e x h i b i t i o n o f w e a l t h as o f a r r o g a n c e and intemperance. A n d y e t t o this d a y 2 0 a m o n g t h o s e w h o h o l d h i g h offices o f a u t h o r i t y there are n o t a f e w w h o possessing accumulated g o o d s in vast numbers and abundant resources, t o w h o m w e a l t h is c e a s e l e s s l y flowing in as f r o m a p e r e n n i a l f o u n t a i n , still s o m e t i m e s b e t a k e t h e m s e l v e s t o t h e u s e o f s u c h t h i n g s as w e p o o r p e o p l e use. T h e i r c u p s are e a r t h e r n , t h e i r l o a v e s spitb a k e d , t h e i r e x t r a dishes o l i v e s o r c h e e s e o r g r e e n s : in t h e s u m m e r t h e y w e a r a g i r d l e a n d a t h i n shirt a n d in the winter a stout rent-proof mantle. The floor will s o m e t i m e s s e r v e f o r t h e i r b e d s t e a d : t h e y have nothing to say to beds o f ivory-work or m a d e o f tortoiseshell and g o l d , or b e d d i n g b r o c a d e d with flowers and purple-dyed garments and elaborate honey-cakes and tables spread with costly luxuries. T h e r e a s o n , I t a k e it, is n o t o n l y t h a t t h e y are b l e s s e d 21 w i t h a fine n a t u r e , b u t also t h a t t h e y h a v e b e e n b r o u g h t under the influence o f a right training from t h e i r earliest y e a r s . T h a t t r a i n i n g has t a u g h t t h e m t o value the interests o f the m a n before those o f the r u l e r . I t m a k e s its a b o d e in t h e i r s o u l s , a n d h a r d l y a d a y p a s s e s b u t it r e m i n d s it o f t h e i r c o m m o n humanity and draws t h e m away from lofty and over w e e n i n g thought, reduces their swollen dimensions, a n d m e d i c i n e s t h e i r i n e q u a l i t y w i t h e q u a l i t y . A n d 22 t h e r e f o r e t h e y h a v e filled t h e i r cities w i t h p l e n t y a n d abundance, with order and p e a c e ; o f no g o o d thing
a

319

PHILO

, , ' . 23 . , , , * , ' ' , . 24 V I . , , ' , , * , ' 25 , , 9 9 9 1

1

MSS.

See on i. 2 5 . O r " stumbled over," but seems to suggest

320

THE SPECIAL LAWS, II. 22-25 have they mulcted them, all good things have they bestowed freely, unsparingly and unstintedly. These and the like are the actions of noble men, rulers in the true sense. Far different are the 23 actions of the newly rich who have been wafted into opulence by a freak of fortune. They know nothing, have never even dreamt, of the true wealth which has eyes to see, whose substance is the perfect virtues and the actions which conform with them; it is a blind wealth against which they have struck and taking it for their support they fail of necessity to see the road before them and wander away into pathless wilds, admiring what deserves no serious respect and mocking at what nature would bid them honour. Such persons, when they take a mistimed oath, are rebuked and reproached in no gentle terms by the holy word. Hardly can they be purged and healed, so that even the gracious nature of God deems them unworthy of His pardon. VI. Virgins and wives are not allowed full control 24 of their vows by the law. It puts the virgins in sub jection to their fathers and sets the husbands to judge for their wives whether the oaths are to hold good or to be cancelled. That is surely reasonable, for the former, owing to their youth, do not know the value of oaths, so that they need others to judge for them, and the latter often, through want of sense, swear what would not be to their husbands' advantage ; and therefore it gave the husbands power to maintain the promise, or the reverse. Widows who have none 25 to intervene on their behalf, neither husbands from
a b c d

a blind person ( ) coming into collision with another blind person. 0 / . " shall the blind lead the blind ? " N u m . xxx. 4 ff. N u m . xxx. 9 ff.
e d

VOL. VII

321

PHILO

' /', , 26 . [275] 84 | , , ' 27 . * , , , , , , * 28 , ; ' * , , , ' . 29 V I I . .

Lev. . 1. R . V . " I f anyone sin in that he heareth the voice of adjuration " ( A . V . " swearing " ) " he being a witness, whether he hath seen or known, if he do not utter it then he shall bear his iniquity." T h e meaning of "adjuration" apparently is a solemn appeal in the name of G o d to give witness (as in the banns of marriage). Philo takes the Greek word for adjuration as = " (false) swearing." Probably (as Heinemann), an allusion to the L X X form of the third commandment, " shall not purify," ], for " shall not hold guiltless." N o definite punishments for perjury, as distinguished
b c

322

THE SPECIAL LAWS, II. 25-29 whom they have been parted, nor fathers whom they left behind them when they set out to find a new home in marriage, should be slow to swear, for their oaths stand beyond repeal, the inevitable result of their lack of protectors. If anyone knows that another has perjured him- 26 self, and influenced by friendship or shame or fear rather than piety, fails to inform against him or bring him to justice, he must be liable to the same penalties as the perjurer. For to range oneself on the side of the wrongdoer is just the same as committing the wrong. As to the penalties of perjury, some proceed 27 from God, others from man. The highest and great est are from God, Who is not gentle to such impiety, but suffers the guilty to remain for ever in their wellnigh hopeless uncleanness, a just and fitting penalty, I hold. For he who has ignored God, how can he wonder if he is ignored in his turn and is repaid in his own coin ? The penalties given by men are different, 28 death or the lash. The better kind whose piety is extra-fervent maintain the penalty of death, while those whose feelings of indignation are not so stern have the offenders scourged by order of the State in a public place and in the sight of all. Indeed except to persons of a servile nature, a flogging is as severe a penalty as death. VII. Such is the sum and substance of these ordinances * taken literally. But we may also allegorize
a 6 c 2 9

from false witness in general, appear in the Pentateuch. See on 2 5 2 . T h e allegory which follows only applies to 2 4 and 2 5 , and not to 2 6 - 2 8 . H a v e these sections been misplaced? T h e subject of vows which occupies the rest of the treatment of the third commandment differs radically from oaths, and the sudden return to the question of perjury is very awkward.
d

323

PHILO

30

31

32

[276]

, , * , , ' , . ' , ) , , , ' ' * 77ayyAAerai . ' , , , * , * * . V I I I . , , \

For 3 2 - 3 4 see L e v . xxvii. 2-8.

324

T H E S P E C I A L L A W S , I I . 29 -32 s u c h p a r t s o f t h e s u b j e c t as a d m i t o f b e i n g s t u d i e d in a figurative s e n s e . W e s h o u l d k n o w , t h e n , t h a t n a t u r e ' s r i g h t r e a s o n i n g has t h e functions b o t h o f a father and a husband, though the conceptions attached t o e a c h are different. I t acts as a h u s b a n d b e c a u s e it d e p o s i t s t h e s e e d o f v i r t u e in t h e s o u l as in a fertile field. I t acts as a f a t h e r b e c a u s e its n a t u r e is t o b e g e t g o o d intentions and noble and worthy actions, a n d t h e n t o f o s t e r its offspring w i t h t h e w a t e r o f t h e truths which education and w i s d o m abundantly s u p p l y . T h e m i n d is l i k e n e d o n t h e o n e h a n d t o a 30 v i r g i n , o n t h e o t h e r t o a w o m a n e i t h e r in w i d o w h o o d , o r still u n i t e d t o a h u s b a n d . A s a v i r g i n it k e e p s i t s e l f p u r e a n d u n c o r r u p t e d f r o m t h e m a l i g n a n t passions, p l e a s u r e s a n d desires a n d griefs a n d fears. O v e r this v i r g i n m i n d t h e f a t h e r w h o b e g a t it has a s s u m e d authority. B u t w h e n , l i k e a w i f e , it d w e l l s w i t h v i r t u o u s r e a s o n i n g as its w o r t h y m a t e , t h a t s a m e r e a s o n i n g p r o m i s e s t o t a k e c h a r g e o f it a n d i m p r e g n a t e s it h u s b a n d - l i k e w i t h t h o u g h t s o f h i g h e s t e x c e l l e n c e . B u t t h e s o u l , w h i c h is b e r e a v e d o f 31 its b i r t h - t i e w i t h s o u n d s e n s e o r its m a r r i a g e - t i e w i t h r i g h t r e a s o n i n g , is w i d o w e d o f all t h a t is m o s t e x c e l l e n t a n d , d e s e r t e d b y w i s d o m b e c a u s e it has c h o s e n a life o f g u i l t , m u s t s t a n d b o u n d b y t h e d e c i s i o n w h i c h it has m a d e t o its o w n u n d o i n g . It has n o n e t o h e a l its errors, n o r e a s o n i n g o f w i s d o m , e i t h e r t o l i v e w i t h it as its h u s b a n d o r t o a c t as its father and begetter. V I I I . I n d e a l i n g w i t h t h o s e w h o h a v e d e d i c a t e d 32 v o t i v e offerings, n o t o n l y o f t h e i r p r o p e r t y o r parts o f it, b u t o f t h e m s e l v e s , t h e l a w laid d o w n a scale o f v a l u a t i o n in w h i c h n o r e g a r d is p a i d t o b e a u t y o r s t a t u r e o r a n y t h i n g o f t h e k i n d , b u t all are assessed
a

325

PHILO

, 33 , , , , , ^ , , ' , 34 . ' * * , , * ' ' . ' , , . 35 I X . * , * , , , , '

:

E . V . " 5 0 shekels," L X X " 50 didrachma," that is, properly speaking, 100 drachmas, but Philo follows the c o m m o n valuation b y which the didrachmon was held to be worth half a shekel. Cf. Matt. xvii. 2 4 (where the R . V . translates b y " half-shekel"), of the temple-tax based on E x .

326

THE SPECIAL LAWS, II. 32-35 equally, the sole distinctions made being between men and women and between children and adults. It ordained that from 2 0 years to 6 0 a man should be 33 valued at 2 0 0 drachmas of pure silver coinage and a woman at 1 2 0 ; from 5 to 2 0 years, a male at 8 0 and a woman at 4 0 drachmas ; from infancy to 5 years, a male at 2 0 and a female at 1 2 drachmas, while in the case of old persons who have lived beyond 6 0 , the men are valued at 6 0 drachmas and the women at 4 0 . The order that all males and all females should be 34 assessed equally at every age was made for three most cogent reasons. First, because the worth of one person's vow is equal and similar to that of another, whether it is made by a person of great importance or one of mean estate ; secondly, because it was not seemly that the votaries should be subject to the vicissitudes of slaves who are valued at a high price or on the other hand are rated low accordingly as they have or have not a fine condition of body and comeliness; thirdly, and this is the most convincing of all, that in the sight of men inequality, in the sight of God equality, is held in honour. IX. These are the regulations laid down by the law 35 in the case of human beings. For livestock we have the following. If a man sets apart a beast from his stock, if it is a clean specimen of one of the three kinds which are allowed for sacrifice, an ox or sheep or goat, he must sacrifice that particular animal without substituting either a better for a worse or a worse for a better. For God does not delight in the

xxx. 13. So too Josephus, Ant. iii. 195, says that the shekel is worth 4 Attic drachmas. T h e same transvaluation is followed throughout this section. i.e. irrespective of the other considerations, beauty and stature, mentioned above. L e v . xxvii. 9-13.
6 c

327

PHILO

, ' - \), * , . 36 , , , *, , , , , y , . 37 ' , ' ' , ' , , , , [277] , | ' , ' , 38 . '
In Leviticus simply " the priest." T h e meaning of the rule seems to be that if the animal cannot be lawfully dedicated, its owner m a y sell it for the price fixed b y the priest, and give the money, but if he redeems it he must p a y the extra fifth. T h e question of pro viding a clean animal in its stead does not appear to be considered. Lit. " mastered b y passion." But it is strange to find a mistake or delusion of this kind called a , though perhaps it falls in with the Stoic theory that the passions are . Cf. index in 8. V.F. to , and note on Leg. All. ii. 6. 328
b

T H E S P E C I A L L A W S , II. 35-38 fleshiness o r fatness o f a n i m a l s , b u t in t h e b l a m e l e s s intention o f the votary. B u t if h e does m a k e any e x c h a n g e , he must consecrate t w o instead o f one, both t h e o r i g i n a l a n d its s u b s t i t u t e . I f h e has v o w e d a n y 36 o f his u n c l e a n c a t t l e , h e m u s t b r i n g i t t o t h e m o s t h i g h l y e s t e e m e d o f t h e p r i e s t s , w h o m u s t assess it n o t e x c e e d i n g its p r o p e r v a l u e a n d t h e n a d d a fifth p a r t o f t h a t v a l u e , s o t h a t i f a c l e a n a n i m a l has t o b e p r o v i d e d f o r t h e sacrifice i n s t e a d o f this o n e , w h a t is p r o v i d e d m a y n o t fall s h o r t o f t h e p r o p e r v a l u e . F u r t h e r , t h e i n t e n t i o n is t o d i s c o m f i t t h e v o t a r y f o r having m a d e a v o w without reflection under the i m p r e s s i o n t h a t t h e i m p u r e a n i m a l w a s o n this o c c a sion p u r e , a mistake p r e s u m a b l y d u e t o s o m e mental aberration w h i c h powerfully affected h i m . I f h e 37 d e d i c a t e s his h o u s e , a g a i n h e s h o u l d t a k e a p r i e s t as assessor, b u t t h e s u m s t o b e d i s b u r s e d b y t h e p u r chasers vary. I f the votary determines to redeem t h e h o u s e , h e m u s t s p e n d m o r e f r e e l y a n d a d d a fifth as a p u n i s h m e n t f o r t w o b a d t h i n g s , t h o u g h t l e s s n e s s a n d lust o f p o s s e s s i o n , t h e f o r m e r s h o w n in t h e m a t t e r o f his v o w , t h e l a t t e r in his d e s i r e t o r e g a i n w h a t h e had surrendered. I f t h e p u r c h a s e r is o t h e r t h a n t h e original o w n e r , he should n o t p a y m o r e than the p r o p e r v a l u e . T h e v o t a r y m u s t n o t i n t e r p o s e l o n g 38 d e l a y i n a c c o m p l i s h i n g his v o w . It would b e a s t r a n g e i n c o n s i s t e n c y i f w h i l e in o u r d e a l i n g s w i t h
a 5 c d e

L e v . xxvii. 14, 15. Philo omits the regulations about land which follow in vv. 16-25. Deut. xxiii. 2 1 , " I f thou shalt v o w a vow to the L o r d thy G o d thou shalt not delay () to p a y it." T h e meaning of what follows seems to be that we often anticipate our payments to men, because we k n o w they need it. T h e fact that G o d does not need them should not m a k e us treat G o d with less respect than we shew to men.
e

329

PHILO

, , , , . . 39 . , , , , , , , ' , ' 40 . , [278] , \

1< 9 9 2
1

A t this point the MSS. insert the title Tlcpl 4. M a n g e y 4.

2

Here begins the fourth commandment. A fresh numera tion of the chapters in Cohn. De Op. 90-127. O r "within the series of the first ten numbers." For this see De Op. 9 5 - 1 0 0 . T h e properties " outside the decad "
b 0

330

T H E S P E C I A L L A W S , II. 38-40 m e n w e t r y t o a n t e d a t e fulfilment o f o u r p r o m i s e s , in d e a l i n g w i t h G o d , W h o l a c k s a n d n e e d s n o t h i n g , w e s h o u l d e x t e n d it b e y o n d t h e a p p o i n t e d t i m e . By such slowness and procrastination w e convict our selves o f the greatest o f iniquities, c o n t e m p t o f H i m whose service w e must hold to b e the beginning and consummation o f happiness. T h i s is e n o u g h o n this subject o f oaths and vows. X. T h e n e x t h e a d is c o n c e r n e d w i t h t h e s a c r e d 3 9 seventh day. U n d e r this h e a d a r e i n c l u d e d a g r e a t n u m b e r o f m a t t e r s o f vital i m p o r t a n c e , t h e different k i n d s o f f e a s t s ; t h e r e l e a s e in t h e s e v e n t h y e a r o f persons w h o w e r e naturally free b u t through times o f a d v e r s i t y a r e in s e r v i t u d e ; t h e c h a r i t y s h o w n b y c r e d i t o r s t o d e b t o r s in c a n c e l l i n g l o a n s t o t h e i r f e l l o w - n a t i o n a l s , this also in t h e s e v e n t h y e a r ; t h e r e s t a l l o w e d b o t h in t h e l o w l a n d s a n d t h e u p l a n d s t o t h e f e r t i l e soil a t i n t e r v a l s o f s i x y e a r s ; a n d t h e laws l a i d d o w n w i t h r e s p e c t t o t h e fiftieth y e a r . The mere r e c i t a l o f all t h e s e is e n o u g h t o m a k e t h e n a t u r a l l y g i f t e d p e r f e c t in v i r t u e w i t h o u t a n y effort o n t h e i r p a r t a n d t o p r o d u c e s o m e d e g r e e o f o b e d i e n c e in t h e rebellious and hard-natured. N o w the 40 p a r t p l a y e d b y s e v e n a m o n g t h e n u m b e r s has b e e n d e s c r i b e d a t l e n g t h in an earlier p l a c e , w h e r e w e h a v e d i s c u s s e d t h e p r o p e r t i e s w h i c h it p o s s e s s e s w i t h i n t h e d e c a d , a n d its c l o s e c o n n e x i o n w i t h t e n i t s e l f a n d w i t h f o u r , w h i c h is t h e o r i g i n a n d s o u r c e o f
a 6 6 d

(ibid. 9 1 ) are explained as those of the seventh term in a series, as in the geometrical progression mentioned here just below. I do not see anything in De Op. which corresponds to this. T h e " k i n s h i p " of 7 to 4 is that 4 + 3 = 7 (ibid. 96), and that 4 is the source of 10, because 1 + 2 + 3 + 4 = 1 0 , is often brought out, e.g. ibid. 4 7 .
d

331

PHILO

, ' , , . , . 41 X I .
1

. ,

* , , ' * ' , * ' ' , * ' , * ' * * * * , , . 42 X I I . "

Here a title varying in the MSS. is inserted, printed b y Cohn as TLcpi 84 . 332
1

T H E S P E C I A L L A W S , II. 4 0 - 4 2 ten. A l s o w e have shewn h o w a sevenfold addition o f successive numbers beginning with unity produces twenty-eight, a perfect number, equal to the sum o f its f a c t o r s ; a g a i n , h o w w h e n b r o u g h t i n t o a g e o m e t r i c a l p r o g r e s s i o n , it p r o d u c e s s i m u l t a n e o u s l y a square and a c u b e , besides the numberless other b e a u t i f u l results w h i c h t h e s t u d y o f it r e v e a l s . On t h e s e n u m e r i c a l p o i n t s w e m u s t n o t l i n g e r at t h e p r e s e n t j u n c t u r e , b u t w e m u s t e x a m i n e e a c h specific s u b j e c t w h i c h lies b e f o r e us i n c l u d e d u n d e r t h e g e n e r a l h e a d , b e g i n n i n g w i t h t h e first; a n d t h e first s u b j e c t , as w e s a w , is t h e feasts. X I . T h e r e are in all t e n feasts w h i c h are r e c o r d e d 41 i n t h e l a w . T h e first, t h e m e n t i o n o f w h i c h m a y p e r h a p s c a u s e s o m e surprise, is t h e feast o f e v e r y d a y . T h e s e c o n d is t h a t h e l d o n t h e s e v e n t h d a y w i t h six d a y s b e t w e e n , c a l l e d b y t h e H e b r e w s in t h e i r n a t i v e tongue Sabbath. T h e t h i r d is t h e n e w m o o n w h i c h f o l l o w s t h e c o n j u n c t i o n o f t h e m o o n w i t h t h e sun. T h e f o u r t h is t h e ' ' C r o s s i n g " festival c a l l e d P a s c h a . T h e fifth is t h e offering o f t h e first ears, t h e s a c r e d Sheaf. T h e s i x t h is t h e U n l e a v e n e d B r e a d . Then c o m e s w h a t is e m p h a t i c a l l y a s e v e n t h , b e i n g t h e feast o f S e v e n s o r W e e k s . E i g h t h is t h e S a c r e d m o n t h - d a y , n i n t h is t h e F a s t , t e n t h t h e feast o f T a b e r n a c l e s w h i c h c o n c l u d e s t h e y e a r l y festivals a n d thus ends up with a perfect n u m b e r ten. W e must b e g i n w i t h t h e first o f t h e s e . X I I , W h e n t h e l a w r e c o r d s t h a t e v e r y d a y is a 4 2
a 6 0

i.e. 1 + 2 . . . + 7 = 2 8 , the factors of which 1, 2 , 4, 7, 14 a l s o = 2 8 . Cf. De Op. 101.

6
3

Cf. ibid. 9 2 , 9 3 , where 64 = 4 and 8 , and 729 = 2 7 and

are given as examples. O r " truly," i.e. it not only comes seventh in the list, but takes its name from the same number.
c

333

PHILO

) / ^ . / . , ' , 43 , ' , , , 44 . [279] | , , , , , 45 , , - ,

9 9 2

MSS. , which does not seem to me as impossible as it does to Cohn. See note b.
2

MSS. 7.

The idea of the feast of every d a y comes from N u m . xxviii.,xxix. In xxviii. 2 we have ( L X X ) "observe to offer me in m y feasts, m y g i f t s " etc. followed b y the list of the various offerings. This list begins with the daily sacrifices and continues in the same order as in this b o o k , with the sole exception that the Sheaf is not mentioned. Philo utilizes

334

T H E S P E C I A L L A W S , I I . 42-45 f e s t i v a l , i t a c c o m m o d a t e s i t s e l f t o t h e b l a m e l e s s life o f righteous m e n w h o follow nature and her ordin ances. A n d if o n l y the vices had n o t c o n q u e r e d and d o m i n a t e d t h e t h o u g h t s in us w h i c h s e e k t h e t r u l y profitable and d i s l o d g e d t h e m from each soulif i n s t e a d t h e f o r c e s o f t h e virtues h a d r e m a i n e d u n vanquished throughout, the time from birth to death w o u l d b e o n e continuous feast, and houses and cities d w e l l i n g i n s e c u r i t y a n d l e i s u r e w o u l d h a v e b e e n full o f all g o o d t h i n g s w i t h e v e r y t h i n g t r a n q u i l a r o u n d them. A s i t is, t h e o v e r r e a c h i n g a n d t h e assaults 43 w h i c h m e n and w o m e n alike contrive against t h e m s e l v e s a n d e a c h o t h e r h a v e c l e f t a b r e a c h in t h e c o n t i n u o u s l i n e o f this c h e e r f u l g a i e t y . H e r e is a c l e a r proof o f what I am saying. A l l w h o p r a c t i s e w i s d o m , 44 e i t h e r in G r e c i a n o r b a r b a r i a n l a n d s , a n d l i v e a b l a m e less a n d i r r e p r o a c h a b l e l i f e , c h o o s i n g n e i t h e r t o inflict nor retaliate injustice, avoid the gathering o f busybodies and abjure the scenes which t h e y haunt, such as l a w - c o u r t s , c o u n c i l - c h a m b e r s , m a r k e t s , c o n g r e g a tions and in general a n y gathering or assemblage o f careless m e n . T h e i r o w n a s p i r a t i o n s are f o r a life 45 o f p e a c e , free from warring. T h e y are t h e c l o s e s t o b s e r v e r s o f n a t u r e a n d all t h a t it c o n t a i n s ; e a r t h , s e a , air a n d h e a v e n a n d t h e v a r i o u s f o r m s o f b e i n g
& c 0

the hint suggested b y N u m b e r s to enforce the doctrine, which he bases elsewhere (De Sac. I ' l l ) on the same text that only the wise m a n can keep a feast. It is no doubt a consideration . with him that the inclusion serves to m a k e the perfect number ten, but he could have obtained this otherwise b y including the " Basket," see 2 1 5 f. If the MSS. is retained, the meaning will be " the law assumes that men follow nature " etc. (which they seldom do). Cf. 5 1 , 5 2 . O r perhaps " peace " (cessation of hostilities), being used in its more technical sense.
b c

335

PHILO

, , , , , , , , , 4!6. X I I I . 7 ;^> , , ' cos* , . 47 , , 48 . ,

1 2
1

MSS.

MSS. ^.

SS6

THE SPECIAL LAWS, II.

45-48

which inhabit them are food for their research, as in mind and thought they share the ranging of the moon and sun and the ordered march of the other stars fixed and planetary. While their bodies arefirmlyplanted on the land they provide their souls with wings, so that they may traverse the upper air and gain full contemplation of the powers which dwell there, as behoves true " cosmopolitans " who have recognized the world to be a city having for its citizens the associates of wisdom, registered as such by virtue to whom is entrusted the headship of the universal commonwealth. XIII. Such men filled with high 46 worthiness, inured to disregard ills of the body or of external things, schooled to hold things indifferent as indeed indifferent,* armed against the pleasures and lusts, ever eager to take their stand superior to the passions in general, trained to use every effort to overthrow the formidable menace which those passions have built up against them, never swerving under the blows of fortune because they have calcu lated beforehand the force of its assaults, since the heaviest adversities are lightened by anticipation, when the mind ceases to find anything strange in the event and apprehends it but dully as it might some stale and familiar storysuch men, we say, in the delight of their virtues, naturally make their whole life a feast. These are indeed but a small number 47 left in their cities like an ember of wisdom to smoulder, that virtue may not be altogether extinguished and lost to our race. But if only everywhere men had 48 thought and felt as these few, and become what
1 6

Cf. Quis Rerum 2 5 3 , where is coupled with other forms of mental and spiritual exercise, and see note. See A p p . p . 6 2 4 .
b

VOL. VII

337

PHILO , , , * , ' , , , , [280] | , 49 . XIV. * ' , , , , , , ; 50 ' , , , , 51 . ' ' " 9

338

THE SPECIAL LAWS, II. 48-52 nature intended them to be, all of them blameless and guiltless and lovers of sound sense, rejoicing in moral excellence just because it is what it is and counting it the only true good and all the other goods but slaves and vassals, subject to their authority, the cities would have been brimful of happiness, utterly free from all that causes grief and fears, and packed with what produces joys and states of well-being, so that each season as it comes would give full oppor tunity for cheerful living and the whole cycle of the year would be a feast. XIV. And therefore in the judgement of truth none of the wicked keeps a feast, even for the shortest time, tormented as he is by consciousness of wrongdoing and depressed in soul, even though he simulates a smile with his face. For where does the wicked man find a season for true rejoicing ? He whose every plan is for evil, whose life-mate is folly, with whom everything, tongue, belly and organs of generation, is against what is seasonable. For with the first he blurts out 50 matters of secrecy which call for silence, while in his greed he fills the second with viands unlimited and strong drink in great quantities, and as for the third, he misuses them for abominable lusts and forms of intercourse forbidden by all laws. He not only attacks in his fury the marriage-beds of others, but even plays the pederast and forces the male type of nature to debase and convert itself into the feminine form, just to indulge a polluted and accursed passion. For this reason Moses, great here as ever, seeing how 51 vast was the beauty which belonged to the true feast, held that its perfection was beyond the capacity of human nature to realize, and consecrated it to God with these very words, " The Lord's feasts." For 52
4 9

339

PHILO

" , , 8 , , , ' , , ' , , ' , ' , , , . , ^ , * * , , / , |

1
1

MSS. .

Lit. "those who are t o g e t h e r " ; rather than as Heinemann " our fellowmen." See Gen. xviii. 11-15. This interpretation of Sarah's laughter and her denial of it, and the answer to that denial " but thou didst laugh," has already been given in De Abr. 206, where see note. " Her passions now calmed within her "
6

340

THE SPECIAL LAWS, II.

52-54

when he considered the sorrowful and terrorstricken condition of our race, how charged it is with numberless evils generated by the greedy desires of the soul and also by the infirmities of the body, increased by the vicissitudes of fortune and the mutual onslaughts of neighbours against neigh bours who inflict and suffer countless wrongs, he could not but wonder that anyone, tossed about on so vast a sea of events, whether of his own intending or not, and unable to find tranquility or the secure anchorage of a life kept safe from danger, could really hold a feast, not in the sense in which the word is commonly used, but in the true sense ; and the true sense is, to find delight and festivity in the contempla tion of the world and its contents and in following nature and in bringing words into harmony with deeds and deeds with words. And therefore it was 53 a necessary pronouncement that the feasts belonged to God alone, for God alone is happy and blessed, exempt from all evil, filled with perfect forms of good, or rather, if the real truth be told, Himself the good, Who showers the particular goods on heaven and earth. And so it was that in the days of old 54 a certain mind of rich intelligence, her passions now calmed within her, smiled because joy lay within her and filled her womb. And when, as she con sidered the matter, it seemed to her that joy might well be the peculiar property of God alone, and that she herself was sinning in taking for her own conditions of well-being above human capacity, she was afraid, and denied the laughter of her soul
a 6

is the interpretation often (e.g. De Fuga 128) given b y Philo of v. 1 1 , " i t ceased to be with Sarah after the manner of women." 341

PHILO

65 * , , , , ' , , , ' * , , , , , . 56 X V . ' * , , , , * , * 57 . , ' , ,

See on De Dec. 102. Alternatives for translating the untranslatable might be *'the right season," *'the happy hour or moment," or the abstract "timeliness." Heinemann gives " d i e entscheidende Zeit." I n De Op. 5 9 is defined as . T h e application of it to the number seven is, like the other names, Pythagorean. A s Philo understands it
b

342

T H E S P E C I A L L A W S , II. 55-57 until her d o u b t s w e r e set at rest. F o r the gracious 55 G o d a l l a y e d h e r fears b y a n o r a c l e in w h i c h H e b a d e her a c k n o w l e d g e that she laughed, meaning t h u s t o t e a c h us t h e l e s s o n t h a t j o y is n o t a l t o g e t h e r denied to the creature. J o y is o f t w o k i n d s . One is u n m i x e d a n d o f t h e u t m o s t p u r i t y , admitting n o t h i n g w h a t e v e r o f t h e n a t u r e o p p o s i t e t o its o w n . This j o y belongs to G o d and to n o other. T h e other w h i c h flows f r o m it is a m i x e d s t r e a m b l e n d e d w i t h l e s s e r t r i b u t a r i e s o f s o r r o w , a n d i f t h e b l e n d is s u c h t h a t t h e pleasant ingredients o u t n u m b e r t h e un p l e a s a n t , t h e w i s e m a n r e c e i v e s it as t h e g r e a t e s t o f gifts. S o m u c h f o r this m a t t e r . X V . A f t e r this c o n t i n u o u s u n b r o k e n f e a s t w h i c h 5 6 has n e i t h e r b e g i n n i n g n o r e n d , t h e s e c o n d t o b e o b s e r v e d is t h e s a c r e d s e v e n t h d a y , r e c u r r i n g w i t h six days b e t w e e n . S o m e h a v e g i v e n t o it the n a m e o f v i r g i n , h a v i n g b e f o r e t h e i r e y e s its s u r p a s s i n g chastity. T h e y also call h e r t h e m o t h e r l e s s , " b e g o t t e n b y the father o f the universe alone, the ideal form o f the male sex with nothing o f the female. I t is t h e m a n l i e s t a n d d o u g h t i e s t o f n u m b e r s , w e l l gifted b y nature for sovereignty and leadership. S o m e g i v e it t h e n a m e o f t h e " s e a s o n , " j u d g i n g its c o n c e p t u a l n a t u r e f r o m its m a n i f e s t a t i o n in t h e r e a l m o f sense. F o r s e v e n is a f a c t o r c o m m o n t o all t h e 5 7 p h e n o m e n a w h i c h s t a n d h i g h e s t in t h e w o r l d o f s e n s i b l e t h i n g s a n d s e r v e t o c o n s u m m a t e in d u e o r d e r transitions o f the y e a r and recurring seasons. Such are the seven planets, the Great Bear, the Pleiades a n d t h e c y c l e s o f t h e m o o n , as it w a x e s a n d w a n e s ,
0 b

here, we m a y perhaps say that it is personified like , of which it is the converse, and represents the due order in which events happen. See further A p p . p. 6 2 4

343

PHILO

58 . , , . , , , , 59 , , , ' , * . , * 60 , [282] , | , ' * , , 61 .

Cf. Mos. i. 2 0 7 (and note), and ii. 2 1 0 .

344

T H E S P E C I A L L A W S , II. 57-61 and the movements, harmonious and grand b e y o n d d e s c r i p t i o n , o f t h e o t h e r h e a v e n l y b o d i e s . B u t 58 M o s e s f r o m a h i g h e r p o i n t o f v i e w g a v e it t h e n a m e o f c o m p l e t i o n a n d full p e r f e c t i o n w h e n h e laid d o w n six as t h e n u m b e r u n d e r w h i c h t h e p a r t s o f t h e u n i v e r s e w e r e b r o u g h t i n t o b e i n g , s e v e n as t h a t under which they were perfected. F o r six is e v e n o d d , f o r m e d out o f twice three with the o d d part as its m a l e e l e m e n t a n d t h e e v e n as its f e m i n i n e , a n d t h e s e t w o , b y t h e i m m u t a b l e laws o f n a t u r e , are t h e sources o f generation. B u t s e v e n is a n u m b e r e n - 59 tirely u n c o m p o u n d e d , and m a y b e quite properly d e s c r i b e d as t h e l i g h t o f s i x . For seven reveals as c o m p l e t e d w h a t six has p r o d u c e d , a n d t h e r e f o r e it m a y b e q u i t e r i g h t l y e n t i t l e d t h e b i r t h d a y o f t h e world, w h e r e o n the Father's perfect work, c o m p o u n d e d o f p e r f e c t p a r t s , w a s r e v e a l e d as w h a t it was. O n this d a y w e are c o m m a n d e d 6 0 t o a b s t a i n f r o m all w o r k , n o t b e c a u s e t h e l a w in culcates slackness; o n t h e c o n t r a r y it a l w a y s i n u r e s m e n t o e n d u r e h a r d s h i p a n d incites t h e m t o labour, and spurns those w h o w o u l d idle their t i m e a w a y , a n d a c c o r d i n g l y is p l a i n in its d i r e c t i o n s t o w o r k t h e full six d a y s . Its o b j e c t is r a t h e r to give m e n relaxation from continuous and un e n d i n g toil and b y refreshing their bodies with a regularly calculated system o f remissions, t o send t h e m o u t r e n e w e d t o t h e i r o l d activities. For a breathing-space enables not merely ordinary p e o p l e b u t a t h l e t e s also t o c o l l e c t t h e i r s t r e n g t h a n d with a stronger force behind t h e m to undertake p r o m p t l y and patiently each o f the tasks set before them. F u r t h e r , w h e n H e f o r b i d s b o d i l y l a b o u r 61 on the seventh day, H e permits the exercise o f
05

345

PHILO

' * 62 . 77 , , , 63 . ' , ' * . 64 , * ' , , ^ , , , , ,

The meaning of is not quite clear. Gener ally, if not always, it is applied to a general statement, mostly numerical, to indicate that it is not exact. Perhaps it m a y 346

THE SPECIAL LAWS, II. 6 1 - 6 4 the higher activities, namely, those employed in the study of the principles of virtue's lore. For the law bids us take the time for studying philosophy and thereby improve the soul and the dominant mind. So each seventh day there stand wide open 62 in every city thousands of schools of good sense, temperance, courage, justice and the other virtues in which the scholars sit in order quietly with ears alert and with full attention, so much do they thirst for the draught which the teacher's words supply, while one of special experience rises and sets forth what is the best and sure to be profitable and will make the whole of life grow to something better. But among the vast number of particular truths and 63 principles there studied, there stand out practically high above the others two main heads : one of duty to God as shewn by piety and holiness, one of duty to men as shewn by humanity and justice, each of them splitting up into multiform branches, all highly laudable. These things shew clearly that Moses 64 does not allow any of those who use his sacred in struction to remain inactive at any season. But since we consist of body and soul, he assigned to the body its proper tasks and similarly to the soul what falls to its share, and his earnest desire was, that the two should be waiting to relieve each other. Thus while the body is working, the soul enjoys a respite, but when the body takes its rest, the soul resumes its work, and thus the best forms of life, the theoretical and the practical, take their turn in replacing each other. The practical life has six as
a

mean here that it would be possible to find more than two main heads, or other than these two. Heinemann translates " so zu sagen," but I do not see what this means here, even if the Greek can be so translated.

347

PHILO

65 [283]

66

67

, . X V I . * \ , * (ray , ' , , , * , * , , *, , emrayju-aaiv , '

5 1 2

The insertion was made accepted b y Cohn. Sc. . the construction. MSS. .
2

b y Tischendorf, though not It seems to me necessary for

E x . xxxv. 3 , cf. Mos. ii. 2 1 9 and note. O r primary," see on 8 2 . For 66-69 see E x . xx. 10.
b 4 1 c d

This seems to

contradict both the foregoing and

the

348

THE SPECIAL LAWS, II. 64-67 its number allotted for ministering to the body. The theoretical has seven for knowledge and perfection of the mind. X V I . It is forbidden to light any fire on this day, 65 fire being regarded as the source and origin of life, since without it nothing can be executed which serves the requirements necessary for existence. And thus the prohibition of the highest and earliest instru ment needed in the arts, and especially those of the mechanical kind, acts as a barrier to those required for the particular forms of service. But it would 66 seem that his further enactments were given for the sake of the more disobedient who refused to pay attention to his commandments, when he not only requires the free men to abstain from work on the Sabbath, but gives the same permission to menservants and handmaids, and sends them a message of security and almost of freedom after every six days, to teach both masters and men an admirable lesson. The masters must be accustomed to work 67 themselves without waiting for the offices and attentions of their menials , and so in the event of times of difficulty such as occur through the vicissitudes of human affairs, they may not through unfamiliarity with personal service lose heart at the outset and despair of accomplishing the tasks set before them, but use the different parts of their body with more nimbleness and shew a robust and
a b c d

commandment itself " neither thou . . . nor thy manservant, nor thy maidservant." Philo perhaps means that there are wants which must necessarily receive attention, and that if this attention is rendered b y oneself, it is not work in the sense of the commandment, but is work if rendered b y another. Strict modern Sabbatarians would probably feel the same.

349

PHILO

, ' , , 68 , . , , , . . 69 , * , ' ^ ' 70 . ;

7

}//<

^/^

, [284] | , , . . 71 X V I I . ' ,
1

MSS. .

See . p p . 6 2 4 - 6 2 5 . The Deuteronomic version of the fourth commandment

350

THE SPECIAL LAWS, II. 67-71 easy activity ; while on the other hand the servants are not to refuse to entertain still higher hopes, but should find in the relaxation allowed after six days an ember or spark of freedom, and look for ward to their complete liberation if they continue to serve well and loyally. But the result of this occa- 68 sional submission of the free to do the menial offices of the slave, together with the immunity allowed to the slave, will be a step forward in human conduct towards the perfection of virtue, when both the seemingly distinguished and the meaner sort re member equality and repay to each other the debt incumbent on them. But the holiday of 69 the Sabbath is given by the law not only to servants but also to the cattle, though there might well be a distinction. For servants are free by nature, no man being naturally a slave, but the unreasoning animals are intended to be ready for the use and service of men and therefore rank as slaves. Yet all the same, though it is their proper business to carry burdens and undergo toils and labour for their owners, they obtain their respite on the seventh days. There is 70 no need to go through the rest of the list, when even the ox who serves the most useful and indispens able purposes in human life, namely ploughing when the soil is prepared for the sowing, and again thrash ing when the sheaves are brought in for the purging of the fruit, is then kept free from the yoke and enjoys the birthday festival of the world. So universally has the sanctity of the day extended its influence. XVII. So high is the reverence which he assigns 71
a b

(v. 14) has " nor thine ox, nor thine ass, nor a n y of thy cattle." S o also L X X in E x . x x . 10, though the Hebrew and E . V . have o n l y " nor t h y cattle." 351

PHILO

. , , * 6 72 . * ' , ' , 73 . , " /* , , , " " . ' , * , 74 .

See Deut. . 1 -3. Heinemann translates " weniger wohlhabend," apparently taking as a genitive of respect. I think this is impossible. Meaning perhaps " which must not be allowed to grieve them." Cf. Deut. xv. 10, " Thine heart shalt not be grieved ( L X X ) because the L o r d will bless thee."
b c

352

T H E S P E C I A L L A W S , II. 71-74 t o t h e s e v e n t h d a y t h a t o t h e r t h i n g s w h i c h share in t h e qualities o f t h e n u m b e r are h o n o u r e d in his estimation. T h u s h e l a y s d o w n a rule for c a n c e l l a t i o n o f d e b t s in e v e r y s e v e n t h y e a r , b o t h as a s u c c o u r t o t h e p o o r a n d as a c h a l l e n g e t o t h e rich t o s h e w h u m a n i t y , in o r d e r t h a t b y g i v i n g s o m e share o f t h e i r o w n to the n e e d y they m a y e x p e c t to receive the s a m e k i n d n e s s t h e m s e l v e s , i f a n y disaster b e f a l l t h e m . H u m a n vicissitudes are m a n i f o l d , a n d life is n o t a l w a y s o n t h e s a m e a n c h o r a g e , b u t is l i k e a n u n s t e a d y wind, ever veering round to the opposite quarter. N o w t h e b e s t c o u r s e w o u l d b e t h a t t h e c r e d i t o r s ' 72 l i b e r a l i t y s h o u l d b e e x t e n d e d t o all d e b t o r s . But s i n c e t h e y are n o t all c a p a b l e o f s h o w i n g m a g n a n i m i t y , s o m e b e i n g under the dominion o f their m o n e y or n o t v e r y w e l l off, h e l a i d d o w n t h a t t h e y t o o s h o u l d m a k e a c o n t r i b u t i o n , t h e sacrifice o f w h i c h w o u l d not give them pain. H e d o e s n o t a l l o w t h e m t o 73 e x a c t m o n e y from their fellow-nationals, but does permit the recovery o f dues from the others. H e d i s t i n g u i s h e s t h e t w o b y c a l l i n g t h e first b y the appropriate name o f brethren, suggesting that n o n e s h o u l d g r u d g e t o g i v e o f his o w n t o t h o s e w h o m n a t u r e has m a d e his b r o t h e r s a n d f e l l o w heirs. T h o s e w h o are n o t o f t h e s a m e n a t i o n h e d e s c r i b e s as a l i e n s , r e a s o n a b l y e n o u g h , a n d t h e c o n d i t i o n o f t h e alien e x c l u d e s a n y i d e a o f p a r t n e r s h i p , unless i n d e e d b y a t r a n s c e n d e n c y o f virtues h e c o n v e r t s e v e n it i n t o a t i e o f k i n s h i p , s i n c e it is a g e n e r a l t r u t h t h a t c o m m o n c i t i z e n s h i p rests o n virtues a n d l a w s w h i c h p r o p o u n d t h e m o r a l l y b e a u t i f u l as t h e s o l e g o o d / N o w lending 74
a 6 c d 6
d

Deut. xv. 3. E.V. foreigner." ' See A p p . p. 625.

4 4

VOL. VII

2 A

353

PHILO

75

76 [285]

77

78

/ c a r , , . ' , ' ; , , , ; , , | ' , . , , , , , ' . , ,

1 2 3
1

MSS. .
3

MSS.

MSS. . .

E x . . 2 5 , Lev. . 3 5 - 3 7 , Deut. xxiii. 1 9 ; in the last passage lending money on interest to a foreigner is sanctioned. The source of the quotation is not known. could in itself mean " create or produce misfortunes," as Heinemann seems to take it, though we should expect , but the point is rather that he uses people's misfortunes, , to " t r a d e " or " m a k e 354
b 0

T H E S P E C I A L L A W S , II. 74-78 m o n e y o n i n t e r e s t is a b l a m e w o r t h y a c t i o n , for a p e r s o n w h o b o r r o w s is n o t l i v i n g o n a s u p e r a b u n d a n c e o f m e a n s , b u t is o b v i o u s l y in n e e d , a n d s i n c e h e is c o m p e l l e d t o p a y t h e i n t e r e s t as w e l l as t h e c a p i t a l , h e m u s t n e c e s s a r i l y b e in t h e u t m o s t straits. A n d w h i l e h e t h i n k s h e is b e i n g b e n e f i t e d b y t h e l o a n , h e is a c t u a l l y l i k e senseless animals suffering f u r t h e r d a m a g e f r o m t h e b a i t w h i c h is s e t b e f o r e him. I a s k y o u , Sir M o n e y l e n d e r , w h y d o y o u 75 disguise y o u r want o f a partner's feeling b y pre t e n d i n g t o a c t as a p a r t n e r ? W h y d o y o u a s s u m e outwardly a kindly and charitable appearance b u t display in y o u r actions inhumanity and a savage brutality, exacting more than y o u lend, sometimes d o u b l e , r e d u c i n g the p a u p e r t o further depths o f p o v e r t y ? A n d t h e r e f o r e n o o n e s y m p a t h i z e s w h e n 76 in y o u r e a g e r n e s s f o r l a r g e r g a i n s y o u l o s e y o u r c a p i t a l as w e l l . I n t h e i r g l e e all call y o u e x t o r t i o n e r a n d m o n e y - g r u b b e r a n d o t h e r similar t e r m s , y o u w h o h a v e lain in w a i t f o r t h e m i s f o r t u n e s o f o t h e r s , a n d r e g a r d e d t h e i r ill-luck as y o u r o w n g o o d l u c k . I t has 77 b e e n said t h a t v i c e has n o s e n s e o f s i g h t ; s o t o o t h e m o n e y l e n d e r is b l i n d , a n d has n o vision o f t h e t i m e o f r e p a y m e n t , w h e n i t will h a r d l y b e p o s s i b l e , i f a t all, t o o b t a i n w h a t h e has e x p e c t e d t o g a i n b y his g r e e d . S u c h a p e r s o n m a y w e l l p a y t h e p e n a l t y 78 o f his a v a r i c e b y r e c e i v i n g b a c k m e r e l y w h a t h e p r o vided, and learn not to m a k e a trade o f other people's m i s f o r t u n e s a n d e n r i c h h i m s e l f in i m p r o p e r w a y s . A n d the borrowers should b e granted the privilege
6 0 a

money," is common enough, and there is a good parallel of this use with the accusative in Demosthenes, p. 7 9 4 4 . . . , . ( T h e genitive with , or the dative, seems to be commoner, and perhaps we might read or .) 355

PHILO , , ' . XVIII. . , , , , . " " , , , , , , . , , , - , , , , ,

See Deut. . 12, which follows the passage discussed in 71-73, from which the prohibition of usury was a digres sion. The limitation of slavery is also enforced in E x . xxi. 2. But the use of the word " brother " shews that it is Deutero nomy which he has in mind. For see note on Be Som. i. 164. O r " hired labourers," " wage-earners." T h e word im plies not merely occupation but a definite status, above the , but lower than the other citizens. In 39 are opposed to eAevflepot.
b c

79

80

81

82

356

THE

S P E C I A L L A W S , I I . 78-82

of the law's charity, and p a y neither simple nor c o m p o u n d interest, b u t just the principal. F o r l a t e r , as t h e p r o p e r o c c a s i o n arise, t h e y will m a k e t h e s a m e sacrifice t o t h e i r p r e s e n t c r e d i t o r s a n d r e q u i t e w i t h e q u a l a s s i s t a n c e t h o s e w h o w e r e t h e first t o b e s t o w the benefit. X V I I I . A f t e r o r d i n a n c e s o f this s o r t h e f o l l o w s 79 t h e m b y laying d o w n a law which breathes kindness and humanity throughout. " If," he says, " one o f y o u r b r e t h r e n is s o l d t o y o u , l e t h i m c o n t i n u e in s l a v e r y f o r s i x y e a r s b u t in t h e s e v e n t h b e s e t f r e e without payment." H e r e a g a i n h e uses t h e t e r m 8 0 b r o t h e r o f a f e l l o w - n a t i o n a l , a n d b y this n a m e i n d i r e c t l y s o w s in t h e s o u l o f t h e o w n e r t h e t h o u g h t s o f his c l o s e r e l a t i o n s h i p t o t h e p e r s o n in his p o w e r . I t b i d s h i m n o t d e s p i s e h i m as a s t r a n g e r w h o has n o c h a r m t o w i n his affection, b u t a l l o w t h e l e s s o n which the holy w o r d suggests to create a preliminary s e n s e o f k i n s h i p , a n d t h u s f e e l n o r e s e n t m e n t at his approaching liberation. F o r p e o p l e in this p o s i t i o n , 81 t h o u g h w e find t h e m c a l l e d s l a v e s , are in r e a l i t y l a b o u r e r s w h o undertake the service just to procure t h e m s e l v e s t h e n e c e s s a r i e s o f life, h o w e v e r m u c h s o m e m a y bluster about the rights o f absolute p o w e r which they exercise over them. W e m u s t a b a t e 82 t h e i r t r u c u l e n c e b y r e p e a t i n g t h e s e e x c e l l e n t in junctions o f the law. T h e m a n w h o m y o u call a s l a v e , m y f r i e n d , is a h i r e d p e r s o n , h i m s e l f t o o a m a n , ultimately y o u r kinsman, further o f the s a m e
0 5 c d e

82-85 are a homily on Deut. xv. 12-18. " if you g o right up to the beginning," " ulti mately " o r "primarily," as suits the context. S o in 2 3 3 and very probably in 65. Cf. Mos. i. 3 1 4 , he who kills a man is guilty . Heine mann in " hochsten Sinne " seems to m e to miss the sense.
e

357

PHILO

, , 83 . , , , , , , * ' , ' [286] | , ' " " . 84 , , , , , ' , , , , , ' . 85 * ' , ,

This is a case in which Philo seems to adapt the law to contemporary conditions. W e do not hear of in old Israel, but apparently a classification into and was in force in Alexandria. See A p p . p. 6 2 5 . See Deut. xv. 18, " It shall not seem hard to thee when thou lettest him g o free from thee."
b

358

T H E S P E C I A L L A W S , II. 82-85 n a t i o n , p e r h a p s also o f t h e s a m e t r i b e a n d w a r d , r e d u c e d t o t h e g u i s e w h i c h h e n o w a d o p t s b y actual need. E x p e l , t h e n , f r o m y o u r s o u l t h a t e v i l a n d 83 malignant thing, arrogance. D e a l w i t h h i m as y o u r h i r e d s e r v a n t , b o t h in w h a t y o u g i v e a n d w h a t y o u take. A s f o r t h e l a t t e r , h e will r e n d e r y o u his ser vices without the slightest backwardness always and e v e r y w h e r e without procrastination, and anticipate y o u r orders with zeal and rapidity. A n d y o u must g i v e h i m in r e t u r n f o o d a n d r a i m e n t a n d t a k e c a r e f o r his o t h e r n e e d s . D o n o t harness h i m like an unreasoning animal nor oppress him with weights t o o h e a v y a n d t o o n u m e r o u s for his c a p a c i t y , n o r h e a p insults u p o n h i m , n o r d r a g h i m d o w n b y t h r e a t s and menaces into cruel d e s p o n d e n c y . Rather grant him t i m e and places for respite according t o s o m e regular rule. For while " not t o o m u c h o f anything " is a n e x c e l l e n t m a x i m in e v e r y c a s e , it is p a r t i c u l a r l y s o as b e t w e e n m a s t e r s a n d s e r v a n t s . W h e n h o w e v e r 84 y o u h a v e r e c e i v e d his s e r v i c e s f o r t h e fullest t e r m required, n a m e l y , six years, and w h e n the truly sacred n u m b e r o f t h e s e v e n t h y e a r is a b o u t t o b e g i n , g r a n t his f r e e d o m t o h i m w h o is n a t u r a l l y f r e e a n d g r a n t it w i t h o u t hesitation, m y friend, and rejoice that y o u h a v e f o u n d an o p p o r t u n i t y o f benefiting the highest o f l i v i n g c r e a t u r e s , m a n , in his c h i e f i n t e r e s t . For a slave can have n o greater b o o n than f r e e d o m . B e 85 glad, too, to crown your benefaction b y bestowing s o m e t h i n g o f e a c h o f y o u r various k i n d s o f p r o p e r t y t o s t a r t h i m o n his w a y . F o r it is a p r a i s e t o y o u t h a t h e should n o t leave y o u r h o m e penniless b u t well s t o c k e d in r e s o u r c e s t o p r o c u r e w h a t is n e c e s s a r y .
b 0 a

Ibid. v. 13, " w h e n thou lettest him g o free from thee thou shalt not let him g o empty."

359

PHILO

, * . . 86 X I X . ' , * , , * , , : ^ . 87 ' * , , , , , , . , 88 . ,
1 2

The phrase " do not belong in all things to lucre," seems to me strange, and as the MSS. vary between , , and , one might be inclined to read, as Cohn thinks possible, , . Nicetas's paraphrase, how ever, etvai is an argument for the form here printed. M a n g e y proposed to correct to . Heinemann suggests < > . See note a, p. 3 6 2 .
2

360

T H E S P E C I A L L A W S , II. 85-88 Otherwise the same thing m a y h a p p e n again. He m a y b e r e d u c e d b y n e e d t o his o l d u n h a p p y p l i g h t and c o m p e l l e d to undertake slavery again through l a c k o f t h e m e a n s o f life, a n d t h e b o o n y o u b e s t o w e d upon him m a y b e cancelled. S o m u c h for t h e poor. X I X . T h e n follows a c o m m a n d m e n t t o l e t t h e 86 l a n d lie f a l l o w d u r i n g t h e s e v e n t h y e a r . T h e r e are s e v e r a l r e a s o n s for this. I n t h e first p l a c e h e w i s h e d t o g i v e s e v e n its h o n o u r a b l e p o s i t i o n in all t h e series i n w h i c h t i m e is m e a s u r e d , n a m e l y , d a y s , m o n t h s a n d years. F o r e v e r y s e v e n t h d a y is h o l y , a S a b b a t h as t h e H e b r e w s call it, a n d it is i n t h e s e v e n t h m o n t h in e v e r y y e a r t h a t t h e c h i e f o f all t h e feasts falls, a n d t h e r e f o r e n a t u r a l l y t h e s e v e n t h y e a r also has b e e n m a r k e d o u t f o r a s h a r e in t h e d i g n i t y w h i c h b e l o n g s to the number. A n d t h e r e is this s e c o n d r e a s o n . 87 D o not, he says, b e entirely under the p o w e r o f l u c r e , b u t s u b m i t v o l u n t a r i l y t o s o m e loss, s o t h a t y o u m a y find it e a s y t o b e a r s o m e i n v o l u n t a r y i n j u r y , i f e v e r it s h o u l d o c c u r , i n s t e a d o f r e s e n t i n g it as s o m e s t r a n g e a n d alien m i s f o r t u n e a n d falling into despair. F o r s o m e o f t h e r i c h are s o p o o r spirited that w h e n adversity overtakes t h e m , t h e y are as m o u r n f u l a n d d e p r e s s e d as i f t h e y h a d b e e n r o b b e d o f t h e i r w h o l e s u b s t a n c e . B u t a m o n g gg t h e f o l l o w e r s o f M o s e s all w h o h a v e b e e n his t r u e d i s c i p l e s , t r a i n e d in his e x c e l l e n t institutions f r o m t h e i r earliest y e a r s , b y a l l o w i n g e v e n rich t e r r i t o r y t o lie i d l e i n u r e t h e m s e l v e s t o b e a r privations c a l m l y and b y the lesson o f magnanimity thus learned voluntarily and deliberately t o let even u n d o u b t e d
a

See Ex. xxiii. 11, Lev. xxv. 2 ff. 361

PHILO

89 . , [287] , ^ | , , , , , , 90 ; , 91 , , ' ( ) , , , ' 92 .

The correction suggested b y M a n g e y and Heinemann (see note 2 , p. 3 6 0 ) would m a k e sacrificing revenues parallel to letting the land lie idle. I think the text is better as it stands. Leaving the land idle teaches the poorer to stand the priva tion, and the richer to sacrifice wealth voluntarily. The allusion, which neither Cohn nor Heinemann notices, is to Plato, Phaedrus 2 3 9 c, where are coupled with , and contrasted with
b

362

T H E S P E C I A L L A W S , I I . 88 -92 s o u r c e s o f w e a l t h fall a l m o s t f r o m t h e i r v e r y h a n d s . T h e r e is a l s o , I t h i n k , this t h i r d s u g - 89 gestion, that m e n should absolutely abstain from putting any oppressive burden u p o n a n y o n e else. F o r i f t h e different p a r t s o f t h e e a r t h w h i c h c a n n o t s h a r e in a n y s e n s a t i o n s o f p a i n o r p l e a s u r e y e t h a v e t o b e g i v e n r e s p i t e , h o w m u c h m o r e m u s t this b e t h e case with m e n w h o n o t only possess the sense which is c o m m o n also t o t h e i r r a t i o n a l a n i m a l s b u t e v e n t h e s p e c i a l gift o f r e a s o n t h r o u g h w h i c h t h e painful feelings caused b y toil and labour stamp and record t h e m s e l v e s in m e n t a l p i c t u r e s , m o r e vivid t h a n m e r e sensation! L e t so-called masters therefore cease 90 f r o m i m p o s i n g u p o n t h e i r slaves s e v e r e a n d s c a r c e l y endurable orders, which break d o w n their bodies b y violent usage and force the soul t o collapse before the body. Y o u n e e d n o t g r u d g e t o m o d e r a t e y o u r 91 orders. T h e r e s u l t will b e t h a t y o u y o u r s e l v e s will e n j o y p r o p e r a t t e n t i o n a n d t h a t y o u r s e r v a n t s will carry out their orders readily and accept their duties n o t j u s t for a short t i m e t o b e a b a n d o n e d through wearying t o o quickly, and, indeed, w e m a y s a y , as i f o l d a g e h a d p r e m a t u r e l y o v e r t a k e n t h e m in their labours. O n t h e c o n t r a r y , t h e y will p r o l o n g their y o u t h t o the u t m o s t , like athletes, n o t those w h o f a t t e n t h e m s e l v e s u p i n t o full fleshiness, b u t those w h o regularly train themselves b y " d r y sweat i n g s " t o a c q u i r e w h a t is n e c e s s a r y a n d useful f o r life. S o t o o l e t rulers o f c i t i e s c e a s e f r o m 92
b a

. T h e commentators take the phrase as meaning sweats in the gymnasium as opposed to sweating in the baths, and so with the verb . Philo, however, does not use it in this sense, but for toil-enduring people in general who are in his eyes the true athletes. O n the depreciation of athletes see A p p . p p . 625-626.

363

PHILO

, , 93 . * , * 94 - , , , , , * * , , 95 , * , , , ' , , [288] , ' | *

1
1

A t this point R , as we have it, breaks off. Heinemann apparently

I take to refer to , to the .

364

THE SPECIAL LAWS, II. 92-95 racking them with taxes and tolls as heavy as they are constant. Such rulers both fill their own coffers and while hoarding money hoard also illiberal vices which defile the whole of civic life. For they pur- 93 posely choose as tax-gatherers the most ruthless of men, brimful of inhumanity, and put into their hands resources for overreaching. These persons add to their natural brutality the immunity they gain from their masters' instructions, and in their determination to accommodate every action to those masters' pleasure they leave no severity untried, however barbarous, and banish mercy and gentle ness even from their dreams. And therefore in 94 carrying out their collecting they create universal chaos and confusion and apply their exactions not merely to the property of their victims but also to their bodies, on which they inflict insults and outrages and forms of torture quite original in their savagery. Indeed, I have heard of persons who, actuated by abnormal frenzy and cruelty, have not even spared the dead, persons who become so utterly brutalized that they venture even to flog corpses with whips. And when anyone censured the 95 extraordinary cruelty shewn in refusing to allow even death, the release and in very truth the " end " of all ills, to procure freedom from insult for those who are now beyond its reach, and in causing them to undergo outrage instead of the normal rites of burial, the line of defence adopted was worse than the accusation. They treated the dead, they said, with such contempt not for the useless purpose of insulting the deaf and senseless dust but in order to excite the pity of those who were related to them by birth or some other tie of fellowship, and thus
a

865

PHILO ^ 96 . X X . , , * , , ; ' , ' , , ; , ; 97 8, 8 , 8, ' ' 8 , , , '

1

98 , , , ,
, 8

99 ,
1

8
MSS. or vnep eXcvdcpias.

- i.e. Philo thinks of the collectors as instructing the rela tives on the duty of shewing pity, which they are incom petent to do, as they have no conception of pity themselves. A simpler sense might b e obtained, particularly if the ques tion marks are dropped and ot read for ** Vilest of m e n , 366

THE SPECIAL LAWS, II. 95-99 urge them to ransom the bodies of their friends by making a final gift in payment for them. X X . Foolish, foolish people, I would say to them, have you 96 not first learnt the lesson which you teach, or are you competent to induce others to shew pity, even with the cruellest actions before them, when you have ex scinded all kindly and humane feelings from your own souls ? And this you have done, though you had no lack of good advisers, particularly in our laws, which have relieved even the land from its yearly tolls and provided it with a rest and respite. This 97 land, though to all appearance a lifeless thing, is put into a condition to make its requital and to repay a boon which it received as a free gift but is now eager to return. For the immunity which it has during the seventh year and its rest from labour and com plete freedom during the whole annual cycle give it a fertility in the next year which causes it to bear twice as much or even many times as much as in the previous years. W e may also note that the trainers 98 of athletes take much the same line in dealing with their pupils. When they have thoroughly drilled them by an unbroken course of exercises, before they reach the point of exhaustion, they give them a fresh lease of life by providing relaxations, not only from the labour of the training itself but from the dietary regulations as to food and drink, the hard ships of which they abate in order to make the soul cheerful and the body comfortable. And we 99 must not suppose that here we have the professional trainers to hard work appearing as instructors in
a

ou have not first learnt the lesson which y o u t e a c h ; you now how to evoke pity, though with deeds of great cruelty, yet y o u have exscinded . . . "

367

PHILO

, , 100 . , , , 101 ' , ' ' / , 102 . ' , , , 103 , \ [289] , , ' . 104 X X I . ' . ,
368

THE SPECIAL LAWS, II. 99 -104 slackness and luxury ; they are following a scientific method by which further strength and power is given to what is already strong and powerful, and vigour enhanced as though it were a harmony by alternat ing relaxation with tension. This truth I have learnt 100 from the never-failing wisdom of nature who, know ing how toil-worn and weary our race becomes, divided our time into day and night, giving the hours of wakefulness to one and of sleep to the other. For, 101 most careful of mothers, her anxious thought was that her children should not be exhausted. In the daylight she wakens our bodies and stimulates them to carry out all the offices and demands of life, and reproaches those who are making it their practice to loiter through life in an idle and voluptuous way. But at night she sounds the recall as in war and summons them to repose and take care of their bodies. And 102 men casting off all the sore burden of affairs which has lain heavy upon them from morn till eve, turn homewards and betake themselves to rest, and in the deep sleep which falls upon them cast off the dis tempers of their daylight troubles, and then again unwearied and full of fresh vigour hasten eagerly each to his own familiar occupation. This double 103 course nature has assigned to men by means of sleep ing and waking with the result that by alternating activity with inaction they have increased readiness and nimbleness in the various parts of their bodies. X X I . These considerations the prophetic author 104 of our laws had before his eyes when he proclaimed a rest for the land and made the husbandman stay his work after six years. But he gave this enactment not only on the grounds which I have mentioned but also moved by that habitual kindliness which he aims
VOL. VII

869

PHILO

, 105 . , , . 106 / , ' , ' , . 107 ' , ; , ' , , ' 108 , , . , '
E x . xxiii. 11. In Lev. xxv. 6, 7 the produce of seventh year is given as food for the household.

the

370

THE SPECIAL LAWS, II. 104-109 at infusing into every part of his legislation, thereby impressing on the readers of the sacred scriptures the stamp of good and neighbourly customs. For he 105 forbids them to close up any field during the seventh year. All olive-yards and vineyards are to be left wide open and so with the other kinds of property, whether of sown crops or orchard-trees, thus giving an unrestricted use of such fruits as are of natural growth to the poor quite as much, if not more so, than to the owners. Thus on the one hand he did 106 not allow the masters to do any work of tillage be cause he wished to avoid giving them the painful feel ing that they had incurred the expenditure but did not receive the income in return, and on the other hand he thought fit that the poor should for this year at any rate enjoy as their own what appeared to belong to others, and in this way took from them any appearance of humiliation or possibility of being re proached as beggars. May not our passionate affec- 107 tion well go out to laws charged with such kindly feeling, which teaches the rich to give liberally and share what they have with others and encourages the poor not to be always dancing attendance on the houses of the wealthy, as though compelled to resort thither to make up their own deficiency, but some times also to come claiming a source of wealth in the fruits which, as I have said, develop untilled and which they can treat as their own ? Widows and orphans and all others who are 108 neglected and ignored because they have no surplus of income have at this time such a surplus and find themselves suddenly affluent through the gifts of God, Who invites them to share with the owners under the sanction of the holy number seven. And 109 371

PHILO

109 , ^ , - ) , . 110 X X I I . , * 111 . ' , [290] | 112 />7^ , , ' , ^ , , ' *

1

So Cohn for of and 4 of F . (The latter he rejects on account of the harsh hiatus before , but see on i. 9 0 ( A p p . ) . ) According to Cohn and Heinemann corrupt; see note b.
2

For the year of Jubile ( 110-123) see L e v . xxv. 8-end. Cohn pronounces these words to be incurably corrupt and supposes them to express something like "confirming the sense of fellow-feeling." I do not think the meaning I have given to them, " those which have a nature common to the others " (and are not ), is impossible, though the nearest example I can find, iii. 182 , is not quite analogous. For cf. 2 1 6 , and for the antithesis 190. M a n g e y ' s trans372
b

THE

S P E C I A L L A W S , II.

109-112

i n d e e d all s t o c k - b r e e d e r s f e e l at l i b e r t y t o t a k e o u t t h e i r o w n c a t t l e in s e a r c h o f p a s t u r a g e a n d t o s e l e c t m e a d o w - l a n d o f g o o d h e r b a g e a n d p a r t i c u l a r l y suit able for grazing their beasts. T h u s t h e y t a k e full advantage o f the immunity secured b y the time o f freedom. A n d this is n o t o p p o s e d b y a n y g r u d g i n g o n t h e m a s t e r ' s s i d e . T h e y are u n d e r t h e s w a y o f a v e r y a n c i e n t c u s t o m , w h i c h t h r o u g h l o n g familiarity has w o n its w a y t o t h e s t a n d i n g o f n a t u r e . X X I I . W h i l e l a y i n g d o w n this first f o u n d a t i o n o f 110 m o d e r a t i o n a n d h u m a n i t y , h e b u i l t o n it b y a d d i n g years to the number o f seven times seven and c o n s e c r a t e d t h e w h o l e o f t h e fiftieth y e a r . This he m a d e t h e s u b j e c t o f m a n y s p e c i a l e n a c t m e n t s , all o f r e m a r k a b l e e x c e l l e n c e , a p a r t f r o m t h o s e w h i c h are c o m m o n to other seventh years. T h e first o f t h e s e 111 e n a c t m e n t s is as f o l l o w s . H e c o n s i d e r s t h a t a l i e n a t e d estates o u g h t t o b e restored t o their original p o s sessors i n o r d e r t h a t t h e a p p o r t i o n m e n t s s h o u l d b e s e c u r e d t o t h e families a n d t h a t n o o n e t o w h o m t h e y had b e e n allotted should b e altogether deprived o f the grant. F o r s i n c e t i m e s o f a d v e r s i t y o f t e n arise 112 w h i c h m a k e i t n e c e s s a r y f o r s o m e p e r s o n s t o sell t h e i r p r o p e r t y , h e m a d e p r o v i s i o n for t h e j u s t n e e d s o f s u c h p e r s o n s a n d at t h e s a m e t i m e t o o k s t e p s t o prevent the purchasers b e i n g deceived, b y a c c o m p a n y i n g t h e p e r m i s s i o n t o t h e v e n d o r s t o sell w i t h v e r y c l e a r i n s t r u c t i o n s t o t h e p u r c h a s e r s as t o t h e
a 6 6

l a t i o n , supra ea quae ad vulgares annos pertinent," is not unlike mine except that he takes = beyond," and seems to see in the idea of ordinariness. I f m y view is right, the reference m a y be to L e v . xxv. 1 1 , where the rules for the Sabbatical year are repeated, also to the liberation of slaves and remission of debts (cf. 122). L e v . xxv. 14-16.
4 4 c

44

373

PHILO

113 . , , , , . , * , * ( ) , 114 , * 115 * , ' * . 116 X X I I I . * ' . [] , ' , ,

1
1

MSS. .
b

Lev. . 2 3 .
6

Lev. xxvii. 16-21. Lev. . 2 9 - 3 1 .

374

THE SPECIAL LAWS, II. 113-116 terms of the transaction. " Do not pay the price," 113 he says, " of complete ownership, but only for a fixed number of years and a lower limit than fifty." For the sale should represent not real property but fruits, and this for two most convincing reasons. One is that the whole country is called God's property, and it is against religion to have anything that is God's property registered under other masters. Another reason is that each of the holders has a portion assigned to him by lot, and that this should be taken from him is contrary to the law's conception of justice. Anyone, therefore, who before the fifty years are 114 completed has the means to recover his own property, or anyone else very closely related to him, is urged by the lawgiver to take every step to recover the land at the price which he got for it, and not to occasion loss to the purchaser who helped him at the time when he needed it. On the other hand he sympathized with 115 the poor man and shewed him pity by restoring to him the additional wealth which he originally pos sessed, excepting fields which had been dedicated by a vow, and therefore rank with votive offerings. Religion forbids that time should affect the validity of a votive offering, and therefore it is ordained that the proper price for such estates should be demanded and that no concessions should be made to the votary. X X I I I . These are the rules for cases where the 116 apportionments and holdings consist of land. There are different regulations as to houses/ Houses in some cases belong to cities and are inside the walls, and others are farm-buildings in the country outside the walls. Consequently the law allows the latter to be redeemable at any time, and prescribes that any that have not been ransomed by the fiftieth year
a b

375

PHILO

, 117 , , , , 118 . , , [291] , \ 119 , , , , ' , ' , , , , , , , , . 120 X X I V . * , , 121 , ,

L e v . . 3 2 - 3 4 .

376

THE

S P E C I A L L A W S , II.

116-121

should b e restored without compensation to the former o w n e r as in t h e c a s e o f real p r o p e r t y , for f a r m - b u i l d i n g s are a p a r t o f real p r o p e r t y . B u t h o u s e s w i t h i n 117 t h e walls m a y b e r e c o v e r a b l e b y t h e v e n d o r s for t h e s p a c e o f a y e a r , b u t after t h e y e a r are a b s o l u t e l y s e c u r e d t o t h e p u r c h a s e r s w h o are n o t l i a b l e t o suffer a n y i n j u r y f r o m t h e g e n e r a l r e m i s s i o n in t h e fiftieth year. H i s r e a s o n is t h a t h e w i s h e s t o g i v e t h e 118 n e w c o m e r s also a basis o n w h i c h t h e y m a y f e e l t h e m s e l v e s firmly e s t a b l i s h e d in t h e c o u n t r y . For s i n c e t h e y h a v e n o a p p o r t i o n m e n t o f l a n d as t h e y were not c o u n t e d w h e n the holdings were distributed, t h e l a w a s s i g n e d t o t h e m t h e i r h o u s e s in f e e s i m p l e in its a n x i e t y t h a t t h o s e w h o h a d c o m e as suppliants a n d r e f u g e e s t o t h e l a w s s h o u l d n o t b e c a s t adrift. For w h e n t h e l a n d w a s a p p o r t i o n e d a c c o r d i n g t o t h e tribes 119 t h e cities w e r e n o t d i s t r i b u t e d , n o r i n d e e d b u i l t in c i t y f o r m at all, a n d t h e i n h a b i t a n t s t o o k for t h e i r d w e l l ings the outbuildings in the country. Subsequently w h e n t h e y left t h e s e a n d b e c a m e c o n c e n t r a t e d as t h e f e e l i n g o f u n i t y a n d friendship n a t u r a l l y g r e w s t r o n g e r in t h e c o u r s e o f m a n y y e a r s , t h e y b u i l t h o u s e s adjacent t o each other, thus forming cities. A n d o f t h e s e , as I h a v e said, t h e y a s s i g n e d a share t o t h e n e w c o m e r s , t o p r e v e n t t h e m finding t h e m s e l v e s c u t off f r o m h o l d i n g p r o p e r t y b o t h in t h e c o u n t r y a n d in t h e c i t i e s . X X I V . T h e l e g i s l a t i o n w i t h r e g a r d t o t h e c o n s e - 120 c r a t e d t r i b e is as follows. T h e t e m p l e - K e e p e r s w e r e not allotted a section o f land b y the law, which c o n s i d e r e d t h a t t h e y w e r e sufficiently p r o v i d e d for b y t h e first-fruits, b u t a s s i g n e d t h e m i n s t e a d f o r t y e i g h t cities t o d w e l l i n , w i t h a s u r r o u n d i n g f r o n t a g e in e a c h c a s e o f t w o t h o u s a n d c u b i t s . H o u s e s w i t h i n 121 t h e s e w e r e n o t , l i k e t h e o t h e r s w i t h i n t h e walls, 377

PHILO

, , , ' , , , , , . 122 X X V . , ' , ' , , , ' , /, 123 . ' [ ] , , ,

" L a y population " seems to be the meaning required for , but I do not k n o w of any similar use of . The phrase is used of the nation in general in i. 5 4 . Possibly has fallen out. (Heinemann strangely trans lates it b y " members of the other tribes," with no hint as to how it is to be obtained from the Greek.) 378

T H E S P E C I A L L A W S , II.

121-123

secured to the purchasers, if the vendors could not find t h e m e a n s t o r e d e e m t h e m w i t h i n t h e y e a r , b u t w e r e l i a b l e t o b e r e d e e m e d for an u n l i m i t e d p e r i o d j u s t as t h e l a y p o p u l a t i o n c o u l d r e d e e m t h e farm buildings, to which the dwelling-houses o f the Levites correspond. F o r t h e s e w e r e all t h a t fell t o t h e i r s h a r e in t h a t g r e a t t e r r i t o r y , a n d t h u s h e c o n s i d e r e d that being once received they ought not to b e taken b a c k , a n y m o r e t h a n t h e f a r m - b u i l d i n g s in t h e c a s e o f those to w h o m the holdings were apportioned. So m u c h for the subject o f houses. X X V . Similar rules t o t h o s e a l r e a d y s t a t e d are 122 laid d o w n as t o t h e relations b e t w e e n c r e d i t o r s a n d debtors and b e t w e e n servants and masters. Creditors are n o t t o e x a c t i n t e r e s t f r o m t h e i r fellow-nationals but to b e content with recovering what they pro vided. M a s t e r s are t o t r e a t t h e i r p u r c h a s e d slaves as t h e i r h i r e d s e r v a n t s , n o t as t h e i r slaves b y n a t u r e , and give t h e m secure access t o liberty on the spot if t h e y c a n p r o v i d e t h e i r r a n s o m , o r in t h e c a s e o f t h e n e e d y at a later t i m e , w h e n either the seventh year from the b e g i n n i n g o f their slavery or the fiftieth arrives, in t h e l a t t e r c a s e e v e n t h o u g h o n l y a s i n g l e d a y has e l a p s e d s i n c e t h e m a n was r e d u c e d t o t h a t condition. F o r t h a t t i m e is a c c e p t e d as t h e r e m i s s i o n a n d a c t u a l l y is s u c h , w h e n all r e v e r s e t h e i r course and turn b a c k to the prosperity o f the past. B u t t h e l a w d o e s p e r m i t t h e a c q u i s i t i o n o f slaves 123 f r o m o t h e r n a t i o n s f o r t w o r e a s o n s ; first, t h a t a dis tinction should b e m a d e b e t w e e n fellow-countrymen a n d aliens ; s e c o n d l y , t h a t t h a t m o s t i n d i s p e n s a b l e possession, domestic service, should not b e absolutely
a 6 0

Lev. xxv. 35-41. As Philo observes, the two sections really repeat the substance of 71-85. Lev. xxv. 44.
0

379

PHILO

, iv . 124 , , , , ( ) 125 . , , . ' * , , [] , e v . 126 ' , , , e m y a j u i a i ? 1 2 4 5

Here F comes to an end as far as this treatise is concerned, and we are left dependent upon and the occasional ex cerpts of Nicetas. A s there are no such excerpts from the sections on the law of inheritance which follow down to 139, they did not appear in Hoeschel's edition, and Consequently are also absent in Mangey's, whose p. 291 ends with and p. 2 9 2 begins with , 140. O n a probable lacuna in at this point see note a. MS. . MS. . MS. . MS. .
2 3 4 5

The sections which follow down to 139 seem entirely out of place here and have nothing to do with the sequence of thought, which has hitherto carried him on from the

380

THE SPECIAL LAWS, II.

123-126

excluded from his commonwealth. For the course of life contains a vast number of circumstances which demand the ministrations of slaves. The heirs of parents are to be sons, or failing sons 124 daughters. For just as in nature men take prece dence of women, so too in the scale of relationships they should take the first place in succeeding to the property and filling the position of the departed which they have ceased to hold, debarred by an in evitable law which admits to immortality nothing that is mortal or earth-born. But if virgins are left 125 without a dower, nothing of the kind having been settled on them by the parents while still alive, they should share equally with the males. The charge of protecting the girls left thus desolate and super intending their development, and the expenses of providing anything required for their maintenance and education as befits maidens should fall upon the head magistrate ; also when the time comes, the duty of arranging a suitable marriage and choosing husbands who are selected on their merits and approved in all respects. And these should be, if 126 possible, of the same family as the girls, or if that cannot be, at any rate of the same ward and tribe, in order that the portions assigned as dowry should not
a & c

Sabbath d a y to the Sabbatical year, and thence to the fiftieth year and the regulations connected with the last two. Cohn thinks that a connexion is to be found in L e v . xxv. 4 6 , where after permitting the purchase of foreign slaves it continues " ye shall m a k e them an inheritance " (LXX , ye shall distribute " ) to your children." I f this is right, it can hardly be doubted, as Cohn says, that some words have fallen out which would shew the connexion. See N u m . xxvii. 8 - 1 1 , cf. Mos. ii. 2 4 3 if. O r the chief civil authority." See A p p . p. 6 2 6 .
L 4 4 4 4 b c 4 4

381

PHILO

, ' reray/xevats . iav , ' ' , , , , , { ) { ) . 128 ' , ' , . 129 * () ' , , , , , ; , , ' , , * , , 130 .
127
1 2 3

MS. . A s aunts are not mentioned in N u m . xxvii. nor in the parallel passage in Philo (Mos. ii. 2 4 5 ) , might perhaps be expunged. In that case there would be no need for Cohn's insertion of . MS. . MS. .
2 3 4

See N u m . xxxvi. 6 if. The point that they should, if possible, marry into the same family is not there expressly stated, but might be fairly inferred from v. 1 1 , where it is

382

T H E S P E C I A L L A W S , II.

126-130

b e alienated b y inter-marriage with other tribes, but s h o u l d r e t a i n t h e p l a c e g i v e n t o t h e m in t h e allot m e n t s o r i g i n a l l y m a d e o n t h e basis o f t r i b e s . B u t i f 127 t h e d e c e a s e d has n o d e s c e n d a n t s , t h e b r o t h e r s m u s t p r o c e e d t o t h e s u c c e s s i o n , for b r o t h e r s r a n k n e x t in t a b l e s o f r e l a t i o n s h i p w i t h sons a n d d a u g h t e r s . If t h e d e a d m a n has n o b r o t h e r , t h e s u c c e s s i o n m u s t pass t o t h e u n c l e s o n t h e father's s i d e , a n d i f t h e r e are n o uncles, t o the aunts, and then to the n e x t nearest a m o n g t h e i r o t h e r c o n n e x i o n s o r k i n s f o l k . B u t i f 128 k i n s f o l k are s o s c a r c e t h a t n o b l o o d - r e l a t i o n r e m a i n s , t h e n t h e t r i b e shall b e t h e h e i r . F o r t h e t r i b e is in a sense a kinship with a w i d e r and m o r e all-embracing compass. O n e q u e s t i o n , h o w e v e r , w h i c h 129 is r a i s e d b y s o m e inquirers s h o u l d n o t b e p a s s e d o v e r in s i l e n c e . W h y , t h e y ask, d o e s t h e L a w w h e n d e a l i n g with the regulations o f inheritance mention kinsmen o f every d e g r e e and fellow-wardsmen and fellowtribesmen, but leaves parents alone unmentioned w h o w o u l d n a t u r a l l y i n h e r i t f r o m t h e c h i l d r e n as t h e c h i l d r e n d o f r o m t h e m ? T h e a n s w e r , g o o d sir, is t h a t t h e l a w , G o d - g i v e n as it is, a n d e v e r d e s i r o u s t o f o l l o w t h e c o u r s e o f n a t u r e , h e l d t h a t n o sinister t h o u g h t should b e introduced. Parents pray that they m a y l e a v e b e h i n d t h e m alive t h e c h i l d r e n t h e y h a v e b e g o t t e n t o s u c c e e d t o their n a m e , race and p r o p e r t y , and the imprecations o f their implacable enemies are j u s t t h e o p p o s i t e , t h a t t h e sons a n d d a u g h t e r s m a y die before their parents. N o w h e d i d n o t 130
a 6 c

said that the daughters of Zelophehad married their first cousins. For " ward and tribe " see on 8 2 . N o t stated in N u m . xxvii. Probably (as Cohn and Heinemann) deduced from the intention of the law to prevent the inheritance passing from one tribe to another (xxxvi. 9 ) . For 129-132 cf. Mos. ii. 2 4 4 , 2 4 5 .
b c

383

PHILO iv , , , , ' , [] , 131 . , , , 132 . ; , , * ; ( ) ; , , ,

9 1 2 2
1

MS. .

MS. . . .

Of. Mos. ii. 2 4 5 , which suggests that the " necessity " here is to keep the property in the family. After sc. . But the whole sentence is very awkward and m a y contain some corruption besides the omission of . Heinemann's translation, " lassen sie nicht 384
6

T H E S P E C I A L L A W S , II.

130-132

wish t o speak plainly o f anything so out o f tune with and discordant to the harmony and concord w h i c h prevails t h r o u g h o u t t h e c o s m i c o r d e r as t h e death o f children while the parents survive, and there f o r e h e c o m p l i e d b o t h w i t h n e c e s s i t y a n d d e c e n c y in n o t o r d a i n i n g t h a t m o t h e r s a n d fathers s h o u l d i n h e r i t f r o m t h e i r sons a n d d a u g h t e r s . H e k n e w t h a t such a n e v e n t w a s n o t in a c c o r d a n c e w i t h t h e o r d i n a r y c o u r s e o f life o r w i t h n a t u r e . S o w h i l e h e a v o i d e d 1 3 1 a p p o i n t i n g t h e p a r e n t s in u n d i s g u i s e d t e r m s as heirs t o t h e p r o p e r t y o f t h e i r d e a d c h i l d r e n , lest b y assign ing t o t h e m an acquisition o f so undesirable a kind h e s h o u l d s e e m t o b e c a s t i n g a slur u p o n t h e i r m o u r n ing or reminding t h e m o f their misfortunes, he a d o p t e d another w a y o f conveying the ownership to t h e m , a s i m p l e specific f o r a g r e a t mischief. W h a t 1 3 2 w a s this w a y ? H e d e c l a r e s t h e father's b r o t h e r s t o b e t h e heirs o f t h e i r n e p h e w s , a p r i v i l e g e d o u b t l e s s g i v e n t o t h e u n c l e f o r t h e s a k e o f t h e father, unless a n y o n e is foolish e n o u g h t o s u p p o s e t h a t a p e r s o n w h o h o n o u r s A f o r t h e s a k e o f is d e l i b e r a t e l y d i s h o n o u r i n g B . Is it t h e c a s e t h a t t h o s e w h o p a y c o u r t t o t h e a c q u a i n t a n c e s o f t h e i r friends are n e g l e c t i n g t h o s e friends ? Is it n o t r a t h e r t h e t r u t h t h a t their affectionate c a r e f o r all t h a t m i g h t h o n o u r t h e s e acquaintances s h e w s r e g a r d for t h e friends also ? O n t h e s a m e p r i n c i p l e t h e l a w , w h e n it n o m i n a t e s t h e father's b r o t h e r t o share in t h e i n h e r i t a n c e b e c a u s e o f his r e l a t i o n s h i p t o t h e father, m u c h m o r e n o m i n a t e s t h e f a t h e r , n o t in a c t u a l w o r d s it is t r u e for r e a s o n s a l r e a d y s t a t e d , b u t w i t h a f o r c e m o r e
a b

die Ehrung ihrer Freunde in jeder W e i s e mit grosster Aufmerksamkeit angelegen sein," does not seem to represent the Greek as it stands.

VOL. VII

385

PHILO

. 133
9

, ,

() , , , 134 . * , , , ' - , , , 135 . ' ' ' cos

1

Cohn in a note to Heinemann's translation would correct to el , but with no improvement of the sense that I can see. This statement is founded on Deut. xxi. 15-17. See A p p . pp. 6 2 6 - 6 2 7 . Cf. Mos. i. 135. eVet, which has no logical apodosis, is omitted in the translation.
b c

386

T H E S P E C I A L L A W S , II.

132-135

recognizable than words, leaving no d o u b t o f the intention o f the lawgiver. T h e e l d e s t s o n d o e s n o t share e q u a l l y w i t h his 133 j u n i o r s , b u t is a d j u d g e d a d o u b l e portion, o n e r e a s o n b e i n g t h a t his p a r e n t s w h o b e f o r e w e r e b u t m a n a n d w i f e , o w e t o t h e first-born t h e f a c t t h a t t h e y h a v e later b e c o m e father and mother. A n o t h e r is t h a t it is t h e i r first-born w h o b e g a n t o use t h e s e n a m e s in a d d r e s s i n g his p a r e n t s . T h e t h i r d r e a s o n is t h e m o s t important, that what was before their birth a house o f b a r r e n s t o c k has b e c o m e fruitful f o r t h e p r e s e r vation o f the human race, a preservation which is s o w n in m a r r i a g e a n d fructified in t h e b i r t h o f c h i l d r e n , s t a r t i n g w i t h t h e e l d e s t . T h i s was t h e 134 r e a s o n , I s u p p o s e , t h a t t h e first-born sons o f t h e e n e m i e s w h o h a d s h e w n t h e m s e l v e s s o m e r c i l e s s in a c t i o n , w e r e c u t off in w h o l e s a l e m a s s a c r e in a s i n g l e n i g h t , as t h e H o l y S c r i p t u r e s t e l l u s , w h i l e the first-born o f our nation were dedicated by c o n s e c r a t i o n as a thank-offering t o G o d . F o r it was j u s t t h a t o n t h e e n e m y s h o u l d fall t h e w e i g h t o f a b l o w for w h i c h n o c o n s o l a t i o n w a s p o s s i b l e , namely, the destruction o f their foremost rank, while G o d W h o w r o u g h t the salvation was h o n o u r e d b y t h e d e d i c a t i o n as first-fruits o f those who h e a d e d t h e line o f c h i l d r e n . B u t t h e r e 135
6 c

are s o m e w h o after m a r r y i n g a n d b e g e t t i n g c h i l d r e n unlearn in their later days what t h e y k n e w o f self-restraint a n d are w r e c k e d o n t h e r e e f o f in c o n t i n e n c e . S e i z e d w i t h a m a d p a s s i o n for o t h e r w o m e n , they maltreat those w h o hitherto belonged to t h e m and behave to the children they have b e g o t t e n b y t h e m as t h o u g h t h e y w e r e u n c l e s rather than fathers, c o p y the unrighteousness shewn
387

PHILO

, , , 136 , ' , , ' . 137 ' , , 138 . , , , . 139 * ,

1 9
1

MS. KLVO.

For the allegorizing of this law (Deut. xxi. De Sac. 20, De Sob. 21 If.

15-17)

cf.

388

T H E S P E C I A L L A W S , II. 135-139 b y s t e p m o t h e r s t o t h e first f a m i l y a n d a l t o g e t h e r d e v o t e t h e m s e l v e s a n d all t h e y h a v e t o t h e s e c o n d w i v e s a n d t h e i r c h i l d r e n , o v e r c o m e b y t h e vilest o f passions, voluptuousness. S u c h lusts t h e l a w w o u l d n o t h a v e h e s i t a t e d t o b r i d l e i f it w e r e p o s s i b l e , a n d p r e v e n t t h e m f r o m frisking a n d p l u n g i n g still m o r e . B u t s i n c e it is difficult, o r r a t h e r i m p o s s i b l e , t o h e a l 136 t h e f r e n z y g o a d e d i n t o s a v a g e r y , it left t h e f a t h e r t o his f a t e as o n e i n t h e g r i p o f an i n c u r a b l e disease b u t did n o t disregard the son o f the wife w h o was w r o n g e d t h r o u g h his p a s s i o n for a n o t h e r , b u t b a d e h i m t a k e t h e d o u b l e p o r t i o n in t h e d i s t r i b u t i o n b e t w e e n t h e brothers. T h e r e are s e v e r a l r e a s o n s for this. I n 137 t h e first p l a c e , it p u n i s h e s t h e c u l p r i t b y f o r c i n g h i m to give g o o d treatment to the person to w h o m he i n t e n d e d t o g i v e t h e r e v e r s e a n d r e n d e r s h i m in c a p a b l e o f c a r r y i n g o u t his i l l - j u d g e d j u d g e m e n t . T h i s it effects b y c o n f e r r i n g benefits o n t h e p e r s o n w h o w a s l i k e l y t o suffer loss a t his h a n d s , a n d b y taking upon itself the parental position which had b e e n a b a n d o n e d b y t h e n a t u r a l f a t h e r in s o far as t h e e l d e s t c h i l d was c o n c e r n e d . S e c o n d l y , 138 it s h e w s m e r c y a n d p i t y for t h e v i c t i m s o f injustice w h o m it r e l i e v e s o f a v e r y g r i e v o u s t r o u b l e b y e n a b l i n g t h e m t o s h a r e i n t h e b o o n thus b e s t o w e d . F o r n a t u r a l l y w e m a y s u p p o s e t h a t t h e gratification f e l t b y t h e s o n a t o b t a i n i n g t h e d o u b l e p o r t i o n is s h a r e d b y t h e m o t h e r , e n c o u r a g e d as she is b y t h e h u m a n i t y o f t h e l a w w h i c h refuses t o a l l o w h e r a n d h e r f a m i l y t o lie e n t i r e l y a t t h e m e r c y o f h e r enemies. A n d there was a third reason. 139 B e i n g g i f t e d w i t h a p o w e r t o j u d g e j u s t l y , it r e f l e c t e d t h a t t h e f a t h e r h a d b e s t o w e d his b o u n t i e s g e n e r o u s l y o n t h e c h i l d r e n o f t h e b e l o v e d wife 389

PHILO

, ' [] , , , * , . [292] . 40 X X V I . | , . , , . ' ' , * ' , . 141 ) * ' ,

1 2
2

MS. . O n the text here see note b.

i.e. in asserting the rights of the eldest son it asserts those of the first family as a whole. For the N e w M o o n see i. 177. Lit. " it, the newmonth-day, according to the moon, the t i m e " etc. i.e. the new moon is the time between the conjunctions. This, though unnoticed b y Cohn and Heinemann, cannot, as it seems to me, have been stated b y Philo. I suggest some such insertion as 6 , which might
b

390

T H E S P E C I A L L A W S , II.

139-141

b e c a u s e o f his affection f o r h e r , b u t left t h e c h i l d r e n o f the hated wife entirely out o f consideration o w i n g t o his h o s t i l i t y t o t h e i r m o t h e r , s o t h a t t h e f o r m e r e v e n in his l i f e t i m e i n h e r i t e d m o r e t h a n t h e i r e q u a l s h a r e , a n d t h e l a t t e r m i g h t e x p e c t at his d e a t h t o find t h e m s e l v e s r o b b e d o f t h e w h o l e p a t r i mony. A n d t h e r e f o r e it d e c r e e d t h a t t h e s o n o f t h e discarded wife should have the eldest son's privilege o f t h e d o u b l e s h a r e , in o r d e r t o e q u a l i z e t h e parti t i o n b e t w e e n b o t h families. E n o u g h o n these matters.
05

X X V I . F o l l o w i n g t h e o r d e r s t a t e d a b o v e , w e r e c o r d 140 t h e t h i r d t y p e o f f e a s t w h i c h w e will p r o c e e d t o e x plain. T h i s is t h e N e w M o o n , o r b e g i n n i n g o f t h e lunar m o n t h , n a m e l y the period b e t w e e n o n e c o n j u n c t i o n a n d t h e n e x t , t h e l e n g t h o f w h i c h has b e e n a c c u r a t e l y c a l c u l a t e d in t h e a s t r o n o m i c a l s c h o o l s . T h e n e w m o o n h o l d s its p l a c e a m o n g t h e feasts f o r m a n y reasons. F i r s t , b e c a u s e i t is t h e b e g i n n i n g o f t h e m o n t h , a n d t h e b e g i n n i n g , b o t h in n u m b e r a n d in t i m e , deserves honour. S e c o n d l y , because w h e n it arrives, n o t h i n g in h e a v e n is left w i t h o u t l i g h t , f o r w h i l e a t t h e c o n j u n c t i o n , w h e n t h e m o o n is lost t o s i g h t u n d e r t h e s u n , t h e s i d e w h i c h f a c e s e a r t h is d a r k e n e d , w h e n t h e n e w m o n t h b e g i n s it r e s u m e s its n a t u r a l b r i g h t n e s s . T h e t h i r d r e a s o n is, t h a t t h e 141 s t r o n g e r o r m o r e p o w e r f u l e l e m e n t at t h a t t i m e s u p p l i e s t h e h e l p w h i c h is n e e d e d t o t h e s m a l l e r a n d weaker. F o r i t is j u s t t h e n t h a t t h e sun b e g i n s t o illumine the m o o n with the light which w e perceive
5

easily have fallen out after the preceding . Nicetas, who resumes his excerpts here, has . . O f course in a country where non-lunar months are observed such an explanation is perfectly natural.

391

PHILO

. ' , , , , iv 142 . * ^ . , * , , ^ , * , 143 . , ^ ; , , ' , , 1 2 3

1

MS.

. . . (* for ' ).

392

T H E S P E C I A L L A W S , II.

141-143

a n d t h e m o o n r e v e a l s its o w n b e a u t y t o t h e e y e . A n d this is s u r e l y a n o b v i o u s l e s s o n i n c u l c a t i n g kindness and humanity and bidding m e n never g r u d g e their o w n g o o d things, but imitating the b l e s s e d a n d h a p p y b e i n g s in h e a v e n b a n i s h j e a l o u s y from the confines o f the soul, p r o d u c i n g what t h e y h a v e f o r all t o s e e , t r e a t it as c o m m o n p r o p e r t y , a n d g i v e f r e e l y t o t h e d e s e r v i n g . T h e f o u r t h r e a s o n 142 is, t h a t t h e m o o n t r a v e r s e s t h e z o d i a c in a s h o r t e r fixed period than any other heavenly b o d y . F o r it a c c o m p l i s h e s t h a t r e v o l u t i o n in t h e s p a n o f a s i n g l e m o n t h , a n d t h e r e f o r e t h e c o n c l u s i o n o f its c i r c u i t , w h e n t h e m o o n e n d s its c o u r s e at t h e s t a r t i n g - p o i n t a t w h i c h i t b e g a n , is h o n o u r e d b y t h e l a w , w h i c h d e c l a r e s t h a t d a y a feast, a g a i n t o t e a c h us a n a d m i r a b l e l e s s o n , t h a t in t h e c o n d u c t o f life w e s h o u l d m a k e t h e e n d s c o r r e s p o n d w i t h t h e b e g i n n i n g s . A n d this will b e e f f e c t e d i f w e k e e p o u r p r i m i t i v e a p p e t i t e s under the control o f reason and d o not permit them t o rebel and riot like cattle that have n o herdsman. A s for t h e s e r v i c e s t h a t t h e m o o n 143 r e n d e r s t o e v e r y t h i n g o n e a r t h , t h e r e is n o n e e d t o dilate u p o n t h e m . T h e p r o o f s are p e r f e c t l y c l e a r . A s t h e m o o n i n c r e a s e s , t h e rivers a n d f o u n t a i n s rise, a n d a g a i n d i m i n i s h as it d i m i n i s h e s . Its p h a s e s c a u s e t h e seas t o w i t h d r a w a n d d w i n d l e at t h e e b b t i d e , t h e n s u d d e n l y rush b a c k with the returning f l o o d , a n d t h e air t o u n d e r g o all m a n n e r o f c h a n g e s as t h e s k y b e c o m e s c l e a r o r c l o u d y a n d alters in o t h e r w a y s . T h e fruits, b o t h o f t h e s o w n c r o p s a n d o r c h a r d trees, g r o w t o their maturity according to the revolu t i o n s o f t h e m o o n , w h i c h fosters a n d r i p e n s e v e r y t h i n g that grows with the d e w y and very gentle breezes
2

MS.

7Ti

yr\v.

MS.

393

PHILO 144 ; ' , , , /- . 145 X X V I I . , , , , , , * ' , . 146 ' , * , , ,

1
1

MS.

Philo consistently uses or , and several times, e.g. Leg. All. iii. 9 4 , allegorizes it as in 147, shewing that he traces the name not to the passing over of the Israelites b y the destroying angel ( E x . xii. 2 3 and 2 7 ) , but to the crossing of Israel itself from E g y p t , the type of the body, and no doubt also the crossing of the R e d Sea. In classical Greek are offerings made before crossing a boundary, and also (Plut. Lucullus, 2 4 ) before

394

T H E S P E C I A L L A W S , II.

144-146

w h i c h it b r i n g s . B u t , as I h a v e said, this is n o t t h e 144 t i m e t o d w e l l at l e n g t h o n t h e praises o f t h e m o o n a n d r e c o r d a n d c a t a l o g u e t h e s e r v i c e s w h i c h it r e n d e r s to living creatures and everything o n earth. I t is for t h e s e o r similar r e a s o n s t h a t t h e N e w M o o n is h o n o u r e d a n d o b t a i n s its p l a c e a m o n g t h e feasts. X X V I I . A f t e r t h e N e w M o o n c o m e s t h e f o u r t h 145 f e a s t , c a l l e d t h e C r o s s i n g - f e a s t , w h i c h t h e H e b r e w s in t h e i r n a t i v e t o n g u e call P a s c h a . I n this festival m a n y m y r i a d s o f v i c t i m s f r o m n o o n till e v e n t i d e are offered b y t h e w h o l e p e o p l e , o l d and y o u n g alike, raised for that particular d a y to the dignity o f the priesthood. F o r at other times the priests a c c o r d i n g t o the ordin a n c e o f t h e l a w c a r r y o u t b o t h t h e p u b l i c sacrifices and those offered b y private individuals. B u t o n this o c c a s i o n t h e w h o l e n a t i o n p e r f o r m s t h e g a c r e d rites a n d acts as p r i e s t w i t h p u r e h a n d s a n d c o m p l e t e immunity. T h e r e a s o n f o r this is as f o l l o w s : t h e 146 festival is a r e m i n d e r a n d t h a n k - o f f e r i n g f o r t h a t g r e a t migration from E g y p t which was m a d e b y m o r e than t w o m i l l i o n s o f m e n a n d w o m e n in o b e d i e n c e t o t h e oracles vouchsafed to them. N o w at t h a t t i m e t h e y h a d left a land brimful o f inhumanity which m a d e a practice o f expelling strangers, and what was worst o f all, a s s i g n e d d i v i n e h o n o u r s t o i r r a t i o n a l c r e a t u r e s , n o t m e r e l y d o m e s t i c a t e d animals, b u t e v e n wild
a b 0 d

crossing a swollen river; cf. 147 . See also A p p . p . 6 2 7 . See A p p . p. 627. Cf. Mos. ii. 2 2 4 . See E x . xii. 3 7 , " about six hundred thousand on foot that were men besides children " ( L X X " besides the baggage " ) . S o too, N u m . xi. 2 1 . '* 600,000 men implies a total including women and children of at least 2 , 0 0 0 , 0 0 0 souls" (Driver, ad loc).
& 0 d

395

PHILO

147

148

149

, '^

. . . * , , . , , ' , , - , , , ' . X X V I I I . I ,
9

The suggestion that the feast was instituted after the departure is, of course, quite opposed to E x . xii., where the

396

THE SPECIAL LAWS, II.

146-150

beasts. So exceedingly joyful were they that in their vast enthusiasm and impatient eagerness, they natur ally enough sacrificed without waiting for their priest. This practice which on that occasion was the result of a spontaneous and instinctive emotion, was sanc tioned by the law once in every year to remind them of their duty of thanksgiving. These are the facts as discovered by the study of ancient history. But to those who are accustomed to turn literal facts 147 into allegory, the Crossing-festival suggests the purification of the soul. They say that the lover of wisdom is occupied solely in crossing from the body and the passions, each of which overwhelms him like a torrent, unless the rushing current be dammed and held back by the principles of virtue. On 148 this day every dwelling-house is invested with the outward semblance and dignity of a temple. The victim is then slaughtered and dressed for the festal meal which befits the occasion. The guests assembled for the banquet have been cleansed by purificatory lustrations, and are there not as in other festive gatherings, to indulge the belly with wine and viands, but to fulfil with prayers and hymns the custom handed down by their fathers. The day on which 149 this national festivity occurs may very properly be noted. It is the 1 4 t h of the month, a number formed of the sum of two sevens, thus bringing out the fact that seven never fails to appear in anything worthy of honour but everywhere takes the lead in conferring prestige and dignity. X X V I I I . With the Crossing-feast he combines one 150 in which the food consumed is of a different and una

blood of the victim is to be smeared on the doorposts to avert the destroying angel.

397

PHILO

, * . , , . ' , . , . 151 ' , * ' , , 152 . * , . , , * 153 , []

1 2
1

MS. and Nicetas . MS. and Nicetas .

The feast of Unleavened Bread is regularly distinguished from the Passover, though following immediately after it.

398

T H E S P E C I A L L A W S , II.

150-153

familiar k i n d , n a m e l y , u n l e a v e n e d b r e a d , w h i c h also g i v e s its n a m e t o t h e f e a s t . This m a y b e regarded from t w o points o f view, one peculiar to the nation, referring t o the migration just m e n t i o n e d , the other universal, f o l l o w i n g t h e l e a d o f n a t u r e , a n d in a g r e e m e n t with the general cosmic order. T o show that this affirmation is a b s o l u t e l y t r u e , will r e q u i r e s o m e examination. T h i s m o n t h c o m e s s e v e n t h in o r d e r a n d n u m b e r as j u d g e d b y t h e c y c l e o f t h e sun, b u t i n i m p o r t a n c e it is first, a n d t h e r e f o r e is d e s c r i b e d as first i n t h e s a c r e d b o o k s . T h e r e a s o n for this I 151 b e l i e v e t o b e as f o l l o w s . In the spring equinox w e have a kind o f likeness and portraiture o f that first e p o c h i n w h i c h this w o r l d w a s c r e a t e d . The e l e m e n t s w e r e t h e n s e p a r a t e d a n d p l a c e d in har monious order with reference to themselves and each other. T h e h e a v e n w a s a d o r n e d w i t h sun a n d m o o n and the r h y t h m i c m o v e m e n t s and circlings o f the o t h e r stars, b o t h fixed a n d p l a n e t a r y . So too the earth was a d o r n e d with e v e r y manner o f plants, and t h e u p l a n d s a n d l o w l a n d s , w h e r e v e r t h e soil h a d d e p t h and g o o d n e s s , b e c a m e luxuriant and verdant. S o e v e r y y e a r G o d r e m i n d s us o f t h e c r e a t i o n o f t h e 152 world b y setting before our eyes the spring w h e n e v e r y t h i n g b l o o m s a n d flowers. A n d t h e r e f o r e t h e r e is g o o d r e a s o n for d e s c r i b i n g it i n t h e l a w s as t h e first m o n t h b e c a u s e in a s e n s e it is an i m a g e o f t h e p r i m a l o r i g i n r e p r o d u c e d f r o m it l i k e t h e i m p r i n t f r o m a n a r c h e t y p a l seal. B u t t h e m o n t h o f t h e 153 a u t u m n a l e q u i n o x , t h o u g h first in o r d e r as m e a s u r e d b y t h e c o u r s e o f t h e s u n , is n o t c a l l e d first in t h e l a w ,
a 6

See L e v . xxiii. 5 fF., and also for the details mentioned below cf. i. 181 f. See E x . xii. 2, and note ( A p p . ) on i. 180.
6

399

PHILO , [] ^ * 154 . , * , ' , * , ' 155 . , , * , * , , , * . . ., ( ' ) 156 . * * , ,

1 2

MS. . I have reproduced Cohn's text, though it might be as well to omit the signs of a lacuna, as it is quite possible that the corruption m a y lie in itself. Cohn suggests <>, W e n d l a n d ,, >. I think the simple correction to might be worth considering.
2 a

Apart from the obvious faultiness of the text, the sentence

400

T H E S P E C I A L L A W S , II.

153-156

b e c a u s e at t h a t t i m e all t h e fruits h a v e b e e n g a t h e r e d in a n d t h e t r e e s are s h e d d i n g t h e i r l e a v e s a n d all t h e b l o o m w h i c h t h e s p r i n g b r o u g h t in its p r i m e a l r e a d y s c o r c h e d b y t h e h e a t o f t h e s u m m e r sun is w i l t i n g u n d e r t h e d r y c u r r e n t s o f air. A n d s o t o g i v e t h e 154 n a m e o f " first " t o a m o n t h in w h i c h b o t h u p l a n d s a n d l o w l a n d s are s t e r i l i z e d a n d unfruitful s e e m e d to him altogether unsuitable and incongruous. For t h i n g s w h i c h c o m e first a n d h e a d t h e list s h o u l d b e a s s o c i a t e d w i t h all t h e fairest a n d m o s t d e s i r a b l e t h i n g s w h i c h are t h e s o u r c e s o f b i r t h a n d i n c r e a s e t o a n i m a l s a n d fruits a n d p l a n t s , n o t w i t h t h e p r o cesses o f destruction and the dark thoughts which it s u g g e s t s . T h e f e a s t b e g i n s at t h e m i d d l e o f t h e 155 m o n t h , o n t h e fifteenth d a y , w h e n t h e m o o n is full, a d a y p u r p o s e l y c h o s e n b e c a u s e t h e n t h e r e is n o d a r k n e s s , b u t e v e r y t h i n g is c o n t i n u o u s l y l i g h t e d u p as t h e s u n shines f r o m m o r n i n g t o e v e n i n g a n d t h e m o o n f r o m e v e n i n g t o m o r n i n g a n d w h i l e t h e stars g i v e p l a c e t o e a c h o t h e r n o s h a d o w is c a s t u p o n their brightness.* A g a i n , t h e feast is h e l d 156 for s e v e n d a y s t o m a r k t h e p r e c e d e n c e a n d h o n o u r w h i c h t h e n u m b e r h o l d s in t h e u n i v e r s e , i n d i c a t i n g that nothing which tends to cheerfulness and public m i r t h a n d t h a n k f u l n e s s t o G o d s h o u l d fail t o b e accompanied with memories o f the sacred seven which H e i n t e n d e d t o b e the source and fountain t o is difficult. The stars, as Heinemann says, do not give place to each other on a night of full moon. He thinks that refers to the sun and moon. I hardly think this is possible. Though we find the sun and moon coupled with the "other stars," and included in the "seven stars," there would be no point here in speaking of them as " the stars." Presumably is loosely used for *' as one gives w a y to another," and they are mentioned as reinforcing the light of the moon. VOL. VII 2 401

PHILO 157 . , , "" , , , , , ( , ) , , , , , *, , 158 . ' , , , ( , ) , . ,

1
1

MS. and Nicetas

402

T H E S P E C I A L L A W S , II.

157-158

m e n o f all g o o d t h i n g s . T w o d a y s o u t o f t h e s e v e n , 157 t h e first a n d t h e last, are d e c l a r e d h o l y . I n this w a y h e g a v e a natural p r e c e d e n c e t o the b e g i n n i n g and t h e e n d ; b u t h e also w i s h e d t o c r e a t e a h a r m o n y as o n a m u s i c a l i n s t r u m e n t b e t w e e n t h e i n t e r m e d i a t e s and the extremes. Perhaps too he wished to h a r m o n i z e t h e feast w i t h a p a s t w h i c h adjoins t h e first d a y a n d a future w h i c h adjoins t h e last. T h e s e t w o , t h e first a n d t h e last, h a v e e a c h t h e o t h e r ' s p r o p e r t i e s in a d d i t i o n t o t h e i r o w n . T h e first is t h e b e g i n n i n g o f t h e feast a n d t h e e n d o f t h e p r e c e d i n g p a s t , t h e s e v e n t h is t h e e n d o f t h e feast a n d t h e b e g i n n i n g o f t h e c o m i n g future. T h u s , as I h a v e said b e f o r e , t h e w h o l e life o f t h e m a n o f w o r t h m a y b e r e g a r d e d as e q u i v a l e n t t o a feast h e l d b y o n e w h o has e x p e l l e d g r i e f a n d fear a n d d e s i r e a n d t h e o t h e r passions and distempers o f the soul. T h e 158
a

b r e a d is u n l e a v e n e d e i t h e r b e c a u s e o u r f o r e f a t h e r s , w h e n under divine guidance t h e y w e r e starting o n t h e i r m i g r a t i o n , w e r e so i n t e n s e l y h u r r i e d t h a t t h e y b r o u g h t t h e l u m p s o f d o u g h u n l e a v e n e d , o r else b e c a u s e at t h a t s e a s o n , n a m e l y , t h e s p r i n g t i m e , w h e n t h e feast is h e l d , t h e fruit o f t h e c o r n has n o t r e a c h e d its p e r f e c t i o n , for t h e fields are in t h e ear s t a g e a n d n o t y e t m a t u r e for h a r v e s t . It was the imperfection o f this fruit w h i c h b e l o n g e d t o t h e f u t u r e , t h o u g h it was t o r e a c h its p e r f e c t i o n v e r y s h o r t l y , t h a t h e c o n sidered m i g h t b e paralleled b y the unleavened food, w h i c h is also i m p e r f e c t , a n d serves t o r e m i n d us o f t h e c o m f o r t i n g h o p e t h a t n a t u r e , p o s s e s s i n g as s h e d o e s a s u p e r a b u n d a n t w e a l t h o f t h i n g s n e e d f u l , is a l r e a d y p r e p a r i n g h e r y e a r l y gifts t o t h e h u m a n
5

In 4 8 . S o E x . xii. 3 4 , 3 9 , and Deut. xvi. 3 .

403

PHILO

159 , , , ' / z i y i w a i 160 . , , , 7? [294,] | , , , * 161 , 7 - , . . 162 X X I X . , * , ,

1
1

M S . .

See L e v . xxiv. 5 if.

6

See Lev. xxiii. 10 if.;

for

4 4

directly after the first day "

404

T H E S P E C I A L L A W S , II.

159-162

race. A n o t h e r s u g g e s t i o n m a d e b y t h e i n t e r p r e t e r s 159 o f t h e h o l y s c r i p t u r e s is t h a t f o o d , w h e n u n l e a v e n e d , is a g i f t o f n a t u r e , w h e n l e a v e n e d is a w o r k o f art. F o r m e n in their eagerness t o t e m p e r the barely necessary with the pleasant, have learned through p r a c t i c e t o s o f t e n b y art w h a t n a t u r e has m a d e h a r d . S i n c e , t h e n , t h e s p r i n g - t i m e f e a s t , as I h a v e laid d o w n , 160 is a r e m i n d e r o f t h e c r e a t i o n o f t h e w o r l d , a n d its e a r l i e s t i n h a b i t a n t s , c h i l d r e n o f e a r t h in t h e first o r s e c o n d g e n e r a t i o n , m u s t h a v e u s e d t h e gifts o f t h e universe in their unperverted state before pleasure h a d g o t t h e m a s t e r y , h e o r d a i n e d for u s e o n this o c c a s i o n t h e f o o d m o s t fully in a c c o r d a n c e w i t h t h e season. H e wished every year to rekindle the e m b e r s o f the serious and ascetic m o d e o f faring, and t o e m p l o y t h e l e i s u r e o f a festal a s s e m b l y t o c o n f e r a d m i r a t i o n a n d h o n o u r o n t h e o l d - t i m e life o f f r u g a l i t y a n d e c o n o m y , a n d as far as p o s s i b l e t o assimilate o u r p r e s e n t - d a y life t o t h a t o f t h e d i s t a n t p a s t . T h e s e 161 s t a t e m e n t s are e s p e c i a l l y g u a r a n t e e d b y t h e e x p o s u r e o f t h e t w e l v e l o a v e s c o r r e s p o n d i n g in n u m b e r to the tribes, o n the holy table. T h e y are all u n l e a v e n e d , t h e c l e a r e s t p o s s i b l e e x a m p l e o f a f o o d free f r o m a d m i x t u r e , i n t h e p r e p a r a t i o n o f w h i c h art f o r t h e s a k e o f p l e a s u r e has n o p l a c e , b u t o n l y n a t u r e , p r o v i d i n g n o t h i n g s a v e w h a t is i n d i s p e n s a b l e f o r its use. S o m u c h f o r this.
a

X X I X . B u t w i t h i n t h e feast t h e r e is a n o t h e r f e a s t 162 f o l l o w i n g d i r e c t l y after t h e first d a y . T h i s is c a l l e d t h e " S h e a f , " a n a m e g i v e n t o it f r o m t h e c e r e m o n y w h i c h c o n s i s t s i n b r i n g i n g t o t h e altar a s h e a f as a first-fruit, b o t h o f t h e l a n d w h i c h has b e e n g i v e n t o

b

ibid. 1 1 ; L X X " on the morrow of the first d a y " ; Hebrew " on the morrow after the sabbath." See A p p . p. 6 2 7 .

405

PHILO

, 163 . ' , , . , , , , * * * Aoyov , , , ' , . 164 , ' , * ,

1 2

Cohn prints here < , > . I have not followed him, since the insertion is, as he says, only " exempli gratia," and does not seem particularly happy. Philo is amplifying , and as we take u p in . it seems out of place here. Something is certainly needed after , but would be in itself enough, or since contains the notion of turbulence as well as crowd. MS. .
2

O r " T h i s follows from the fact that," etc. For the following sections cf. i. 9 7 , though there it is the high priest, and not the Jewish nation, who prays for the world. Heine-

406

T H E S P E C I A L L A W S , II.

162-164

t h e n a t i o n t o d w e l l in a n d o f t h e w h o l e e a r t h , s o t h a t it s e r v e s t h a t p u r p o s e b o t h t o t h e n a t i o n in particular a n d f o r t h e w h o l e h u m a n r a c e in g e n e r a l . T h e 163 r e a s o n o f this i s t h a t t h e J e w i s h n a t i o n is t o t h e w h o l e i n h a b i t e d w o r l d w h a t t h e p r i e s t is t o t h e S t a t e . For t h e h o l y office in v e r y t r u t h b e l o n g s t o t h e n a t i o n b e c a u s e it carries o u t all t h e rites o f purification a n d b o t h in b o d y a n d s o u l o b e y s t h e i n j u n c t i o n s o f t h e divine laws, which restrict the pleasures o f the belly a n d t h e p a r t s b e l o w it a n d t h e h o r d e . . . s e t t i n g r e a s o n t o g u i d e t h e irrational s e n s e s , a n d also c h e c k a n d r e i n in t h e w i l d a n d e x t r a v a g a n t i m p u l s e s o f t h e soul, sometimes through gentler remonstrances and philosophical admonitions, sometimes through severer a n d m o r e f o r c i b l e c o n d e m n a t i o n s a n d t h e fear o f p u n i s h m e n t w h i c h t h e y h o l d o v e r it as a d e t e r r e n t .
a

B u t n o t o n l y is t h e l e g i s l a t i o n in a s e n s e 164 a l e s s o n o n t h e s a c r e d office, n o t o n l y d o e s a life l e d in c o n f o r m i t y w i t h t h e laws n e c e s s a r i l y c o n f e r p r i e s t h o o d o r r a t h e r h i g h p r i e s t h o o d in t h e j u d g e m e n t o f t r u t h , b u t t h e r e is a n o t h e r p o i n t o f s p e c i a l i m p o r t a n c e . T h e r e is n o b o u n d o r l i m i t t o t h e n u m b e r o f d e i t i e s , m a l e a n d f e m a l e , h o n o u r e d in different c i t i e s , t h e vain i n v e n mann notes that it is curious that the sections which follow emphasizing the world-priesthood of the Jewish race should be connected with the comparatively insignificant rite of the Sheaf, particularly as Philo in De Som. ii. 7 5 has laid down that the sheaf must be taken from the holy land. But the sheaf is actually the first-fruit of che whole harvest, the accomplishment of which is celebrated in the feasts of W e e k s and Tabernacles. Philo does not argue the world-priesthood from the rite, but asserts it as a fact shewn b y (1) the obedi ence of Israel to the divine l a w ; (2) its unique monotheism, and argues from it that the Sheaf, and b y implication the other thank-offerings, are world-extensive. T h a t he should attach this argument to the first example is not unnatural. 407

PHILO

() , , , . 165 et ' , " , , [] , () 166 , , , , , ' , '

1 2 3
1

MS. .
3

MS. .

MS.

This is a remarkable statement, and can hardly mean more than that all acknowledge a creator of some sort. In such a general statement he m a y perhaps ignore atheists, but the words are not easy to reconcile with what he says else where of polytheists. O r does he think that all the theologies like the Greek and R o m a n acknowledged one G o d as above the rest ?
b

Heinemann

translates

by

" Naturforschung,"

But

408

THE SPECIAL LAWS, II. 164-166 tions of the tribe of poets and of the great multitude of men to whom the quest for truth is a task of diffi culty and beyond their powers of research. Yet instead of all peoples having the same gods, we find different nations venerating and honouring different gods. The gods of the foreigner they do not regard as gods at all. They treat their acceptance by the others as a jest and a laughing-stock and denounce the extreme folly of those who honour them and the failure to think soundly shewn thereby. But if He 165 exists Whom all Greeks and barbarians unanimously acknowledge , the supreme Father of gods and men and the Maker of the whole universe, whose nature is invisible and inscrutable not only by the eye, but by the mind, yet is a matter into which every student of astronomical science and other philosophy desires to make research and leaves nothing untried which would help him to discern it and do it service then it was the duty of all men to cleave to Him and not introduce new gods staged as by machinery to receive the same honours. When they went 166 wrong in what was the most vital matter of all, it is the literal truth that the error which the rest committed was corrected by the Jewish nation which passed over all created objects because they were created and naturally liable to destruction and chose
a b c

, where it is not used quite generally, seems regularly to indicate either mathematics as in 177 below, or what was regarded as a branch of mathematics, astronomy or astrology. For the latter cf. De Praem. 5 8 iv and De Virt. 212 . S o too (-), 140 above and De Mut. 71 . See on i. 2 8 .
c

409

PHILO

, ' ) 167 . , , () , , . 168 , { ) ' () * , , * 169 . ' '

1 2 3 5 6
1

MS. . MS. = . M S . . Cohn prints <eVt> ; see note . MS. * . MS. .

4 5 6

Cohn in Hermes, 1908, p. 2 0 0 , argues in justification of his $orrection (see note 4 ) , that it fits in very well with the last words of 170. This is true, but I cannot follow his 410

T H E S P E C I A L L A W S , II. 166-169 the service only o f the Uncreated and Eternal, first b e c a u s e o f its e x c e l l e n c e , s e c o n d l y b e c a u s e it is profitable to dedicate and attach ourselves t o the elder rather than t o the y o u n g e r , t o the ruler rather than to the subject, to the maker rather than to the thing created. A n d t h e r e f o r e it astonishes m e t o 167 see that some people venture to accuse o f inhumanity t h e n a t i o n w h i c h has s h e w n s o p r o f o u n d a s e n s e o f f e l l o w s h i p a n d g o o d w i l l t o all m e n e v e r y w h e r e , b y u s i n g its p r a y e r s a n d festivals a n d first-fruit offerings as a m e a n s o f s u p p l i c a t i o n f o r t h e h u m a n r a c e in g e n e r a l a n d o f m a k i n g its h o m a g e t o t h e t r u l y e x i s t e n t G o d in t h e n a m e o f t h o s e w h o h a v e e v a d e d t h e s e r v i c e w h i c h it w a s t h e i r d u t y t o g i v e , as w e l l as o f itself. S o m u c h f o r this f e a s t as a t h a n k s g i v i n g for t h e 168 w h o l e h u m a n r a c e . B u t t h e n a t i o n in p a r t i c u l a r also gives thanks for m a n y reasons. First, b e c a u s e t h e y d o n o t continue for ever wandering broadcast over islands a n d c o n t i n e n t s a n d o c c u p y i n g t h e h o m e l a n d s o f o t h e r s as s t r a n g e r s a n d v a g r a n t s , o p e n t o t h e r e proach o f waiting to seize the g o o d s o f others. Nor h a v e t h e y j u s t b o r r o w e d a s e c t i o n o f this g r e a t country for lack o f means to purchase, but have a c q u i r e d t h e l a n d a n d cities f o r t h e i r o w n p r o p e r t y , a h e r i t a g e in w hich t h e y l i v e as l o n g e s t a b l i s h e d c i t i z e n s a n d t h e r e f o r e offer first-fruits f r o m it as a sacred duty. S e c o n d l y , t h e l a n d w h i c h has fallen 169 t o t h e i r l o t is n o t d e r e l i c t n o r indifFerent soil, b u t g o o d l a n d , w e l l fitted f o r b r e e d i n g d o m e s t i c animals
a r

dictum that makes no sense. T h e nation was not like people who borrow or hire a piece of ground because they have not enough to b u y it. is common enough, though I have not found an example of the middle. Heinemann translates , though he calls the word corrupt. 411

PHILO

, , 77; 170 . , ' ' , , , , , , ^ ^ ( ) , ' , ' 171 . * , , . , * , * , 172 ,

1 2 3
1

MS. .
3

O n Cohn's insertion of <> see note a. MS. irept T. MS. .

4

The insertion of is very doubtful, and perhaps weakens the sense. I suspect that there is a play, not repro ducible in English, on two different meanings of : (a) 412

T H E S P E C I A L L A W S , II.

169-172

a n d b e a r i n g fruits in v a s t a b u n d a n c e . F o r in it t h e r e is n o p o v e r t y o f soil a n d e v e n s u c h p a r t s as s e e m t o b e s t o n y o r s t u b b o r n are i n t e r s e c t e d b y soft v e i n s o f v e r y g r e a t d e p t h , t h e r i c h n e s s o f w h i c h a d a p t s t h e m f o r p r o d u c i n g life. B u t b e s i d e s this it 170 was n o u n i n h a b i t e d l a n d w h i c h t h e y r e c e i v e d , b u t o n e which contained a populous nation and great c i t i e s filled w i t h s t a l w a r t c i t i z e n s . Y e t t h e s e cities have b e e n stripped o f their inhabitants and the w h o l e n a t i o n , e x c e p t f o r a s m a l l f r a c t i o n , has d i s a p p e a r e d , partly through wars, partly through heaven sent visitations, a c o n s e q u e n c e o f their strange and m o n s t r o u s p r a c t i c e s o f i n i q u i t y a n d all t h e i r h e i n o u s a c t s o f i m p i e t y a i m e d at t h e s u b v e r s i o n o f t h e s t a t u t e s of nature. Thus should those w h o t o o k their place as i n h a b i t a n t s g a i n i n s t r u c t i o n f r o m t h e evil fate o f others and learn from their history the lesson that if t h e y e m u l a t e d e e d s o f v i c e t h e y will suffer t h e s a m e d o o m , b u t i f t h e y p a y h o n o u r t o a life o f v i r t u e t h e y will p o s s e s s t h e h e r i t a g e a p p o i n t e d t o t h e m a n d b e r a n k e d n o t as s e t t l e r s b u t as n a t i v e - b o r n . W e h a v e s h e w n , t h e n , t h a t t h e S h e a f w a s an offering 1 7 1 b o t h o f the nation's o w n land and o f the whole earth, g i v e n in t h a n k s f o r t h e f e r t i l i t y a n d a b u n d a n c e w h i c h the nation and the whole human race desired to enjoy. B u t w e m u s t n o t fail t o n o t e t h a t t h e r e are m a n y t h i n g s o f g r e a t a d v a n t a g e r e p r e s e n t e d b y t h e offering. First, that w e r e m e m b e r G o d , and what thing m o r e p e r f e c t l y g o o d c a n w e find t h a n this ? S e c o n d l y , t h a t w e m a k e a r e q u i t a l , as is m o s t fully d u e , t o H i m W h o is t h e t r u e c a u s e o f t h e g o o d h a r v e s t . F o r t h e 172 r e s u l t s d u e t o t h e h u s b a n d m a n ' s art are f e w o r as g o o d
a

taught b y actual facts, cf. Mos. ii. 2 6 8 (6) emulate their actions.

TOUT*

epyois,
413

PHILO

oAiya , , ' aVay/caia , , , , ' 173 ; , , , ( ) 174 . () , 175 . , , , *

1
1

O n Cohn's insertion of see note a.

414

T H E S P E C I A L L A W S , II.

172-175

as n o t h i n g , f u r r o w s d r a w n , a p l a n t d u g o r r i n g e d around, a trench d e e p e n e d , excessive overgrowth l o p p e d , o r o t h e r similar o p e r a t i o n s . B u t w h a t w e o w e t o n a t u r e is all i n d i s p e n s a b l e a n d useful, a soil o f g r e a t fruitfulness, fields i r r i g a t e d b y f o u n t a i n s o r rivers, spring-fed or winter torrents, and w a t e r e d b y s e a s o n a b l e rains, h a p p i l y t e m p e r e d s t a t e s o f t h e air w h i c h s e n d s us t h e b r e a t h o f its t r u l y l i f e - g i v i n g b r e e z e s , numberless varieties o f crops and plants. F o r w h i c h o f t h e s e has m a n f o r its i n v e n t o r o r p a r e n t ? N o , i t is n a t u r e , t h e i r p a r e n t , w h o has n o t g r u d g e d t o 173 m a n a s h a r e in t h e g o o d s w h i c h are h e r v e r y o w n , b u t j u d g i n g h i m t o b e t h e c h i e f e s t o f m o r t a l animals b e c a u s e h e has o b t a i n e d a p o r t i o n o f r e a s o n a n d g o o d s e n s e , c h o s e h i m as t h e w o r t h i e s t a n d i n v i t e d h i m t o share w h a t was hers t o g i v e . F o r all this it is m e e t and right that the hospitality o f G o d should b e praised and revered, G o d W h o provides for His guests the w h o l e e a r t h as a t r u l y h o s p i t a b l e h o m e e v e r filled not m e r e l y with necessaries, but with the means o f l u x u r i o u s l i v i n g . F u r t h e r , w e l e a r n n o t t o n e g l e c t 174 b e n e f a c t o r s , f o r h e w h o is g r a t e f u l t o G o d , W h o n e e d s n o t h i n g a n d is H i s o w n f u l l n e s s , will t h u s b e c o m e a c c u s t o m e d t o b e g r a t e f u l t o m e n w h o s e n e e d s are numberless. T h e s h e a f t h u s offered is 175 o f b a r l e y , s h e w i n g t h a t t h e u s e o f t h e inferior grains is n o t o p e n t o c e n s u r e . It would b e irreverent to g i v e first-fruits o f t h e m all, as m o s t o f t h e m are m a d e t o g i v e p l e a s u r e r a t h e r t h a n t o b e u s e d as n e c e s s a r i e s , and equally unlawful t o e n j o y and p a r t a k e o f any
a

Cohn supports his insertion of from Leg. All. i. 4 4 6 , cf. De Mut. 27. W i t h o u t it the t e x t " having no need of H i m s e l f " might not be impossible, but would give a conception for which I k n o w no parallel in Philo.
415

PHILO

, , , () , , ' TeTay/xeVats* . 176 X X X . , , , , * ^ , [' ] , , . 177 . () , , *

1 2

MS. : Nicetas - * is omitted in Nicetas, Cohn substitutes for it . For a discussion of the text as a whole see App. pp. 627-628. MS. .
2

There is no mention of barley in Lev. xxiii. As Josephus, Ant. iii. 250, says the same, the use of barley had probably become a general practice, which Philo by a slip of memory ascribes to the law. Or " privileges.'' If note b on 162 is right, the consist in this, that the Sheaf is the first to exhibit all the virtues which accompany thanksgiving and have been enumerated in the preceding sections. Certainly in no other 416
b

T H E S P E C I A L L A W S , II. 175-177 f o r m o f f o o d f o r w h i c h t h a n k s h a d n o t b e e n offered in t h e p r o p e r a n d r i g h t f u l m a n n e r . A n d therefore t h e l a w o r d a i n e d t h a t t h e first-fruit offerings s h o u l d b e m a d e o f b a r l e y , a s p e c i e s o f g r a i n r e g a r d e d as h o l d i n g t h e s e c o n d p l a c e in v a l u e as f o o d . For wheat h o l d s t h e first p l a c e a n d as t h e first-fruit o f this has g r e a t e r d i s t i n c t i o n , t h e l a w p o s t p o n e d it t o a m o r e s u i t a b l e s e a s o n in t h e f u t u r e . It does not anticipate m a t t e r s , b u t p u t s it in s t o r a g e f o r t h e t i m e b e i n g , s o t h a t t h e various thank-offerings m a y b e adjusted to t h e i r a p p o i n t e d d a t e s as t h e y r e c u r . X X X . T h e festival o f t h e Sheaf, w h i c h has all 176 t h e s e g r o u n d s o f p r e c e d e n c e , i n d i c a t e d in t h e l a w , is also in f a c t a n t i c i p a t o r y o f a n o t h e r g r e a t e r feast. For it is f r o m i t t h a t t h e fiftieth d a y is r e c k o n e d , b y c o u n t i n g s e v e n s e v e n s , w h i c h are t h e n c r o w n e d w i t h t h e s a c r e d n u m b e r b y t h e m o n a d , w h i c h is a n i n c o r p o r e a l i m a g e o f G o d , W h o m it r e s e m b l e s b e c a u s e it also s t a n d s a l o n e . T h i s is t h e p r i m a r y e x c e l l e n c e e x h i b i t e d b y fifty, b u t t h e r e is a n o t h e r w h i c h s h o u l d be mentioned. O n e r e a s o n a m o n g o t h e r s w h i c h 177 m a k e s its n a t u r e s o m a r v e l l o u s a n d a d m i r a b l e is t h a t i t is f o r m e d b y w h a t t h e m a t h e m a t i c i a n s tell us is t h e most elemental and venerable o f existing things, n a m e l y , the right-angled triangle. I n l e n g t h its
a 5 0 d

sense does the law give to a rite which is disposed of in a few verses in Leviticus and not mentioned elsewhere in the Pentateuch. i.e. the addition of 1 turns 4 9 into the sacred number 5 0 . T h e use of in 211 is exactly similar. Lit. " of what is included in existences." The same view of 5 0 as the sum of the squares of the sides of the primary right-angled triangle appears in De Vit. Cont. 6 5 , where it is called the of numbers. See also Mos. ii. 8 0 and note. For other references see Zeller, Presocratic Philosophy ( E n g . Trans.), i. 4 2 9 f.
0 d

VOL. vii

417

PHILO

, , \ , , , ' ' , , , () 178 . , , , ; * . 179 ' , fj , , , , 180 , , , , { )

1 2 3
3

MS. . MS. , .

MS. . MS. .

418

T H E S P E C I A L L A W S , II.

177-180

sides are 5 , 3 , 4 , o f w h i c h t h e s u m is t w e l v e , t h e pattern o f the zodiac cycle, the duplication o f the h i g h l y prolific s i x , w h i c h is t h e s t a r t i n g - p o i n t o f p e r f e c t i o n s i n c e it is t h e s u m o f t h e factors w h i c h p r o d u c e it t h r o u g h m u l t i p l i c a t i o n . B u t w e find t h a t t h e sides w h e n r a i s e d t o t h e s e c o n d p o w e r , i.e. 3 x 3 + 4 x 4 + 5 x 5 , m a k e 5 0 , so t h a t w e m u s t s a y t h a t 5 0 is s u p e r i o r t o 1 2 in t h e s a m e d e g r e e as t h e s e c o n d p o w e r is s u p e r i o r t o t h e first. A n d i f t h e 178 l e s s e r o f t h e s e is r e p r e s e n t e d b y t h e m o s t e x c e l l e n t o f the heavenly spheres, the zodiac, the greater, n a m e l y 5 0 , must b e the pattern o f s o m e quite superior f o r m o f e x i s t e n c e . B u t a d i s c u s s i o n o f this w o u l d b e o u t o f p l a c e at this p o i n t . I t is q u i t e e n o u g h for t h e p r e s e n t t o call a t t e n t i o n t o t h e d i f f e r e n c e , so as t o a v o i d t r e a t i n g a p r o m i n e n t f a c t as o f s e c o n d a r y i m portance. T h e f e a s t w h i c h is h e l d w h e n t h e n u m b e r 5 0 is 179 r e a c h e d has a c q u i r e d t h e t i t l e o f " f i r s t - p r o d u c t s . " O n it it is t h e c u s t o m t o b r i n g t w o l e a v e n e d l o a v e s o f w h e a t e n b r e a d for a s a m p l e offering o f t h a t k i n d o f g r a i n as t h e b e s t f o r m o f f o o d . O n e explanation o f t h e n a m e , " F e a s t o f F i r s t - p r o d u c t s , " is t h a t t h e first p r o d u c e o f t h e y o u n g w h e a t a n d t h e earliest fruit t o a p p e a r is b r o u g h t as a s a m p l e offering b e f o r e t h e y e a r ' s h a r v e s t c o m e s t o b e u s e d b y m e n . I t is 180 no d o u b t j u s t and a religious d u t y that those w h o have received freely a generous supply o f sustenance so n e c e s s a r y a n d w h o l e s o m e a n d also p a l a t a b l e in t h e h i g h e s t d e g r e e s h o u l d n o t e n j o y o r t a s t e it at all u n t i l t h e y h a v e b r o u g h t a s a m p l e offering t o t h e D o n o r , n o t i n d e e d as a g i f t , for all t h i n g s a n d p o s s e s sions a n d gifts a r e H i s , b u t as a t o k e n , h o w e v e r s m a l l ,
a
a

See on i. 183. 419

PHILO

181 * , ^ * () , ' , , , 182 , ' , [295] | , , ' , , , 183 * , , , , ,

1
1

MS.

This is the only sense I can give to (" it had to be " ) . Heinemann " bestimmt," but would not this be ? Lev. ii. 11, cf. above i. 2 9 1 . T h e meaning of what follows seems to be that the prohibition is waived in this case, because the loaves, though given to the Lord ( L e v . xxiii. 20),
b

420

T H E S P E C I A L L A W S , I I . 180-183 b y w h i c h t h e y s h o w a d i s p o s i t i o n o f thankfulness a n d l o y a l t y t o H i m W h o , w h i l e H e n e e d s n o f a v o u r s , sends t h e s h o w e r s o f H i s favours in n e v e r - f a i l i n g c o n s t a n c y . A n o t h e r r e a s o n for t h e n a m e m a y b e t h a t w h e a t e n 181 g r a i n is p r e - e m i n e n t as t h e first a n d b e s t p r o d u c t , all t h e o t h e r s o w n c r o p s r a n k i n g in t h e s e c o n d class i n c o m p a r i s o n ; for as an a r c h o n in a c i t y o r a p i l o t in a s h i p are said t o b e t h e first b e c a u s e t h e y r e g u l a t e t h e c o u r s e o f t h e c i t y o r t h e s h i p , as t h e c a s e m a y b e , s o w h e a t e n g r a i n has r e c e i v e d t h e c o m p o u n d n a m e o f " f i r s t - p r o d u c t " b e c a u s e it is t h e b e s t o f all t h e c e r e a l s , w h i c h it w o u l d n o t b e , unless it w e r e also t h e f o o d used b y the best o f living creatures. T h e 182 l o a v e s are l e a v e n e d in s p i t e o f t h e p r o h i b i t i o n a g a i n s t b r i n g i n g l e a v e n t o the altar, n o t t o p r o d u c e a n y c o n t r a d i c t i o n in t h e o r d i n a n c e s , b u t t o e n s u r e t h a t s o t o s p e a k t h e r e shall b e a s i n g l e k i n d , b o t h for r e c e i v i n g and giving. B y receiving I mean the thanksgiving o f t h e offerers, b y g i v i n g t h e i m m e d i a t e r e t u r n w i t h o u t a n y d e l a y t o t h e offerers o f w h a t t h e y b r i n g , t h o u g h n o t for t h e i r o w n u s e . F o r f o o d t h a t has 183 o n c e b e e n c o n s e c r a t e d will b e u s e d b y t h o s e w h o have the right and authority, and that right belongs t o t h o s e w h o a c t as priests w h o t h r o u g h t h e b e n e f i c e n c e o f the law have the right to partake o f any t h i n g b r o u g h t t o t h e altar w h i c h is n o t c o n s u m e d b y t h e u n d y i n g firea p r i v i l e g e g r a n t e d e i t h e r as a p a y m e n t f o r officiating o r as a p r i z e for t h e c o n t e s t s w h i c h t h e y e n d u r e in t h e c a u s e o f p i e t y , o r a s a c r e d a l l o t m e n t i n l i e u o f l a n d , in t h e a p p o r t i o n m e n t o f
a b

are also received b a c k from H i m (" they shall be holy to the L o r d for the priest that offers them " ) . It seems to be assumed that therefore they must be brought in the most palatable form, cf. 184, presumably because it is a festal occasion, as the unleavened shew-bread was also eaten b y the priests.

421

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184 . ' * , * , 185 . * * * * * , 186 . * ' , , * . 187 ' , , , , 1 2

MS. ,, which Cohn retains, holding that it can bear the sense of acquiring (Hermes, 1 9 0 8 , p. 2 0 0 ) . It m a y be objected to the correction (Tischendorf's) that no example is given of the middle in this sense, but it is a natural extension. Cohn brackets ' . See note b.
2

See A p p . p. 6 2 8 . Cohn's rejection of ' as " a foolish insertion "

422

T H E S P E C I A L L A W S , II.

183-187

which t h e y h a d n o t r e c e i v e d their p r o p e r share like the other tribes. B u t l e a v e n is also a 184 s y m b o l f o r t w o o t h e r t h i n g s : in o n e w a y it s t a n d s f o r f o o d in its m o s t c o m p l e t e a n d p e r f e c t f o r m , s u c h t h a t in o u r d a i l y u s a g e n o n e is f o u n d t o b e s u p e r i o r o r m o r e n o u r i s h i n g , a n d as w h e a t - m e a l is s u p e r i o r t o t h a t o f t h e o t h e r s e e d c r o p s , its e x c e l l e n c e d e m a n d s t h a t t h e offering m a d e in r e c o g n i t i o n o f it should b e o f the same high quality. T h e o t h e r p o i n t 185 is m o r e s y m b o l i c a l . E v e r y t h i n g t h a t is l e a v e n e d rises, a n d j o y is t h e r a t i o n a l e l e v a t i o n o r rising o f t h e soul. A n d t h e r e is n o t h i n g t h a t e x i s t s w h i c h m o r e n a t u r a l l y g i v e s a m a n j o y t h a n t h e p o s s e s s i o n in generous abundance o f necessaries. Such rightly call f o r t h g l a d n e s s a n d t h a n k s g i v i n g in t h o s e w h o b y the leavened loaves give outward expression to t h e i n v i s i b l e s e n s e o f w e l l - b e i n g in t h e i r h e a r t s . T h e offering t a k e s t h e f o r m o f l o a v e s 186 instead o f wheaten meal, because when the wheat has c o m e t h e r e is n o t h i n g still m i s s i n g in t h e w a y of appetizing food. F o r w e are t o l d t h a t o f all t h e s e e d c r o p s , w h e a t is t h e last t o s p r i n g u p a n d b e r e a d y for harvesting. A n d t h e s e thank-offerings o f 187 t h e b e s t k i n d are t w o in n u m b e r f o r t h e t w o k i n d s o f t i m e , t h e p a s t a n d t h e f u t u r e ; for t h e p a s t , b e c a u s e o u r d a y s h a v e b e e n s p e n t in a b u n d a n c e , f r e e f r o m t h e e x p e r i e n c e o f t h e evils o f w a n t a n d f a m i n e ; f o r t h e f u t u r e , b e c a u s e w e h a v e laid b y a n d p r e p a r e d r e s o u r c e s t o m e e t it, a n d are full o f b r i g h t
a &

rests on the ground that the antithesis is between the wheaten loaves and other kinds of grain. I think he misapprehends the point, which is that when the harvest is completed b y the reaping of the wheat, the offering naturally takes the form in which it is actually consumed. I suspect that Philo connects and . 423

PHILO

188

189

190

[296]

* , () . X X X I . * , * * "" , , , , * ' * , , , , , , * ; * | , , , , , ,
1
1

MS. .

424

T H E S P E C I A L L A W S , II. 187-190 h o p e s w h i l e w e d i s p e n s e a n d b r i n g o u t for daily use t h e gifts o f G o d as t h e y are n e e d e d b y t h e rules o f good economy. X X X I . N e x t c o m e s t h e o p e n i n g o f t h e s a c r e d 188 m o n t h , w h e n it is c u s t o m a r y t o s o u n d t h e t r u m p e t in t h e t e m p l e at t h e s a m e t i m e t h a t t h e sacrifices are b r o u g h t t h e r e , a n d its n a m e o f " t r u m p e t feast " is d e r i v e d f r o m this. I t has a t w o f o l d significance, p a r t l y t o t h e n a t i o n in p a r t i c u l a r , p a r t l y t o all m a n k i n d in g e n e r a l . I n t h e f o r m e r s e n s e it is a r e m i n d e r o f a m i g h t y and marvellous event which c a m e to pass w h e n t h e o r a c l e s o f t h e l a w w e r e g i v e n f r o m above. F o r t h e n t h e s o u n d o f t h e t r u m p e t p e a l e d 189 from heaven and reached, w e m a y suppose, the ends o f t h e u n i v e r s e , s o t h a t t h e e v e n t m i g h t strike t e r r o r e v e n i n t o t h o s e w h o w e r e far f r o m t h e s p o t a n d d w e l l i n g w e l l n i g h at t h e e x t r e m i t i e s o f t h e e a r t h , w h o w o u l d c o m e t o the natural conclusion that such m i g h t y signs p o r t e n d e d m i g h t y c o n s e q u e n c e s . A n d indeed what could m e n receive mightier or m o r e p r o f i t a b l e t h a n t h e g e n e r a l laws w h i c h c a m e f r o m t h e m o u t h o f G o d , n o t like t h e p a r t i c u l a r l a w s , t h r o u g h an i n t e r p r e t e r ? T h i s is a signific- 190 ance peculiar t o the nation. W h a t follows is c o m m o n t o all m a n k i n d . T h e t r u m p e t is t h e i n s t r u m e n t u s e d in w a r , b o t h t o s o u n d t h e a d v a n c e against t h e e n e m y w h e n t h e m o m e n t c o m e s for e n g a g i n g b a t t l e a n d also for r e c a l l i n g t h e t r o o p s w h e n t h e y h a v e t o s e p a r a t e a n d r e t u r n t o t h e i r r e s p e c t i v e c a m p s . A n d t h e r e is a n o t h e r w a r n o t o f h u m a n a g e n c y w h e n n a t u r e is at strife in herself, w h e n h e r p a r t s m a k e o n s l a u g h t o n e o n another and her law-abiding sense o f equality
a 6 c

See A p p . p. 6 2 8 . See on De Dec. 159, and cf. i. 186.

See E x . xix. 16.

425

PHILO

191 . * , , , , , , , * , , , ' 192 , * . , * , , .

1

193

XXXII.

, ' , * () * 194 ;
1

Perhaps, as Tischendorf,

<>.

Cf. i. 186.

426

T H E S P E C I A L L A W S , II.

191-194

is v a n q u i s h e d b y t h e g r e e d for i n e q u a l i t y . B o t h 191 t h e s e wars w o r k d e s t r u c t i o n o n t h e f a c e o f t h e e a r t h . T h e e n e m y c u t d o w n t h e fruit-trees, r a v a g e t h e c o u n t r y , s e t fire t o t h e foodstuffs a n d t h e r i p e n i n g ears o f c o r n in t h e o p e n fields, w h i l e t h e f o r c e s o f n a t u r e use d r o u g h t , rainstorms, violent moisture-laden winds, scorching sun-rays, intense cold a c c o m p a n i e d b y s n o w , w i t h t h e r e g u l a r h a r m o n i o u s alternations o f the yearly seasons turned into disharmony, a state o f t h i n g s in m y o p i n i o n d u e t o t h e i m p i e t y w h i c h d o e s n o t gain a gradual hold b u t c o m e s rushing with the force o f a torrent a m o n g those w h o m these things befall. A n d t h e r e f o r e t h e l a w i n s t i t u t e d this feast 192 figured b y that instrument o f war the trumpet, which g i v e s it its n a m e , t o b e as a thank-offering t o G o d t h e peace-maker and peace-keeper, W h o destroys faction b o t h in cities a n d i n t h e various p a r t s o f t h e u n i v e r s e a n d c r e a t e s p l e n t y a n d fertility a n d a b u n d a n c e o f o t h e r g o o d t h i n g s a n d l e a v e s t h e h a v o c o f fruits w i t h out a single spark to b e rekindled. X X X I I . T h e n e x t feast h e l d after t h e " T r u m p e t s " 193 is t h e F a s t . Perhaps some o f the perversely minded w h o are n o t a s h a m e d t o c e n s u r e t h i n g s e x c e l l e n t will s a y , W h a t s o r t o f a feast is this in w h i c h t h e r e are n o gatherings to eat and drink, n o c o m p a n y o f enter tainers or entertained, n o copious supply o f strong d r i n k n o r t a b l e s s u m p t u o u s l y furnished, n o r a g e n e r o u s d i s p l a y o f all t h e a c c o m p a n i m e n t s o f a p u b l i c banquet, nor again the merriment and revelry with frolic a n d d r o l l e r y , n o r d a n c i n g t o t h e s o u n d o f flute and harp and timbrels and cymbals, and the other instruments o f the debilitated and invertebrate kind o f m u s i c w h i c h t h r o u g h t h e c h a n n e l o f t h e ears a w a k e n t h e u n r u l y lusts ? F o r it is in t h e s e a n d 194
a

427

PHILO

, , * " " , ' " , , * 195 ( ' ) , , * , 196 ; , , , * 197 . , * . ,

So L X X , in L e v . xvi. sabbath of solemn rest."

31

and

xxiii. 32.

In

E.V. " a

428

THE SPECIAL LAWS, II.

194-197

through these that men, in their ignorance of what true merriment is, consider that the merriment of a feast is to be found. This the clear-seeing eyes of Moses the ever wise discerned and therefore he called the fast a feast, the greatest of the feasts, in his native tongue a Sabbath of Sabbaths, or as the Greeks would say, a seven of sevens, a holier than the holy. He gave it this name for many reasons. First, because of the self-restraint which it entails ; 195 always and everywhere indeed he exhorted them to shew this in all the affairs of life, in controlling the tongue and the belly and the organs below the belly, but on this occasion especially he bids them do honour to it by dedicating thereto a particular day. To one who has learnt to disregard food and drink which are absolutely necessary, are there any among the superfluities of life which he can fail to despise, things which exist to promote not so much preserva tion and permanence of life as pleasure with all its powers of mischief ? Secondly, because 196 the holy-day is entirely devoted to prayers and sup plications, and men from morn to eve employ their leisure in nothing else but offering petitions of humble entreaty in which they seek earnestly to propitiate God and ask for remission of their sins, voluntary and involuntary, and entertain bright hopes looking not to their own merits but to the gracious nature of Him Who sets pardon before chastisement. Thirdly, because of the time at which the celebration 197 of the fast occurs, namely, that when all the annual fruits of the earth have been gathered in. To eat and drink of these without delay would, he held, shew gluttony, but to fast and refrain from taking them as food shews the perfect piety which teaches
a

429

PHILO

, ' 198 . , , ^ //0, , , 199 . [297] | , , * , , , , 200 . . ; ,

B y is meant, perhaps, that it is in accordance with the law of His being. But the application of the word to

430

T H E S P E C I A L L A W S , I I . 197-200 t h e m i n d n o t t o p u t t r u s t in w h a t s t a n d s r e a d y p r e p a r e d b e f o r e us as t h o u g h it w e r e t h e s o u r c e o f h e a l t h a n d life. F o r o f t e n its p r e s e n c e p r o v e s injurious a n d its a b s e n c e b e n e f i c i a l . T h o s e w h o a b s t a i n f r o m f o o d 198 a n d d r i n k after t h e i n g a t h e r i n g o f t h e fruits c r y a l o u d t o us w i t h t h e i r s o u l s , a n d t h o u g h t h e i r v o i c e s utter n o s o u n d , their l a n g u a g e c o u l d hardly b e plainer. T h e y s a y , " W e h a v e g l a d l y r e c e i v e d a n d are s t o r i n g the b o o n s o f nature, y e t w e d o n o t ascribe our pre servation to any corruptible thing, but to G o d the P a r e n t a n d F a t h e r a n d S a v i o u r o f t h e w o r l d a n d all t h a t is t h e r e i n , W h o has t h e p o w e r a n d t h e r i g h t t o n o u r i s h a n d sustain us b y m e a n s o f t h e s e o r w i t h o u t these. S e e , f o r e x a m p l e , h o w t h e m a n y t h o u s a n d s 199 o f o u r f o r e f a t h e r s as t h e y t r a v e r s e d t h e t r a c k l e s s a n d all-barren d e s e r t , w e r e f o r f o r t y y e a r s , t h e life o f a g e n e r a t i o n , n o u r i s h e d b y H i m as in a l a n d o f r i c h e s t a n d m o s t fertile soil ; h o w H e o p e n e d f o u n t a i n s u n k n o w n before t o give t h e m abundance o f drink for their use ; h o w H e rained f o o d from h e a v e n , n e i t h e r m o r e n o r less t h a n w h a t sufficed f o r e a c h day, that they might consume what they needed w i t h o u t hoarding, nor barter for the p r o s p e c t o f soulless s t o r e s t h e i r h o p e s o f H i s g o o d n e s s , b u t t a k i n g little t h o u g h t o f t h e b o u n t i e s r e c e i v e d r a t h e r reverence and worship the bountiful Giver and honour H i m with the hymns and benedictions that are H i s d u e . " B y o r d e r o f t h e l a w t h e 200
a b

fast is h e l d o n t h e t e n t h d a y . W h y o n t h e t e n t h ? A s has b e e n s h e w n in o u r d e t a i l e d d i s c u s s i o n o f t h a t
G o d is strange, and I do not k n o w of any exact parallel. , as in Plato, A p. 21 - , is not quite the same. Lit. " the lifeless things which they would have stored."
b

431

PHILO

, , * iv , , , , , , ' 201 . , , . 202 [ ] , , ' , 203 . , , , ,

Cf. Be Dec. 2 0 , 21. But the "detailed discussion" probably refers to a lost treatise on numbers. Cf. Mos. ii. 115 , and De Op. 52.

432

T H E S P E C I A L L A W S , II. 200-203 n u m b e r , it is c a l l e d b y t h e l e a r n e d t h e all-perfect, a n d e m b r a c e s all t h e p r o g r e s s i o n s , a r i t h m e t i c a l , har m o n i c a n d g e o m e t r i c a l , a n d further t h e h a r m o n i e s , t h e f o u r t h , t h e fifth, t h e o c t a v e a n d t h e d o u b l e o c t a v e , r e p r e s e n t i n g r e s p e c t i v e l y t h e ratios 4 : 3 , 3 : 2, 2 : 1 a n d 4 : 1 , a n d it also c o n t a i n s t h e ratio o f 9 : 8, s o t h a t it s u m s u p fully a n d p e r f e c t l y t h e l e a d i n g t r u t h s o f m u s i c a l s c i e n c e , a n d for this r e a s o n it has r e c e i v e d its n a m e o f t h e a l l - p e r f e c t . I n o r d a i n i n g 201 t h a t this p r i v a t i o n o f f o o d a n d d r i n k s h o u l d b e b a s e d o n t h e full a n d p e r f e c t n u m b e r 10, h e i n t e n d e d t o p r e s c r i b e t h e b e s t p o s s i b l e f o r m o f n o u r i s h m e n t for t h e b e s t p a r t o f us. H e d i d n o t wish a n y o n e t o s u p p o s e t h a t as t h e i r i n s t r u c t o r in t h e m y s t e r i e s h e w a s a d v o c a t i n g s t a r v a t i o n , t h e m o s t i n t o l e r a b l e o f suffer i n g s , b u t o n l y a b r i e f s t o p p a g e in t h e influx w h i c h passes into the receptacles o f the b o d y . F o r this 202 w o u l d ensure that the stream from the fountain o f r e a s o n s h o u l d flow p u r e a n d c r y s t a l - c l e a r w i t h s m o o t h course into the soul, because the constantly repeated administrations o f food which s u b m e r g e the b o d y s w e e p t h e r e a s o n a w a y as w e l l , w h e r e a s i f t h e y are c h e c k e d , t h a t s a m e r e a s o n s t o u t l y fortified c a n in p u r s u i t o f all t h a t is w o r t h s e e i n g a n d h e a r i n g m a k e its w a y w i t h o u t s t u m b l i n g as u p o n a d r y firm c a u s e way. B e s i d e s , it w a s m e e t a n d r i g h t w h e n e v e r y - 203 t h i n g has s h e w n a b u n d a n c e as t h e y w o u l d h a v e it, a n d t h e y e n j o y a full a n d p e r f e c t m e a s u r e o f g o o d n e s s , t h a t a m i d this p r o s p e r i t y a n d lavish s u p p l y o f b o o n s , t h e y should b y abstaining from food and drink r e m i n d t h e m s e l v e s o f w h a t it is t o w a n t , a n d offer p r a y e r s a n d s u p p l i c a t i o n s , o n t h e o n e h a n d t o ask that t h e y m a y never really e x p e r i e n c e the lack o f n e c e s s i t i e s , o n t h e o t h e r t o e x p r e s s t h e i r thankfulness VOL. VII 433
a

PHILO

204

205

206

207

, , . . ' , - , / , , , . , , , ( ) , . , , , , 1
1

MS.

434

THE

S P E C I A L L A W S , II.

203-207

b e c a u s e in s u c h w e a l t h o f b l e s s i n g s t h e y r e m e m b e r t h e ills t h e y h a v e b e e n s p a r e d . E n o u g h o n this matter. X X X I I I . T h e last o f t h e a n n u a l feasts, c a l l e d 204 T a b e r n a c l e s , r e c u r s at t h e a u t u m n e q u i n o x . From this w e m a y d r a w t w o m o r a l s . T h e first is, t h a t w e s h o u l d h o n o u r e q u a l i t y a n d h a t e i n e q u a l i t y , for t h e f o r m e r is t h e s o u r c e a n d f o u n t a i n o f j u s t i c e , t h e l a t t e r o f injustice. T h e f o r m e r is akin t o o p e n s u n l i g h t , the latter t o darkness. T h e s e c o n d m o r a l is, t h a t after all t h e fruits are m a d e p e r f e c t , it is o u r d u t y t o t h a n k G o d W h o b r o u g h t t h e m t o p e r f e c t i o n a n d is t h e s o u r c e o f all g o o d t h i n g s . F o r a u t u m n , o r after- 205 f r u i t a g e , i s , as also t h e n a m e c l e a r l y i m p l i e s , t h e s e a s o n after t h e r i p e fruit has b e e n g a t h e r e d in, w h e n t h e s o w n c r o p s a n d t h e fruit-trees h a v e p a i d t h e i r a n n u a l t o l l a n d b o u n d e n t r i b u t e , a n d t h e l a n d has r i c h l y p r o v i d e d all t h a t it y i e l d s f o r t h e s u s t e n a n c e o f t h e various k i n d s o f animals w i t h o u t n u m b e r , b o t h tame and wild, sustenance not only to b e enjoyed on t h e s p o t a n d f o r t h e m o m e n t , b u t also in t h e future, t h r o u g h t h e f o r e s i g h t o f n a t u r e , t h e friend o f all t h a t lives. F u r t h e r , t h e p e o p l e are c o m m a n d e d , d u r i n g 206 t h e t i m e o f t h e f e a s t , t o d w e l l in t e n t s . T h e reason o f this m a y b e t h a t t h e l a b o u r o f t h e h u s b a n d m e n n o l o n g e r r e q u i r e s t h a t t h e y s h o u l d live in t h e o p e n air, as n o t h i n g is n o w left u n p r o t e c t e d b u t all t h e fruits are s t o r e d in silos o r similar p l a c e s t o e s c a p e t h e d a m a g e w h i c h o f t e n e n s u e s t h r o u g h t h e b l a z i n g sun s h i n e o r s t o r m s o f rain. F o r w h e n t h e c r o p s w h i c h 207 f e e d us are s t a n d i n g i n t h e o p e n field, y o u c a n o n l y w a t c h a n d g u a r d t h e f o o d so n e c e s s a r y t o y o u , b y
a 6
6

Cf. i. 189. See L e v . xxiii. 4 0 - 4 3 . 435

PHILO

, () , * * , ' * , * 208 * . 209 . ' , 210 . ,

436

THE

S P E C I A L L A W S , II.

207-210

c o m i n g o u t and n o t shutting yourself up like a w o m a n w h o n e v e r stirs o u t s i d e h e r q u a r t e r s . A n d i f w h i l e y o u r e m a i n in t h e o p e n air y o u e n c o u n t e r e x t r e m e cold or heat, y o u have the thick g r o w t h o f the trees waiting to shade y o u , and sheltered under t h e m y o u can easily escape injury from either source. B u t w h e n all t h e fruits are b e i n g g a t h e r e d in, c o m e in y o u r s e l f also t o s e e k a m o r e w e a t h e r p r o o f m o d e o f life a n d h o p e f o r r e s t i n p l a c e o f t h e toils w h i c h y o u e n d u r e d w h e n labouring o n the land. A n o t h e r r e a s o n m a y b e , t h a t it s h o u l d r e m i n d us o f t h e l o n g j o u r n e y i n g s o f o u r forefathers in t h e d e p t h s o f t h e d e s e r t , w h e n at e v e r y h a l t i n g - p l a c e t h e y s p e n t m a n y a y e a r i n t e n t s . A n d i n d e e d it is w e l l in w e a l t h 208 t o r e m e m b e r y o u r p o v e r t y , in d i s t i n c t i o n y o u r in s i g n i f i c a n c e , i n h i g h offices y o u r p o s i t i o n as a c o m m o n e r , in p e a c e y o u r dangers in war, o n land the s t o r m s o n s e a , in cities t h e life o f l o n e l i n e s s . F o r t h e r e is n o p l e a s u r e g r e a t e r t h a n in h i g h p r o s p e r i t y t o call t o m i n d o l d m i s f o r t u n e s . B u t b e s i d e s g i v i n g 209 p l e a s u r e , it is a c o n s i d e r a b l e h e l p in t h e p r a c t i c e o f virtue. F o r p e o p l e w h o h a v i n g h a d b o t h g o o d a n d ill b e f o r e t h e i r e y e s h a v e r e j e c t e d t h e ill a n d are e n j o y i n g t h e g o o d , n e c e s s a r i l y fall i n t o a g r a t e f u l f r a m e o f m i n d a n d are u r g e d t o p i e t y b y t h e fear o f a c h a n g e t o t h e r e v e r s e , a n d also t h e r e f o r e in thankfulness for their present blessings t h e y honour G o d with songs a n d w o r d s o f praise a n d b e s e e c h H i m a n d p r o p i t i a t e H i m with supplications that t h e y m a y never repeat t h e e x p e r i e n c e o f s u c h evils. A g a i n , t h e 210 b e g i n n i n g o f this f e a s t c o m e s o n t h e fifteenth d a y o f t h e m o n t h f o r t h e s a m e r e a s o n as w a s g i v e n w h e n
a
a

This is the reason assigned in Leviticus, I.e. 437

PHILO

, * , * [298] , | 211 . 8 8 " " , , , , , 212 . , , () * , * 213 * * * , , ,

1 2
2

MS. and Nicetas . For the missing verb Cohn suggests or .

a

i.e. 155. O n e would expect or the omission of , in which case would be understood. A n d so Heinemann, " Fruhlingsfest." But m a y be justified perhaps on the ground that 151 f. dealt rather with the spring as a whole than with the equinox in particular. See L e v . xxiii. 3 6 , N u m . xxix. 3 5 . This is " the last d a y , the great day of the feast" in John vii. 3 7 . T h e word is used both in Leviticus and Numbers ; E . V . " solemn assembly," but in R . V . marg. " closing festival." For the general idea cf. De Op. 9 8 , where plane geometry () and solid geometry () are identified respectively with things incorporeal and corporeal, though the equation of to is something of an extension.
6 e d

438

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SPECIAL
a

LAWS,

II.

210-213
6

w e were speaking o f the season o f spring, namely t h a t t h e g l o r i o u s l i g h t w h i c h n a t u r e g i v e s s h o u l d fill t h e u n i v e r s e n o t o n l y b y d a y b u t also b y n i g h t , b e c a u s e o n t h a t d a y t h e s u n a n d m o o n rise in s u c c e s s i o n t o each other with n o interval b e t w e e n their shining, w h i c h is n o t d i v i d e d b y a n y b o r d e r l a n d o f d a r k n e s s . A s a c r o w n t o t h e s e v e n d a y s h e a d d s an e i g h t h , 211 w h i c h h e calls t h e " c l o s i n g , " n o t m e a n i n g a p p a r e n t l y t h a t it is t h e c l o s i n g o f t h a t feast o n l y , b u t also o f all t h e y e a r l y feasts w h i c h I h a v e e n u m e r a t e d a n d described. F o r it is t h e last i n t h e y e a r a n d f o r m s its c o n c l u s i o n . P e r h a p s also t h e n u m b e r 212 e i g h t , t h e first c u b i c n u m b e r , w a s a s s i g n e d t o t h e f e a s t f o r t h e f o l l o w i n g r e a s o n : i t is t h e b e g i n n i n g o f t h e h i g h e r c a t e g o r y o f s o l i d s , m a r k i n g w h e r e w e pass f r o m t h e u n s u b s t a n t i a l a n d b r i n g t o its c o n c l u s i o n t h e c a t e g o r y o f t h e c o n c e p t u a l w h i c h rises t o t h e solid in t h e s c a l e o f a s c e n d i n g powers.** A n d i n d e e d t h e 213 a u t u m n f e s t i v a l , b e i n g as I h a v e said a s o r t o f c o m p l e m e n t a n d c o n c l u s i o n o f all t h e feasts in t h e y e a r ,
0 e

B y , represented in the translation b y "higher," he means, perhaps, that solidity is gained b y raising to a higher power in the mathematical sense = below. But this technical use is generally, if not always, confined to the second power or square (as in 177) and the meaning m a y be less technical = " in nature " or " value." is taken b y Heinemann to mean the increase from 7 to 8. M y preference for the rendering given above rests on the use of the plural (unless this m a y be accounted for b y the plural ). A s I understand it, 1 = the point, 2 = the line, 4 = t h e superficies, and 8 = the solid. S o in De Op. 9 1 , 9 3 and 9 4 and are used of the processes b y which 1 is raised b y multiples of 2 to 6 4 , and 3 to 729. See further A p p . p . 6 2 8 . Here the word , used in 2 0 0 in the sense of sum or fullness, = t h a t which fills up. For examples of both these senses see L . & S. revised.
e

439

PHILO

, , , . 214 70 , * * * , , , . 215 X X X I V . " , , " " , .

1 2 3

W i t h Nicetas's excerpts come to an end, and the rest of the treatise depends solely on and does not appear in M a n g e y at all. For the lacuna Heinemann suggests something like the following: " <but it is prescribed that people should enjoy themselves at the feasts" ( L e v . xxiii. 4 0 and elsewhere) " because> folly and j o y <are irrecon cilable opposites>." It is certainly quite possible that some lost clause or clauses ended up with <> (cf. the same antithesis in 4 9 ) , but the rest of Heinemann's suggestion does not seem to m e suitable. Apart from these three words, which m a y have intruded through some now inexplicable accident, the whole section reads like a continuous apology for the length at which the fourth commandment is treated compared with the third and fifth, the defence being (1) the sanctity of seven ( ); (2) the intrinsic value of the feasts ( . . . ). If something has really been lost I should rather suppose

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213-215

s e e m s t o h a v e m o r e s t a b i l i t y a n d fixity, b e c a u s e t h e p e o p l e have n o w r e c e i v e d their returns from the l a n d a n d are n o l o n g e r p e r p l e x e d a n d terrified b y d o u b t s as t o its fertility o r b a r r e n n e s s . For the a n x i o u s t h o u g h t s o f t h e h u s b a n d m a n are n e v e r s e t t l e d till t h e c r o p s are g a t h e r e d i n , s o n u m b e r l e s s a r e t h e m e n a n d a n i m a l s f r o m w h o m t h e y are l i a b l e t o suffer h a r m . A l l this l o n g e x p o s i t i o n is d u e t o m y r e g a r d f o r t h e 214 s a c r e d s e v e n t h d a y , a n d m y wish t o s h e w t h a t all t h e y e a r l y feasts p r o v e t o b e as it w e r e t h e c h i l d r e n o f t h a t n u m b e r w h i c h stands, as a m o t h e r . . . s c e n e s o f f o l l y a n d j o y . . . a n d b e c a u s e t h e festal a s s e m b l i e s a n d t h e c h e e r f u l life w h i c h t h e y afford b r i n g d e l i g h t s t h a t are f r e e f r o m all a n x i e t y a n d d e j e c t i o n , a n d s p r e a d e x h i l a r a t i o n b o t h in t h e b o d y a n d in t h e s o u l , i n t h e b o d y b y t h e c o m f o r t a b l e w a y o f l i v i n g , in t h e soul b y the study o f philosophy. X X X I V . B u t b e s i d e s t h e s e w e h a v e w h a t is n o t a 215 f e a s t , b u t is a g e n e r a l c e r e m o n y o f a festal c h a r a c t e r called the Basket, a n a m e which describes what takes p l a c e , as w e shall s h o r t l y s h e w . T h a t it has n o t t h e p r e s t i g e a n d s t a n d i n g o f a f e a s t is c l e a r f o r m a n y
a b

Here Cohn begins a fresh numeration of chapters. Gen. Introd. p. xviii. See Deut. xxvi. 1-11. Cf. De Som. ii. 2 7 2 .
b

See

that it continued with " t o those who feast" (or " to feasts conducted " ) " religiously, and not with folly, for folly and j o y are incompatible." This certainly presupposes that Nicetas had the same corruption before him as we have, but I know no reason to the contrary. MS. . MS. , which Cohn prints as <> , 8 <>. T h e text adopted here is that suggested b y Heinemann (partly from Holwerda). For cf. 216.
2 3

441

PHILO

, , , * () 216 . X X X V . ' ^ . * , , ^ , , , , 217 , * " / ^ . , , , 218 . * , ' , ,

2
1

MS. . MS. , which Cohn retains, though suggesting .

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215-218

reasons. F o r i t d o e s n o t affect t h e n a t i o n as a u n i t e d w h o l e l i k e e a c h o f t h e o t h e r s , n o r d o w e find a n y v i c t i m b e i n g b r o u g h t o r l e d t o t h e altar a n d t h e n sacrificed a n d g i v e n o v e r t o b e c o n s u m e d b y t h e s a c r e d a n d u n q u e n c h a b l e fire, n o r is t h e r e a n y s p e c i f i e d n u m b e r o f d a y s d u r i n g w h i c h t h e f e a s t is t o last. X X X V . B u t t h a t it has a festal c h a r a c t e r a n d n e a r l y 216 approaches the form o f a general c e r e m o n y can b e easily seen. F o r e v e r y p e r s o n w h o p o s s e s s e s farms o r l a n d e d e s t a t e s t a k e s s o m e o f e v e r y k i n d o f fruit a n d fills r e c e p t a c l e s w h i c h , as I h a v e said, are c a l l e d b a s k e t s , a n d b r i n g s t h e m w i t h j o y as a s a m p l e offer i n g o f his r i c h f r u i t - h a r v e s t , t o t h e t e m p l e , a n d t h e r e s t a n d i n g o p p o s i t e t h e altar, g i v e s t h e m t o t h e p r i e s t . M e a n w h i l e h e r e c i t e s this b e a u t i f u l a n d a d m i r a b l e c a n t i c l e , o r i f h e d o e s n o t r e m e m b e r it, h e listens w i t h all a t t e n t i o n w h i l e t h e p r i e s t r e p e a t s it. T h e 217 s e n s e o f this c a n t i c l e is as f o l l o w s : " T h e f o u n d e r s o f our race a b a n d o n e d Syria and m i g r a t e d to E g y p t a n d , t h o u g h f e w in n u m b e r , i n c r e a s e d t o a p o p u l o u s nation. T h e i r d e s c e n d a n t s suffered w r o n g s w i t h o u t n u m b e r f r o m t h e i n h a b i t a n t s , a n d w h e n n o further assistance f r o m m e n a p p e a r e d f o r t h c o m i n g , b e c a m e s u p p l i a n t s o f G o d a n d s o u g h t r e f u g e in H i s h e l p . H e 218 W h o is k i n d l y t o all t h e w r o n g e d a c c e p t e d t h e i r s u p p l i c a t i o n a n d c o n f o u n d e d t h e i r assailants w i t h s i g n s a n d w o n d e r s a n d p o r t e n t s a n d all t h e o t h e r marvels that w e r e w r o u g h t at that t i m e , and saved t h e v i c t i m s o f o u t r a g e w h o w e r e suffering all t h a t malice could devise, and not o n l y b r o u g h t t h e m forth
a

Presumably because though there is no general assembly everybody has to do it at some time. It is difficult to see what a8cta can mean in connexion with the ceremony here described. M S . ^.
3

443

PHILO 219 . , , , , , , , 220 ." X X X V I . ^^ ' , , , ' , ' . 221 , \ , 222 . 7677 , , ' , * . 223 X X X V I I . ,
1

Cohn, followed b y Heinemann, proposes either to strike out , or read >. See note . See note 1 . T h e second of these suggestions, which is what Heinemann actually translates, seems to m e quite

444

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2 1 8 - 2 2 3

i n t o f r e e d o m , b u t g a v e t h e m a l a n d fertile in e v e r y way. O f t h e fruits o f this l a n d w e p r e s e n t a s a m p l e 219 offering t o T h e e , o u r B e n e f a c t o r , i f i n d e e d w e m a y s p e a k o f p r e s e n t i n g t h a t w h i c h w e r e c e i v e . F o r all t h e s e t h i n g s , g o o d M a s t e r , are T h y b o o n s a n d g i f t s , a n d as T h o u h a s t j u d g e d us w o r t h y o f t h e m , w e t a k e p r i d e a n d d e l i g h t i n t h e u n e x p e c t e d blessings w h i c h T h o u h a s t g i v e n us b e y o n d all o u r h o p e s . " 2 2 0 X X X V I . T h i s c a n t i c l e is u s e d c o n t i n u a l l y b y a s u c c e s s i o n o f w o r s h i p p e r s f r o m e a r l y s u m m e r t o late a u t u m n , t h r o u g h t h e t w o seasons w h i c h c o n s t i t u t e a complete half o f the year. For the whole population c a n n o t in a b o d y b r i n g t h e fruits o f t h e s e a s o n at a f i x e d t i m e , b u t m u s t d o s o a t different t i m e s , a n d this m a y even b e the case with the same persons c o m i n g from the same places. F o r s i n c e s o m e o f t h e fruits 221 ripen m o r e quickly than others, both because o f the difference o f t h e s i t u a t i o n w h i c h m a y b e w a r m e r o r c o l d e r , a n d f o r a m u l t i t u d e o f o t h e r r e a s o n s , natur ally t h e t i m e w h e n this s a m p l e o f t h e fruits is d u e cannot b e exactly defined or limited, but extends over a very considerable period. T h e s e offerings 2 2 2 are a s s i g n e d for t h e u s e o f t h e priests, b e c a u s e t h e y have n o territory allotted to them, nor property which b r i n g s t h e m i n c o m e , a n d t h e i r h e r i t a g e consists o f t h e offerings o f t h e n a t i o n i n r e t u r n f o r t h e r e l i g i o u s duties i m p o s e d upon t h e m b y night and day. X X X V I I . I h a v e n o w c o m p l e t e d t h e discussion o f 2 2 3 the number seven and o f matters connected with days and months and years that have reference to t h a t n u m b e r , a n d also o f t h e feasts w h i c h are associa

pointless. I understand the text to mean that the same growers m a y find their fruits ripening at different times in different years. This of course in itself would prevent a fixed date for the ceremony.

445

PHILO

224

225

226

227

, . ' , . X X X V I I I . , , , , , , , , , , , , , , ' , , , , , * . X X X I X . ' , * . * , , ,

Here begins the fifth commandment. numeration of chapters in Cohn. i.e. De Dec. 106-120.
b

Again a

fresh

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2 2 3 - 2 2 7

a t e d w i t h it. I n this I h a v e f o l l o w e d t h e o r d e r o f t h e p r i n c i p a l h e a d s s e t b e f o r e us as t h e s e q u e n c e o f the subjects demanded. I now proceed to the next h e a d , in w h i c h w e find r e c o r d e d a s t a t e m e n t o f t h e honour due to parents. X X X V I I I . I n m y p r e v i o u s r e m a r k s I h a v e s k e t c h e d 224 t h e f o u r divisions w h i c h b o t h in o r d e r a n d i m p o r t a n c e s t a n d u n d o u b t e d l y first. T h e y c o m p r i s e t h e asser tion o f the absolute s o v e r e i g n t y b y which the universe is g o v e r n e d , t h e p r o h i b i t i o n a g a i n s t m a k i n g a n y i m a g e o r l i k e n e s s o f G o d a n d a g a i n s t p e r j u r y o r vain s w e a r i n g in g e n e r a l a n d t h e d o c t r i n e o f t h e s a c r e d s e v e n t h d a y , all o f t h e m t e n d i n g t o p r o m o t e p i e t y a n d r e l i g i o n . I n o w p r o c e e d t o t h e fifth, w h i c h states t h e d u t y o f h o n o u r i n g p a r e n t s , a m a t t e r w h i c h , as I h a v e s h e w n in t h e discussion d e v o t e d t o this in p a r ticular, stands o n the border-line b e t w e e n the human a n d t h e d i v i n e . F o r p a r e n t s are m i d w a y b e t w e e n 225 the natures o f G o d and man, and partake o f both ; the human obviously because they have b e e n born a n d will p e r i s h , t h e d i v i n e b e c a u s e t h e y h a v e b r o u g h t o t h e r s t o t h e b i r t h a n d h a v e raised n o t - b e i n g i n t o b e i n g . P a r e n t s , in m y o p i n i o n , are t o t h e i r c h i l d r e n w h a t G o d is t o t h e w o r l d , s i n c e j u s t as H e a c h i e v e d e x i s t e n c e f o r t h e n o n - e x i s t e n t , s o t h e y in i m i t a t i o n o f H i s p o w e r , as far as t h e y are c a p a b l e , i m m o r t a l i z e the race. X X X I X . A n d a f a t h e r a n d m o t h e r d e - 226 s e r v e h o n o u r , n o t o n l y o n this a c c o u n t , b u t for m a n y other reasons. F o r in t h e j u d g e m e n t o f t h o s e w h o t a k e a c c o u n t o f v i r t u e , seniors are p l a c e d a b o v e juniors, teachers a b o v e pupils, benefactors above b e n e f i c i a r i e s , rulers a b o v e s u b j e c t s , a n d m a s t e r s a b o v e servants. N o w p a r e n t s are a s s i g n e d a p l a c e 227 in t h e h i g h e r o f t h e s e t w o o r d e r s , f o r t h e y are seniors
a 5

447

PHILO

, , , ^ ^ . , * 228 . X L . , ' , , , avay/catorara , , 229 * . , , 230 [] , ;

1,

The text here is well-nigh hopeless, and Cohn's treatment of it in Hermes, 1908, p. 202, is unsatisfactory. H e places in brackets (which I have removed) as glosses (surely odd glosses) to , and apparently takes the next words as = " impressing thoughts on those of the children who are in their prime " (so also Heinemann). But this use of for , which he himself says is scarcely correct," seems to m e impossible. For a tentative suggestion see A p p . pp. 6 2 8 - 6 2 9 . I suggest <oVras> . See note b.
4 4 3

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and instructors and benefactors and rulers and masters : sons and daughters are placed in the lower order, for they are juniors and learners and recipients of benefits and subjects and servants. That none of these statements is false is self-evident, but logical proofs will ratify their truth still further. X L . I say, then, that the maker is always senior to the 228 thing made and the cause to its effect, and the be getters are in a sense the causes and the creators of what they beget. They are also in the position of instructors because they impart to their children from their earliest years everything that they them selves may happen to know, and give them instruc tion not only in the various branches of knowledge which they impress upon their young minds , but also on the most essential questions of what to choose and avoid, namely, to choose virtues and avoid vices and the activities to which they lead. Further, who could be more truly called benefactors 229 than parents in relation to their children ? First, they have brought them out of non-existence; then, again, they have held them entitled to nurture and later to education of body and soul, so that they may have not only life, but a good life. They have 2 3 0
a 6

T h e translation does not do more than give the general sense. See note 2 . O r " brought them out of non-existence into existence." See note 3 . A s the words stand in the text they should mean " m a d e them to be non-existent," for does not appear to be used absolutely = " create." O n the other hand, = " to render a person something " (adjective) is a known construction used b y Philo, e.g. De Agr. 5 8 . . . . . . , cf. Quod Deus 4 3 , De Sac. 4 8 . If corrected as suggested, the phrase " m a d e non-existent persons existent" is quite parallel to in 2 2 5 and elsewhere.
6

VOL. VII

2 G

449

PHILO

, , 8 , , , 231 . , , , , , , , , . 232 X L I . [] , ' , . , , '

9 1 2
1

MS.

MS.

Including the lower instruction in reading and writing and the higher in literature, called respectively and , De Cong. 148. i.e. perhaps b y setting them to degrading tasks. Heineb

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THE SPECIAL LAWS, II.

230-232

benefited the body by means of the gymnasium and the training there given, through which it gains muscular vigour and good condition and the power to bear itself and move with an ease marked by gracefulness and elegance. They have done the same for the soul by means of letters and arithmetic and geometry and music and philosophy as a whole which lifts on high the mind lodged within the mortal body and escorts it to the very heaven and shews it the blessed and happy beings that dwell therein, and creates in it an eager longing for the unswerving ever-harmonious order which they never forsake because tliey obey their captain and marshal. But in addition to the benefits they 231 confer, parents have also received authority over their offspring. That authority is not obtained by lot nor voting as it is in the cities, where it may be alleged that the lot is due to a blunder of fortune in which reason has no place, and the voting to the impetuosity of the mob, always so reckless and devoid of circumspection, but is awarded by the most admirable and perfect judgement of nature above us which governs with justice things both human and divine. X L I . And therefore fathers have the 232 right to upbraid their children and admonish them severely and if they do not submit to threats con veyed in words to beat and degrade them and put them in bonds. And further if in the face of this they continue to rebel, and carried away by their incor rigible depravity refuse the yoke, the law permits the parents to extend the punishment to death, though here it requires more than the father alone or
a b

mann aptly quotes Plato, Laws 866 .

451

PHILO , , ' ' * , 233 . ' , * ' , [] . 234 X L I I . () () , , ' ' * * * 235 . , ,
9 1
1

M S . .

See Deut. xxi. 18-21. Philo's language suggests a more independent action on the part of the parents than Deutero nomy. See A p p . p. 6 2 9 .

452

T H E S P E C I A L L A W S , II.
a

232-235

the mother alone. So great a penalty should b e the sentence, not only o f one o f them but o f both. For it is n o t t o b e e x p e c t e d t h a t b o t h t h e p a r e n t s w o u l d a g r e e t o t h e e x e c u t i o n o f t h e i r s o n unless t h e w e i g h t o f his offences d e p r e s s e d t h e s c a l e s t r o n g l y e n o u g h t o o v e r c o m e t h e affection w h i c h n a t u r e has firmly established in t h e m . B u t parents have 233 not only b e e n g i v e n the right o f exercising authority over their children, b u t the p o w e r o f a master corres ponding to the t w o p r i m a r y forms under which servants are o w n e d , o n e w h e n t h e y are h o m e - b r e d , t h e other w h e n t h e y are purchased. For parents p a y o u t a s u m m a n y times the value o f a slave o n their children and for t h e m t o nurses, tutors and teachers, apart from the cost o f their clothes, food a n d s u p e r i n t e n d e n c e in s i c k n e s s a n d h e a l t h f r o m t h e i r earliest y e a r s u n t i l t h e y are full g r o w n . " H o m e b r e d " t o o m u s t t h e y b e w h o are n o t o n l y b o r n in t h e house but through the masters o f the house, w h o have m a d e the contribution enforced b y the statutes o f n a t u r e in g i v i n g t h e m b i r t h . X L I I . W i t h 234 all t h e s e f a c t s b e f o r e t h e m , t h e y d o n o t d o a n y thing deserving o f praise w h o h o n o u r their parents, s i n c e a n y o n e o f t h e c o n s i d e r a t i o n s m e n t i o n e d is in i t s e l f q u i t e a sufficient c a l l t o s h e w r e v e r e n c e . A n d on the contrary, they deserve blame and obloquy and e x t r e m e p u n i s h m e n t w h o d o n o t r e s p e c t t h e m as s e n i o r s n o r l i s t e n t o t h e m as i n s t r u c t o r s n o r f e e l t h e d u t y o f r e q u i t i n g t h e m as b e n e f a c t o r s n o r o b e y t h e m as rulers n o r f e a r t h e m as m a s t e r s . H o n o u r there- 235 fore, h e says, n e x t t o G o d t h y father and t h y m o t h e r ,
6 c

See on 8 2 . Does this imply that the were assessed in determining the , as naturally would be ?
c

453

PHILO

236

237

238

239

, , ' ['] , , . , ' . X L I I I . ' , . , , , . ' " ,"

1 2 3

Cohn suspects the wording and conjectures <>, but the form has already occurred and been accepted in i. 97 and De Ios. 3 8 . MS. . MS. .
2 3

See Lev. xix. 3 2 , " Thou shalt rise up before the hoary head, and honour the face of the old m a n . " T h e L X X has

454

T H E S P E C I A L L A W S , II. 235-239 w h o a r e c r o w n e d w i t h a laurel o f t h e s e c o n d r a n k a s s i g n e d t o t h e m b y n a t u r e , t h e arbitress o f t h e c o n test. A n d in n o w a y w i l t t h o u h o n o u r t h e m as w e l l as b y t r y i n g b o t h t o b e g o o d a n d t o s e e m g o o d , t o b e g o o d b y seeking virtue simple and unfeigned, to s e e m g o o d b y s e e k i n g it a c c o m p a n i e d b y a r e p u t a t i o n for w o r t h and the praise o f those around y o u . F o r 2 3 6 parents h a v e little t h o u g h t for their o w n personal i n t e r e s t s a n d find t h e c o n s u m m a t i o n o f h a p p i n e s s in the high excellence o f their children, and to gain this t h e c h i l d r e n w i l l b e w i l l i n g t o h e a r k e n t o t h e i r c o m m a n d s a n d t o o b e y t h e m in e v e r y t h i n g t h a t is j u s t a n d p r o f i t a b l e ; f o r t h e t r u e f a t h e r will g i v e n o i n s t r u c t i o n t o his s o n t h a t is f o r e i g n t o v i r t u e . X L I I I . B u t t h e p r o o f o f filial p i e t y m a y b e g i v e n 237 n o t o n l y i n t h e w a y s a b o v e m e n t i o n e d , b u t also b y c o u r t e s y shewn t o persons w h o share the seniority o f the parents. O n e w h o p a y s r e s p e c t t o an a g e d m a n o r w o m a n w h o is n o t o f his k i n m a y b e r e g a r d e d as h a v i n g r e m e m b r a n c e o f his f a t h e r a n d m o t h e r . He l o o k s t o t h e m as p r o t o t y p e s a n d s t a n d s in a w e o f t h o s e w h o b e a r t h e i r i m a g e . A n d t h e r e f o r e in t h e 238 H o l y S c r i p t u r e s t h e y o u n g are c o m m a n d e d n o t o n l y t o y i e l d t h e c h i e f s e a t s t o t h e a g e d b u t also t o g i v e p l a c e t o t h e m as t h e y p a s s , in r e v e r e n c e f o r t h e g r e y hairs t h a t m a r k t h e a g e t o w h i c h t h e y m a y h o p e t o a t t a i n w h o j u d g e it w o r t h y o f p r e c e d e n c e . A d m i r a b l e 2 3 9 t o o , as it s e e m s t o m e , is t h a t o t h e r o r d i n a n c e w h e r e h e s a y s , " L e t e a c h fear his f a t h e r a n d m o t h e r . "
a b

), which Philo might easily take to mean " rise up away from," i.e. m a k e room for him. H e need not be supposed to be claiming scriptural authority for yielding the chief seats, but mentions it as the universally accepted m a r k of respect. See L e v . xix. 3 .
6

455

PHILO

, , ' cos . ' * ' , [] 240 . , , , * , , , , , 241 . , , ,

1 2
1

MS. cfatTct 8e.

MS. .

456

T H E S P E C I A L L A W S , II. 239-241 H e r e h e sets fear b e f o r e affection, n o t as b e t t e r in e v e r y w a y , b u t as m o r e s e r v i c e a b l e a n d profitable for t h e o c c a s i o n w h i c h h e has b e f o r e h i m . F o r in t h e first p l a c e , p e r s o n s s u b j e c t t o i n s t r u c t i o n a n d a d m o n i t i o n are in f a c t w a n t i n g in s e n s e , a n d w a n t o f s e n s e is o n l y c u r e d b y fear. S e c o n d l y , it w o u l d n o t b e s u i t a b l e t o i n c l u d e in t h e e n a c t m e n t s o f a l a w g i v e r a n i n s t r u c t i o n o n t h e d u t y o f filial affection, for n a t u r e has i m p l a n t e d this as an i m p e r a t i v e i n s t i n c t f r o m t h e v e r y c r a d l e i n t h e souls o f t h o s e w h o are t h u s u n i t e d b y kinship. A n d t h e r e f o r e h e o m i t t e d a n y m e n t i o n 2 4 0 o f l o v e f o r p a r e n t s b e c a u s e it is l e a r n e d a n d t a u g h t b y instinct and requires n o injunction, b u t did e n j o i n fear f o r t h e s a k e o f t h o s e w h o are in t h e habit o f neglecting their duty. For when parents cherish their children with e x t r e m e tenderness, pro v i d i n g t h e m w i t h g o o d gifts f r o m e v e r y q u a r t e r a n d s h u n n i n g n o t o i l o r d a n g e r b e c a u s e t h e y are fast b o u n d t o t h e m b y t h e m a g n e t i c f o r c e s o f affection, t h e r e are s o m e w h o d o n o t r e c e i v e this e x c e e d i n g t e n d e r h e a r t e d n e s s i n a w a y t h a t profits t h e m . T h e y pursue eagerly luxury and voluptuousness, they applaud the d i s s o l u t e life, t h e y r u n t o w a s t e b o t h i n b o d y a n d s o u l , a n d suffer n o p a r t o f e i t h e r t o b e k e p t e r e c t b y its p r o p e r faculties w h i c h t h e y l a y p r o s t r a t e a n d p a r a l y z e d without a blush because t h e y have never feared t h e c e n s o r s t h e y p o s s e s s in t h e i r fathers a n d m o t h e r s b u t g i v e in t o a n d i n d u l g e t h e i r o w n lusts. B u t t h e s e 241 p a r e n t s also m u s t b e e x h o r t e d t o e m p l o y m o r e a c t i v e and severe admonitions to cure the wastage o f their c h i l d r e n , a n d t h e c h i l d r e n also t h a t t h e y m a y s t a n d
a

See A p p . p. 6 2 9 .

457

PHILO - . 242 XLIV. . 243 . , * . , ' , . , , , - 244 , ' , 245 . ' ,

2 1

S o Holwerda for M S . , for which conjectured < ) . M S . ' .

2

Cohn

See E x . xxi. 15, " Let him be surely put to death " (LXX ). Philo quotes it in De Fuga 8 3 with . A s stoning is the common form of execution in the. Pentateuch and is definitely mentioned as the method to oe used in the case of the disobedient son, the discrepancy is not remarkable.

458

THE

S P E C I A L L A W S , II. 241-245

in a w e o f those w h o b e g o t t h e m , fearing t h e m b o t h as r u l e r s a n d m a s t e r s . For only so, and that hardly, will t h e y s h r i n k f r o m w r o n g d o i n g . X L I V . I h a v e n o w d i s c u s s e d t h e five h e a d s o f t h e 242 l a w s b e l o n g i n g t o t h e first t a b l e , a n d all t h e p a r ticular e n a c t m e n t s w h i c h m a y b e classed under each o f t h e five. B u t I m u s t also s t a t e t h e p e n a l t i e s d e c r e e d for transgression o f t h e m . T h e r e s u l t o f 243 t h e c l o s e affinity w h i c h t h e offences h a v e t o e a c h o t h e r is t h a t t h e y all h a v e a c o m m o n p u n i s h m e n t , ' n a m e l y , d e a t h , b u t t h e r e a r e different r e a s o n s f o r this p u n i s h m e n t . W e s h o u l d b e g i n w i t h t h e last c o m m a n d m e n t , on the behaviour due to parents, s i n c e o u r d i s c u s s i o n o f it is fresh in o u r m i n d s . He s a y s " i f a n y o n e strikes his f a t h e r o r m o t h e r , l e t h i m be stoned." T h i s is q u i t e j u s t , f o r j u s t i c e f o r b i d s t h a t h e s h o u l d l i v e w h o m a l t r e a t s t h e a u t h o r s o f his life. B u t s o m e dignitaries a n d legislators w h o had 244 an e y e t o m e n ' s opinions rather than t o truth, have d e c r e e d that striking a father should b e punished b y c u t t i n g off t h e h a n d s , a s p e c i o u s r e f i n e m e n t d u e t o their wish t o win t h e approval o f t h e m o r e careless or thoughtless, w h o think that the parts with which t h e offenders have struck their parents should b e amputated. B u t it is silly t o visit d i s p l e a s u r e o n t h e 245 s e r v a n t s r a t h e r t h a n o n t h e a c t u a l a u t h o r s , for t h e
a b 6

T h e c o m m o n meaning of as applied to clever or subtle words and actions (Heinemann, " in spitzfindiger W e i s e " ) , cf. De Mig. 7 5 , does not fit in well with the next words, which represent the practice as a concession to the thoughtless. T h e feeling expressed in it m a y be either that the officials disguise their real feelings or that the course adopted is less coarse and drastic than capital punishment, or perhaps a combination of both these. O n the evidence for the existence of this law see A p p . pp. 6 2 9 - 6 3 0 .
c

459

PHILO

, , , 246 , ' ' iv ; , { ) , ' 247 . , , ; ' ; , , . 248 , ' * , *

1
1

MS. .

See E x . xxi. 16 ( 1 7 ) , Lev. xx. 9, E . V . " curseth," but R . V . margin " or revileth." In the latter half of the sentence he perhaps alludes to Deut. xxvii. 16, " Cursed be he that setteth light b y ( L X X ) his father or his mother."

460

T H E S P E C I A L L A W S , II. 2 4 5 - 2 4 8 o u t r a g e is n o t c o m m i t t e d b y t h e h a n d s b u t b y t h e p e r s o n s w h o u s e d t h e i r h a n d s t o c o m m i t it, a n d it is these persons w h o must b e punished. Otherwise, w h e n o n e m a n has k i l l e d a n o t h e r w i t h a s w o r d , w e should cast the sword out o f the land and let the murderer g o free, and conversely, honour should b e given, not t o those w h o have distinguished them s e l v e s in w a r , b u t t o t h e lifeless e q u i p m e n t s a n d w e a p o n s w h i c h w e r e the instruments o f their exploits. I n t h e c a s e o f t h e v i c t o r s in t h e a t h l e t i c c o n t e s t s , 246 w h e t h e r at t h e s i n g l e o r t h e d o u b l e c o u r s e o r t h e l o n g r a c e o r t h e b o x i n g o r t h e g e n e r a l c o n t e s t , will t h e y try t o garland the legs and hands only and disregard t h e b o d i e s o f t h e a t h l e t e s as a w h o l e ? I t w o u l d surely b e ridiculous t o introduce such practices and g i v e t o the indispensable a c c o m p a n i m e n t s the punish ments or honours which should b e given to the r e s p o n s i b l e p e r s o n s . F o r s i m i l a r l y , in m u s i c a l e x h i b i t i o n s , w h e n a n y o n e m a k e s a h i g h l y successful p e r f o r m a n c e o n t h e flute o r l y r e , w e d o n o t pass him b y and adjudge the laudatory announcements and honours t o the instruments. W h y t h e n , y o u 247 g r a n d l e g i s l a t o r s , s h o u l d w e c u t off t h e h a n d s o f t h o s e w h o strike a f a t h e r ? O r is y o u r o b j e c t t h a t t h e o f f e n d e r s , b e s i d e s b e i n g q u i t e useless, m a y l e v y a tribute not annually, b u t daily, on those w h o m they h a v e w r o n g e d , b e c a u s e t h e y are u n a b l e t o p r o v i d e t h e s u s t e n a n c e t h e y n e e d . F o r n o father is so i r o n h e a r t e d as t o a l l o w his s o n t o s t a r v e t o d e a t h , par t i c u l a r l y as his a n g e r g r o w s faint as t i m e g o e s o n . A n d e v e n i f w h i l e m a k i n g n o assault w i t h his h a n d s 248 h e uses a b u s i v e l a n g u a g e t o t h o s e t o w h o m g o o d w o r d s are o w e d as a b o u n d e n d u t y , o r in a n y o t h e r w a y d o e s a n y t h i n g t o d i s h o n o u r his p a r e n t s , l e t h i m d i e . He
a

461

PHILO , , , * , ; 249 X L V . ' Upav * * , , " ," , " ." 250 , / * , , , , ' 251 , ' . ,
1 2
1

MS. em.

MS. .

See E x . xxxi. 14, 15. See note on Quis Rerwm 24>2. Plato, Phaedrus 24>7 A, a quotation again made in Quod Ornnis Probus 13, and with m a n y echoes elsewhere, e.g. i. 3 2 0 . See note on De Fuga 6 2 . See N u m . xv. 3 2 - 3 6 . Cf. Mos. ii. 2 1 3 if. 146. Heinemann, ignoring , translates one of the obscure and little esteemed,'' and adds in a note that Philo has inferred his insignificance either from his collecting firewood, or from the absence of any mention of his name. If this is not mere inadvertence, he must have considered that should be expunged. But his explanations of the man's
b c d e 1 4 4

462

THE

S P E C I A L L A W S , II.

248-251

is t h e c o m m o n a n d i n d e e d t h e n a t i o n a l e n e m y o f all. F o r w h o c o u l d find k i n d n e s s f r o m h i m w h o is n o t k i n d e v e n t o t h e a u t h o r s o f his life, t h r o u g h w h o m h e has c o m e i n t o e x i s t e n c e a n d t o w h o m h e is b u t a s u p p l e ment ? X L V . A g a i n , l e t h i m w h o has t u r n e d t h e s a c r e d 249 s e v e n t h d a y i n t o a p r o f a n e t h i n g , as far as lies in his power, be sentenced to death. For on the contrary w e o u g h t t o b e rich in w a y s o f purifying things p r o fane, b o t h material and immaterial, to change them for t h e b e t t e r , s i n c e , as it has b e e n s a i d , " e n v y has n o p l a c e in t h e d i v i n e c h o i r . " But to dare to debase and deface the stamp o f things consecrated shews t h e u t m o s t h e i g h t o f i m p i e t y . T h e r e is an i n c i d e n t 2 5 0 which occurred during the great migration from E g y p t in ancient days while the w h o l e multitude was j o u r n e y i n g t h r o u g h the pathless wilderness. The s e v e n t h d a y h a d c o m e , a n d all t h o s e m y r i a d s , h o w n u m e r o u s I h a v e s t a t e d in a n earlier p l a c e , w e r e s t a y i n g v e r y q u i e t l y in t h e i r t e n t s , w h e n a s i n g l e person o f a rank b y n o means m e a n or insignificant/ r e g a r d l e s s o f t h e o r d e r s g i v e n a n d m o c k i n g at t h o s e who maintained them, went out to gather firewood, b u t a c t u a l l y s u c c e e d e d in d i s p l a y i n g his d i s o b e d i e n c e t o t h e l a w . H e r e t u r n e d b r i n g i n g a n armful, 251
a 5 c d 6 9

insignificance are very unconvincing, and, as the MSS. of Philo do not shew as m u c h tendency to insert negatives as they do to omit them, the text m a y stand, though I k n o w of no explanation of Philo's statement that the offender was of high rank. O r " with the result that he displayed." This is perhaps an unusual meaning for els. Heinemann gives "with the intention of shewing," but this would need ef^et rather than erjei . H e says that the same motive is suggested in 2 1 3 of the parallel account, but misinterprets, I think, the sense of the phrase used there. See m y note.
g

463

PHILO

, , , 8 ' , , . , , 67 , .
2

252

X L V I . / - , '

253 , 7' ^ , * , ' - , , , ()

1

M S . 4.

M S . iv .

In the parallel account persons who have gone out to pray in the wilderness catch the Sabbath-breaker in the act. A s Heinemann points out, we have in the two accounts two different answers to the question how they discovered the crime when they should have been staying in the tents. In Numbers " all the congregation."
h c

i.e. in 6 5 .

464

THE

SPECIAL LAWS,

II. 2 5 1 - 2 5 3
a

but the others, pouring out from the tents, though greatly enraged if repelled from violence on account o f t h e sanctity o f the d a y , t o o k h i m t o t h e ruler and r e p o r t e d the impious d e e d . T h e ruler p u t h i m in c u s t o d y , b u t w h e n t h e d i v i n e p r o n o u n c e m e n t had b e e n given out that he should b e stoned, he s u r r e n d e r e d h i m t o t h o s e w h o h a d first s e e n h i m to b e done to death. F o r the prohibition against l i g h t i n g a fire o n t h e s e v e n t h d a y , t h e r e a s o n f o r which I have stated earlier, applies equally, I p r e s u m e , t o c o l l e c t i n g t h e m e a n s for k i n d l i n g fire. X L V I . F o r p e r s o n s w h o c a l l G o d t o w i t n e s s t o an 252 u n t r u t h , d e a t h is t h e a p p o i n t e d p u n i s h m e n t , ^ q u i t e rightly. F o r n o t e v e n a m a n , i f h e is o f a d e c e n t s o r t , will t o l e r a t e a n i n v i t a t i o n t o j o i n in s u b s c r i b i n g t o an untruth, b u t w o u l d in m y opinion regard a n y o n e w h o u r g e d h i m t o this c o u r s e as a n e n e m y unfit t o b e trusted. A n d t h e r e f o r e w e m u s t d e c l a r e t h a t G o d , 253 t h o u g h H i s n a t u r e is t o b e m e r c i f u l , will n e v e r f r e e f r o m g u i l t h i m w h o s w e a r s f a l s e l y t o an i n j u s t i c e , a miscreant almost b e y o n d possibility o f purification, even if he evades the chastisements o f men. And t h e s e h e will n e v e r e s c a p e ; f o r t h e r e are t h o u s a n d s w h o h a v e t h e i r e y e s u p o n h i m full o f z e a l f o r t h e l a w s , strictest guardians o f t h e ancestral institutions,
& 6 e

Philo has no scriptural authority for death as a punish ment for breaking the third commandment, which he here confines to perjury, and indeed this was recognized in 2 7 . His argument, as appears in. 2 5 4 , is that the sentence of death for the lighter shews that it must have been intended for the heavier offence. N o t , I think, " l i g h t l y , " "thoughtlessly," as Heinemann (" leichtfertig " ) , T h e sense of " falsely " is not uncommon in classical Greek, Philo uses to bring it into connexion with the em of the commandment, and to suggest that perjury is included in " taking in vain,"
e

VOL. v i i

465

PHILO

* , ' * 254:. ' , * . 255 , , , , , , 256 ; ' / ^ , , *

2 3

MS. . Cohn's emendation of to , sc. , is certain. For the rest he suggested .< T<HS> . The form here adopted (see Gregoire, Hermes, 1909, p. 3 1 3 ) , or possibly , >, seems preferable. MS. . MS.
2 3

Philo seems to take as his authority for the death sentence

466

THE SPECIAL LAWS, II. 2 5 3 - 2 5 6 merciless to those who do anything to subvert them. Otherwise we must suppose that while it is right to seek the death of one who dishonours a father or a mother, more moderation should be shewn when impious men dishonour the name which is more glorious than majesty itself. Yet none is so foolish 254 as to visit the lesser offences with death and spare those who are guilty of the greater; and the sacrilege involved in reviling or outraging parents is not so great as that committed by perjury against the sacred title of God. But if he who swears a wrongful oath is guilty, how 255 great a punishment does he deserve who denies the truly existing God and honours created beings before their Maker, and thinks fit to revere, not only earth or water or air or fire, the elements of the All, or again the sun and moon and planets and fixed stars, or the whole heaven and universe, but also the works of mortal craftsmen, stocks and stones, which they have fashioned into human shape ? And there- 256 fore let him too himself be made like unto these works of men's hands. For it is right that he who honours life less things should have no part in life, especially if he has become a disciple of Moses and has often heard from his prophetic lips those most holy and godly instruca b

on the breach of the first commandment Deut. xvii. 2 - 5 , where the false gods are described in much the same w a y as here, and on breaches of the second Ps. cxv. 8, where instead of the A . V . " t h e y that m a k e them are like unto them " the L X X has , " m a y they become like." L i t . " both speaking and prophesying," meaning perhaps that though it is Moses speaking he is also God's spokesman, or that sometimes he speaks in his own person and sometimes as the spokesman. T h e words that follow, though primarily reproducing E x . xxiii. 13, are, as " often " shews, intended to represent Moses' teaching elsewhere.
b

467

PHILO , ' , , , . X L V I I . At . , , ' , , , * ; , , / , * , ' , . XLVIII.

9 1
1

257

258

259

260

MS.

L X X , E x . xxiii. 13, , E . V . " m a k e no mention," which m a y have been intended b y the Greek translator.

468

T H E S P E C I A L L A W S , II.

256-260

t i o n s , " D o not a d m i t the n a m e o f other g o d s into thy s o u l t o r e m e m b e r i t , n o r g i v e e x p r e s s i o n t o it w i t h thy voice. K e e p b o t h t h y m i n d a n d t h y s p e e c h far apart from these others, and turn to the Father and M a k e r o f all, t h a t t h y c o n c e p t i o n s o f H i s s o l e s o v e r eignty m a y b e the best and the noblest, and thy w o r d s s u c h as are s u i t a b l e a n d m o s t profitable t o t h y s e l f a n d t o t h e m t h a t shall h e a r t h e e . " 257 X L V T I . W e have n o w explained the punishments inflicted o n t h o s e w h o t r a n s g r e s s t h e five o r a c l e s . But the guerdons awaiting those w h o k e e p them, e v e n i f n o t s t a t e d b y t h e l a w i n a c t u a l w o r d s o f t h e 258 injunctions, y e t m a y b e seen t o underlie them. The refusal t o a c k n o w l e d g e o t h e r g o d s , o r t o d e i f y t h e works o f men's hands, or to c o m m i t perjury, needs no other reward. For surely the practice o f such a b s t i n e n c e is i n i t s e l f t h e b e s t a n d m o s t p e r f e c t reward. F o r w h e r e c a n a n y l o v e r o f t r u t h find g r e a t e r pleasure than b y devoting himself to the one G o d a n d e m b r a c i n g his s e r v i c e in guilelessness a n d 259 p u r i t y ? I call t o w i t n e s s n o t s u c h as s e r v e v a n i t y b u t t h o s e w h o are i n s p i r e d w i t h a z e a l w h i c h n e v e r g o e s a s t r a y , t h o s e a m o n g w h o m t r u t h is h o n o u r e d . F o r w i s d o m is i t s e l f t h e g u e r d o n o f w i s d o m , a n d j u s t i c e a n d e a c h o f t h e o t h e r virtues is its o w n r e w a r d . A n d m u c h m o r e is s h e , w h o as in a c h o i r is t h e fairest and the queen o f the dancereligion her own prize and g u e r d o n , providing happiness to those w h o cherish her and t o their children and children's c h i l d r e n b l e s s i n g s o f w e l f a r e w h i c h c a n n e v e r b e 260 taken from them. X L V I I I . Again, the e x p e r i e n c e o f t h o s e w h o k e e p t h e s e v e n t h d a y is t h a t
a 6 c
b c

See A p p . p. 6 3 0 . O r " holiness."

469

PHILO

^ , , ^ , ' ' ( y a p ) . , 261 . . ' , , , " , 262 ," ' , , , , , . , ' .

For the same play on , honour," and , value," cf. QuodDeus 169 f. O r when opportunity offers." See on iii. 6 ( A p p . ) .
b 44 44 44

470

T H E S P E C I A L L A W S , II.

260-262

b o t h b o d y a n d s o u l are b e n e f i t e d in t w o m o s t essential w a y s . T h e b o d y is b e n e f i t e d b y t h e r e c u r r e n c e o f respite from continuous and wearisome toil, the soul b y t h e e x c e l l e n t c o n c e p t i o n s w h i c h it r e c e i v e s o f G o d as t h e w o r l d - m a k e r a n d g u a r d i a n o f w h a t H e has b e gotten. F o r H e b r o u g h t all t h i n g s t o t h e i r c o m p l e tion o n the seventh day. These things shew clearly t h a t h e w h o g i v e s d u e v a l u e t o t h e s e v e n t h d a y gains v a l u e f o r himself. S o t o o i n d e e d h e w h o 261 s h e w s r e s p e c t t o his p a r e n t s s h o u l d n o t s e e k a n y t h i n g f u r t h e r , f o r i f h e l o o k h e will find his g u e r d o n in t h e a c t i o n itself. H o w e v e r , s i n c e this c o m m a n d m e n t , i n a s m u c h as it is c o n c e r n e d w i t h m o r t a l t h i n g s , is inferior t o t h e first f o u r h e a d s w h o s e p r o v i n c e is nearer the divine, H e g a v e encouragement with the w o r d s , " H o n o u r t h y f a t h e r a n d t h y m o t h e r , t h a t it m a y b e well with thee and that thy time m a y b e long." H e r e H e n a m e s t w o r e w a r d s : o n e is t h e p o s - 262 s e s s i o n o f v i r t u e , for " w e l l " is v i r t u e o r c a n n o t e x i s t w i t h o u t v i r t u e , t h e o t h e r in v e r y t r u t h is salvation f r o m d e a t h g i v e n b y p r o l o n g e d vitality a n d a g e l o n g life w h i c h t h o u w i l t k e e p t h r i v i n g e v e n w h i l e in t h e b o d y , i f t h o u l i v e w i t h a s o u l p u r g e d c l e a n o f all i m purity. T h i s p a r t o f t h e s u b j e c t has n o w b e e n sufficiently d i s c u s s e d . W e will p r o c e e d in d u e s e a s o n t o e x amine the contents o f the seeond table.
a a 5

471

I N T R O D U C T I O N T O DE LEG IB US, I I I

SPECIALIBU8

This treatise opens with an impassioned lamentation over the public business and troubles, which have debarred Philo in the past from his beloved studies, and an expression of his thankfulness that he now has some respite (1-5). T h e Sixth ( L X X ) Commandment. W e begin with some general thoughts on the need of continence even in marriage, and the gravity of the crime of adultery (7-11). Intercourse with a mother is mentioned with horror, and Philo traces to this practice the troubles rife a m o n g the Persians (12-19). But the law condemns no less marriage with a step-mother (20-21), with a sister (22-25), and forbids it with others less closely related, such as a wife's sister ( 2 6 - 2 8 ) , and with an alien ( 2 9 ) . It also strictly refuses to allow a w o m a n who has been divorced and then married another to return to her first husband (31-31). There must be no intercourse during menstruation (32-33), and Philo himself disapproves of marriage with a woman known to be barren (34-36). Graver matters are pederasty, popularly treated with a favour which Philo deplores (37-42), and bestiality which he illustrates with the story of Pasiphae ( 4 8 - 5 0 ) . A harlot, too, is worthy of death ( 5 1 ) . Speaking of adultery itself, he gives a full account of the test laid down in Numbers for the suspected wife ( 5 2 - 6 3 ) . The penalties for rape or seduction of a widow or maiden are stated (64-71), and also for intercourse with a maiden betrothed to another ( 7 2 - 7 8 ) , and for slander b y a husband impugning the virginity of his bride ( 7 9 - 8 2 ) . The Seventh ( L X X ) C o m m a n d m e n t . Murder is sacrilege and deserves the utmost penalty ( 8 3 - 8 5 ) , a n d attempted murder is as bad (86-87). Murderers must not be allowed sanctuary in the temple (88-91). W h i l e unpremeditated homicide m a y be less heinous ( 9 2 ) , no mercy must be shewn to poisoners ( 9 3 - 9 9 ) , and with them m a y be classed magicians, though there is a higher magic ( 1 0 0 - 1 0 3 ) . Returning to the subject of unpremeditated homicide, as in a sudden quarrel, he notes the law which enacted that if the sufferer did not

472

THE

SPECIAL LAWS,

III

die at once, his opponent would not suffer the extreme penalty ( 1 0 4 - 1 0 7 ) . F r o m the law as stated in the L X X , that a miscarriage caused b y a blow was a capital crime if the child was fully formed ( 1 0 8 - 1 0 9 ) , he draws the inference that the exposure of infants is murder, and inveighs very feelingly against the cruelty of the practice (110-119). H e then turns to the law which enables the involuntary homicide to fly to the "Cities of Refuge." H e dwells on the hint given in Exodus, that the death of the man thus killed was divinely ordained, and suggests that these Levitical Cities were privileged because of the conduct of the Levites in slaughtering the calf-worshippers, which story he repeats at length ( 1 2 0 - 1 2 9 ) . I n connexion with this he discusses the meaning of the provision that the homicide must remain there till the death of the high priest ( 1 3 0 - 1 3 6 ) . N e x t we have laws dealing with cases where death is caused b y a master beating a slave ( 1 3 7 - 1 4 3 ) , or b y a vicious bull left unguarded ( 1 4 4 - 1 4 6 ) , or a pit left uncovered ( 1 4 7 148), or a roof left without a parapet ( 1 4 9 ) . T h e insistence of the law that murder must be punished with death is emphasized b y the order that the b o d y is to be prominently exhibited for a time ( 1 5 0 - 1 5 2 ) . N o one is to suffer death as a substitute for the criminal, and here he enlarges on the cruelty shewn in attempts to extort taxes from the relatives of the debtors, and in laws which inflict death on the families of political offenders (153-168). W e now come to assaults not actually causing death. T h e decree in Deuteronomy that the woman who makes an in decent assault is to lose her hand gives rise to reflections on the modesty demanded of women ( 1 6 9 - 1 7 7 ) , followed b y an allegorical interpretation of the law ( 1 7 8 - 1 8 0 ) . Punishment for violence must correspond with the crime (181-183). T h e law of " an eye for an eye " leads to a disquisition on sight as the channel of wisdom ( 1 8 4 - 1 9 1 ) , and the eye as expressing the phases of the mind ( 1 9 2 - 1 9 4 ) , though the law is modified in the case of a slave. Similarly " a tooth for a tooth " is justified b y the indispensability of the teeth for maintaining life ( 1 9 5 - 2 0 4 ) . In conclusion he recurs to murder itself and argues that b y holding contact with a corpse to cause uncleanness, the law shews its horror of the crime of taking life.

473

 , , [299] , ore , , , , ' 2 .

1 9
1

7 0

M a n g e y .

See note .

I hardly think that can be right. It is true that Philo often uses or as an

474

BOOK

III

ON THE PARTICULAR LAWS WHICH COME UNDER TWO OF THE TEN GENERAL COMMANDMENTS, NAMELY THE SIXTH AGAINST ADULTERERS AND ALL LICENTIOUS NESS AND THE SEVENTH AGAINST MURDERERS AND ALL VIOLENCE I . T h e r e w a s a t i m e w h e n I h a d leisure for p h i l o - 1 s o p h y a n d for t h e c o n t e m p l a t i o n o f t h e u n i v e r s e a n d its c o n t e n t s , w h e n I m a d e its s p i r i t m y o w n in all its b e a u t y and loveliness and true blessedness, w h e n m y constant c o m p a n i o n s w e r e divine t h e m e s and verities, wherein I rejoiced with a j o y that never cloyed or sated. I had n o base or abj ect thoughts nor grovelled in search o f reputation or o f wealth or bodily comforts, b u t s e e m e d a l w a y s t o b e b o r n e aloft i n t o t h e h e i g h t s with a soul possessed b y s o m e G o d - s e n t inspiration, a fellow-traveller with the sun and m o o n and the whole heaven and universe. A h then I gazed down 2 from t h e u p p e r air, a n d s t r a i n i n g t h e m i n d ' s e y e b e h e l d , as f r o m s o m e c o m m a n d i n g p e a k , t h e m u l t i tudinous world-wide spectacles o f earthly things, and b l e s s e d m y l o t in t h a t I h a d e s c a p e d b y m a i n f o r c e
a b

equivalent for G o d , e.g. i. 18 above. But could he say 0coi>? For Mangey's suggestion of cf. ihvvavro , De Op. 156 and De Som. ii. 7 4 . O r " wallowed." M o r e exactly " wriggled " ; cf. De Dec. 149.
b

475

PHILO

. \ ' , , , ' ^ 4 . ' , , ' 5 . , , , , 6 . , , , , ,

1
1

MSS. . . . ( M a n g e y ). See A p p . p. 6 3 1 .

476

T H E S P E C I A L L A W S , III.

3-6 3

f r o m t h e p l a g u e s o f m o r t a l life. B u t , as it p r o v e d , m y steps w e r e d o g g e d b y the deadliest o f mischiefs, the hater o f the g o o d , envy, which suddenly set upon m e a n d c e a s e d n o t t o p u l l m e d o w n w i t h v i o l e n c e till it h a d p l u n g e d m e in t h e o c e a n o f civil c a r e s , in w h i c h I a m s w e p t a w a y , u n a b l e e v e n t o raise m y h e a d a b o v e the water. Y e t amid m y groans I hold m y o w n , for, p l a n t e d in m y s o u l f r o m m y earliest d a y s I k e e p t h e y e a r n i n g f o r c u l t u r e w h i c h e v e r has p i t y a n d c o m p a s s i o n f o r m e , lifts m e u p a n d r e l i e v e s m y p a i n . To this I o w e it t h a t s o m e t i m e s I raise m y h e a d a n d w i t h t h e soul's e y e s d i m l y i n d e e d because the mist o f e x t r a n e o u s affairs has c l o u d e d t h e i r c l e a r v i s i o n I y e t m a k e s h i f t t o l o o k a r o u n d m e in m y desire t o i n h a l e a b r e a t h o f life p u r e a n d u n m i x e d w i t h evil. A n d i f u n e x p e c t e d l y I o b t a i n a s p e l l o f fine w e a t h e r a n d a c a l m f r o m civil t u r m o i l s , I g e t m e w i n g s a n d r i d e t h e w a v e s a n d a l m o s t t r e a d t h e l o w e r air, w a f t e d b y the breezes o f k n o w l e d g e which often urges m e to c o m e t o s p e n d m y d a y s w i t h h e r , a t r u a n t as it w e r e f r o m m e r c i l e s s m a s t e r s in t h e s h a p e n o t o n l y o f m e n b u t o f affairs, w h i c h p o u r in u p o n m e like a t o r r e n t f r o m different s i d e s . Y e t it is w e l l f o r m e t o g i v e thanks t o G o d even for this, that t h o u g h s u b m e r g e d I a m n o t s u c k e d d o w n i n t o t h e d e p t h s , b u t c a n also o p e n t h e s o u l ' s e y e s , w h i c h in m y d e s p a i r o f c o m forting h o p e I t h o u g h t had n o w lost their sight, and a m irradiated b y the light o f wisdom, and am not g i v e n o v e r t o lifelong darkness. So behold m e
a b 0

For this idiomatic use of = " as best I can " see note on Quod Bet. 160. em is better taken as explained b y . than as referring to the last sentence. T h e metaphor of the open eye goes b a c k to 4 . For this and for the general sense of these sections see A p p . p p . 6 3 1 - 6 3 2 .
e

477

PHILO

, . 7 I I . , 6 , , ' , 8 , " ," , , , , , * [301] | 7)//./ * 9 , , , , , 10 , ,

9 1
1

is omitted b y several MSS.

478

T H E S P E C I A L L A W S , III. 6 - 1 0

daring, not only to read the sacred messages of Moses, but also in my love of knowledge to peer into each of them and unfold and reveal what is not known to the multitude. II. Since out of the ten oracles which God gave 7 forth Himself without a spokesman or interpreter, we have spoken of five, namely those graven on the first table, and also of all the particular laws which had reference to these, and our present duty is to couple with them those of the second table as well as we can, I will again endeavour to fit the special laws into each of the heads. The first commandment in 8 the second table is " Thou shalt not commit adultery." It comes first, I think, because pleasure is a mighty force felt throughout the whole inhabited world, no part of which has escaped its domination, neither the denizens of land nor of sea nor of the air, for in all three elements beasts, fowls and fishes all alike treat her with profound respect and deference and submit to her orders, look to her every glance or nod, accept contentedly even the caprices of her arrogance and almost anticipate her commands, so promptly and instantaneously do they hasten to render their ser vices. Now even natural pleasure is often greatly 9 to blame when the craving for it is immoderate and insatiable, as for instance when it takes the form of voracious gluttony, even though none of the food taken is of the forbidden kind, or again the passionate desire for women shewn by those who in their craze for sexual intercourse behave unchastely, not with the wives of others, but with their own. But the 10 blame in most of these cases rests less with the soul
a
a

So LXX in Ex. xx., though not in Deut. v.

121.

Cf. De 479

Dec.

PHILO

, , , . 11 [] , , , , , . 12 I I I . . , 13 . '
1 2

I have followed Heinemann against Cohn in expunging It is inserted b y only one MS. Cohn <>, after which he places a comma which is here expunged. See note c. .
2

For the death penalty for adultery see Lev. xx. 10, Deut. xxii. 2 2 . This list of prohibited unions follows, as Heinemann notes, the order of Lev. xviii. S o m e of them appear also in Lev. xx. and Deut. xxii. O r perhaps women who have not a husband," femmes seules, thus including not merely mothers and stepmothers,
b c 4 4

480

THE

S P E C I A L L A W S , III. 1 0 - 1 3

than with the b o d y , which contains a great amount b o t h o f fire a n d o f m o i s t u r e ; t h e fire as it c o n s u m e s t h e m a t e r i a l s e t b e f o r e it q u i c k l y d e m a n d s a s e c o n d s u p p l y ; t h e m o i s t u r e is s l u i c e d in a s t r e a m t h r o u g h t h e g e n i t a l o r g a n s , a n d c r e a t e s in t h e m i r r i t a t i o n s , i t c h i n g s a n d titillations w i t h o u t c e a s i n g . I t is n o t sb w i t h m e n w h o are m a d t o possess t h e 11 w i v e s o f o t h e r s , s o m e t i m e s t h o s e o f t h e i r relations and friends, w h o live t o w o r k h a v o c a m o n g their neighbours, w h o g o a b o u t t o bastardize wholesale widespread family connexions, to turn their prayers for married happiness into a curse and render their h o p e s o f offspring fruitless. H e r e it is t h e s o u l w h i c h is i n c u r a b l y d i s e a s e d . S u c h p e r s o n s m u s t b e p u n i s h e d with d e a t h as t h e c o m m o n e n e m i e s o f t h e w h o l e h u m a n r a c e , t h a t t h e y m a y n o t l i v e t o ruin m o r e houses with immunity and b e the tutors o f others w h o m a k e it t h e i r b u s i n e s s t o e m u l a t e t h e w i c k e d n e s s o f their ways. I I I . E x c e l l e n t also are t h e o t h e r i n j u n c t i o n s laid 12 d o w n b y the law o n the relation o f the sexes. It c o m m a n d s abstinence not only from the wives o f o t h e r s b u t also f r o m w i d o w s in c a s e s w h e r e t h e u n i o n is f o r b i d d e n b y t h e m o r a l l a w . T o t h e P e r s i a n 13 c u s t o m i t at o n c e s h o w s its a v e r s i o n a n d a b h o r r e n c e a n d f o r b i d s it as a v e r y g r a v e offence a g a i n s t h o l y living.* F o r the Persian magnates marry their
a b c 2

but all the prohibited relations which follow. Cohn's insertion of is indefensible, as clearly it is mothers rather than stepmothers who are primarily under consideration. But no insertion is required, als . . . is a natural w a y of describing unions which, though not adulterous, are incestuous. L e v . xviii. 7 ff. For the Persians' practice see A p p . p. 6 3 2 .
d

VOL. VII

21

481

PHILO

, , 14 ; , , , , , , , , 15 ^. ' ' [302] * , | , , 16 . * []

1 9 2 2 3

Cohn prints ', regarding what follows as a continuance of the sentence which begins with evvrjv. The duplication of has been justly suspected. M a n g e y proposed to substitute for the first , Heinemann thought it better to omit it. should be omitted, is a common ex pression in Philo, e.g. Mos. i. 9 6 , 3 0 7 .
2 8

482

THE SPECIAL LAWS, III. 13-16 mothers and regard the children of the marriage as nobles of the highest birth, worthy, so it is said, to hold the supreme sovereignty. What form of un- 14 holiness could be more impious than this : that a father's bed, which should be kept untouched as something sacred, should be brought to shame : that no respect should be shown for a mother's ageing years : that the same man should be son and husband to the same woman, and again the same woman wife and mother to the same man : that the children of both should be brothers to their father and grandsons to their mother : that she should be both mother and grandmother of those whom she bore and he both father and half-brother of those whom he begot ? Even, among the Greeks these things 15 were done in old days in Thebes in the case of Oedipus the son of Lai'us. They were done in ignorance, not by deliberate intention, and yet the marriage pro duced such a harvest of ills that nothing was wanting that could lead to the utmost misery. For a succes- 16 sion of wars civil and foreign was left to be passed on as a heritage to children and descendants from their fathers and ancestors. The greatest cities in Greece were sacked, and armed forces both of natives and allied contingents were destroyed: the bravest leaders on both sides fell one after the other ; brothers slew brothers in the deadly feud engendered by
T h e reference is not only to the war of the Seven against Thebes, caused b y the rivalry of the two sons of Oedipus, but also to the later war of the Epigoni (the sons of the first set of chieftains), which might be regarded as in directly caused b y the curse of Oedipus, and in which Thebes according to the legend was sacked. Cf Diodorus, iv. 66. T h e whole section, however, is a great exaggeration of the ordinary tradition.
a

483

PHILO

, * * , , 17 , * , * , * /} , , , ' , . 18 , , , 19 . , * ' , .
484

T H E S P E C I A L L A W S , III. 1 6 - 2 0 a m b i t i o n for s o v e r e i g n p o w e r . I n c o n s e q u e n c e n o t o n l y families a n d i n d e p e n d e n t t e r r i t o r i e s , b u t also the largest part o f the G r e e k world perished involved in t h e g e n e r a l d e s t r u c t i o n . F o r cities f o r m e r l y w e l l p o p u l a t e d w e r e left s t r i p p e d o f t h e i r i n h a b i t a n t s as m o n u m e n t s o f t h e disasters o f G r e e c e , a sinister s i g h t to contemplate. N o r are t h e Persians 17 e i t h e r w h o f o l l o w t h e s e p r a c t i c e s e x e m p t f r o m similar t r o u b l e s , for t h e y are a l w a y s e n g a g i n g in c a m p a i g n s and battles, slaying and b e i n g slain. Sometimes t h e y are a t t a c k i n g t h e n e i g h b o u r i n g p o p u l a t i o n s , s o m e t i m e s defending themselves against insurrection. F o r o f insurgents m a n y appear from m a n y quarters, as t h e b a r b a r i a n n a t u r e c a n n e v e r r e m a i n in q u i e t u d e . T h u s b e f o r e t h e s e d i t i o n o f t h e h o u r is p u t d o w n a n o t h e r s p r i n g s u p , s o t h a t n o s e a s o n o f t h e y e a r is r e s e r v e d for a t r a n q u i l life, b u t s u m m e r a n d w i n t e r , d a y a n d n i g h t t h e y are b e a r i n g a r m s , a n d so r a r e l y does peace reign that they spend m o r e time enduring t h e hardships o f e n c a m p m e n t in t h e o p e n air t h a n d w e l l i n g in t h e i r c i t i e s . I p u t o n o n e side t h e g r e a t 18 a n d m a g n i f i c e n t t r i u m p h s o f k i n g s w h o s e first e x p l o i t w h e n t h e y s u c c e e d t o t h e t h r o n e is t h a t w o r s t o f sacrileges fratricidemurders which t h e y try to v i n d i c a t e as r e a s o n a b l e b y p r e d i c t i n g t h a t t h e i r b r o t h e r s will p r o b a b l y a t t a c k t h e m . A l l t h e s e t h i n g s 19 a p p e a r t o m e t o b e t h e result o f t h e i l l - m a t c h e d m a t i n g s o f sons w i t h m o t h e r s . F o r j u s t i c e w h o w a t c h e s o v e r h u m a n affairs a v e n g e s t h e u n h o l y d e e d s on the impious, and the impiety extends b e y o n d the perpetrators o f the d e e d t o those w h o voluntarily range themselves with the perpetrators. B u t s u c h careful p r e c a u t i o n s has o u r l a w t a k e n in 20
a
a

See A p p . pp. 6 3 2 - 6 3 3 .

485

PHILO

21

[303]

22

23

, , , , , 7 \ , , . I V . ' , . , () , ,
9 5 1 2

A verb has evidently been lost. Cohn's insertion of 4 is justified b y , in several places, e.g. Mos. \. 190. Cohn suspects this word, for which impossible variants are given in some MSS., and suggests . I think the word as given in the translation (or possibly "blossomed into ") is natural and appropriate.
2 a

Lev. xviii. 8.

486

T H E S P E C I A L L A W S , III.

20-23

t h e s e m a t t e r s t h a t i t has n o t e v e n p e r m i t t e d t h e s o n o f a first m a r r i a g e t o m a r r y his s t e p m o t h e r after t h e d e a t h o f his f a t h e r , b o t h o n a c c o u n t o f t h e h o n o u r d u e t o his f a t h e r a n d b e c a u s e t h e n a m e s o f m o t h e r a n d s t e p m o t h e r are c l o s e l y a k i n , h o w e v e r different are the feelings called u p b y the t w o w o r d s . F o r h e 21 w h o has b e e n t a u g h t t o a b s t a i n f r o m a n o t h e r ' s w i f e b e c a u s e s h e is c a l l e d his s t e p m o t h e r , will a fortiori a b s t a i n f r o m t a k i n g his n a t u r a l m o t h e r ; a n d i f t h e m e m o r y o f his f a t h e r m a k e s h i m r e s p e c t h e r w h o w a s o n c e his f a t h e r ' s w i f e , t h e h o n o u r w h i c h h e p a y s t o b o t h his p a r e n t s will c e r t a i n l y k e e p h i m f r o m e n t e r t a i n i n g t h e i d e a o f v i o l a t i n g his m o t h e r in a n y w a y . F o r it w o u l d b e t h e h e i g h t o f folly while a c k n o w l e d g ing t h e claims o f a half p a r e n t a g e t o appear t o treat w i t h c o n t e m p t t h e full a n d c o m p l e t e w h o l e . I V . N e x t c o m e s a prohibition against espousing 22 a sister, a v e r y e x c e l l e n t r u l e t e n d i n g t o p r o m o t e both continence and outward d e c e n c y . N o w Solon the lawgiver o f the Athenians permitted marriage w i t h half-sisters o n t h e f a t h e r ' s s i d e b u t p r o h i b i t e d it w h e n t h e m o t h e r w a s t h e s a m e . T h e lawgiver o f the Lacedaemonians, on the other hand, allowed t h e s e c o n d b u t f o r b a d e t h e first. B u t t h e l a w g i v e r 2 3 o f the E g y p t i a n s p o u r e d scorn u p o n the cautiousness o f both, and, holding that the course which they e n j o i n e d s t o p p e d h a l f - w a y , p r o d u c e d a fine c r o p o f lewdness. W i t h a lavish h a n d h e b e s t o w e d o n b o d i e s a n d souls t h e p o i s o n o u s b a n e o f i n c o n t i n e n c e a n d g a v e full l i b e r t y t o m a r r y sisters o f e v e r y d e g r e e w h e t h e r t h e y b e l o n g e d to o n e o f their brother's parents or
a 6 0 d

T h e allusion is to the hostility constantly connected with the name . See examples in L . & S. L e v . xviii. 9 , xx. 17. See A p p . p. 6 3 3 .
0 d

487

PHILO

, , - , , ' . 24 , 25 , ; ' , ; ; e77iya/xtat ' 26 . V . , , , , '

1

MSS. , for which M a n g e y and Cohn substitute . I have adopted ( m y own correction), as favoured both b y the sense and the ductus literarum. See A p p . p. 6 3 3 . Philo prohibits the marriage of brother and sister (a practice which, it must be remembered, was adopted b y the dynasty of the Ptolemies, which he did not regard with disfavour, cf. Mos. ii. 30) on the grounds (1) that it outrages
b a

488

T H E S P E C I A L L A W S , I I I . 23-26 t o b o t h , and n o t only if t h e y were y o u n g e r than their b r o t h e r s b u t also i f t h e y w e r e o l d e r o r o f t h e s a m e age. F o r t w i n s are o f t e n b o r n w h o , a l t h o u g h separated and disunited b y nature at birth, enter at t h e call o f c o n c u p i s c e n c e a n d v o l u p t u o u s n e s s i n t o a p a r t n e r s h i p a n d w e d l o c k w h i c h are n e i t h e r in t h e true sense o f the words. T h e s e practices our m o s t 24 h o l y M o s e s r e j e c t e d w i t h a b h o r r e n c e as alien a n d hostile t o a c o m m o n w e a l t h free from reproach and as e n c o u r a g e m e n t s a n d i n c i t e m e n t s t o t h e vilest o f customs. H e stoutly forbade the union o f a brother w i t h a sister w h e t h e r b o t h h e r p a r e n t s w e r e t h e s a m e as his o r o n l y o n e . F o r m o d e s t y is l o v e l y , w h y p u t it 2 5 t o shame ? Maidens must blush, w h y drive the hue from their cheeks ? W h y h a m p e r the fellow-feeling and inter-communion o f m e n with m e n b y compress ing within the narrow space o f each separate house the great and g o o d l y plant which m i g h t e x t e n d and s p r e a d i t s e l f o v e r c o n t i n e n t s a n d islands a n d t h e whole inhabited world ? F o r intermarriages with o u t s i d e r s c r e a t e n e w kinships n o t a w i t inferior t o blood-relationships. V . O n this p r i n c i p l e 2 6
a &

he prohibits m a n y other unions, not allowing mar riage with a son's daughter or a daughter's daughter, nor with an aunt whether paternal or maternal, nor w i t h o n e w h o has b e e n w i f e t o a n u n c l e o r s o n o r brother, nor again with a stepdaughter whether
family decency; ( 2 ) tends to prevent intermarriage with less closely related families. A l l these degrees of relationship are mentioned in L e v . xviii 10-16, except that there the prohibition against marriage with the paternal uncle's wife does not seem to be extended, as here implied, to the maternal uncle's wife. In the parallel passage, xx. 2 0 , the R . V . has uncle's wife " simply, but Philo would read in the L X X .
c 4 4

489

PHILO

' * 6 27 . [304] , \ , , , , , * * . 28 , * , , ' *

1
1

Perhaps read el.

See note b.

In these two sections Philo follows closely L e v . xviii. 18, "thou shalt not take a woman to her sister to be a rival to her, to uncover her nakedness beside the other in her life time." T h e L X X for " rival," , suggests even better than the R . V . the idea of jealousy which Philo stresses. Nothing is said in Leviticus of the deceased wife's sister, nor b y Philo, though his argument suggests that he would not object to it. H e also says nothing about marriage with a brother's wife, though that is forbidden in v. 16. Possibly he did not see how to reconcile it with the express injunction

490

T H E S P E C I A L L A W S , III.

26-28

w i d o w o r u n m a r r i e d , I n e e d n o t s a y w h i l e t h e wife is a l i v e , h e a v e n f o r b i d , b u t e v e n after h e r d e a t h . For t h e s t e p f a t h e r is v i r t u a l l y a f a t h e r w h o s e d u t y is t o s e t his w i f e ' s d a u g h t e r in t h e s a m e p o s i t i o n as his own. A g a i n , h e d o e s n o t a l l o w t h e s a m e m a n t o 27 m a r r y t w o sisters e i t h e r at t h e s a m e o r at different t i m e s , e v e n i f t h e p e r s o n in q u e s t i o n has r e p u d i a t e d t h e o n e h e m a r r i e d first. F o r w h i l e she is still alive e i t h e r as his c o n s o r t o r d i v o r c e d , w h e t h e r s h e is r e m a i n i n g in w i d o w h o o d o r has m a r r i e d a n o t h e r , h e c o n s i d e r e d t h a t t h e l a w o f holiness r e q u i r e d t h a t t h e sister s h o u l d n o t t a k e t h e p o s i t i o n w h i c h t h e w i f e has l o s t b y h e r m i s f o r t u n e , b u t s h o u l d l e a r n n o t t o s e t a t n o u g h t t h e r i g h t s o f k i n s h i p , n o r u s e as a s t e p p i n g - s t o n e t h e fallen s t a t e o f o n e s o c l o s e l y u n i t e d t o h e r b y b i r t h , n o r b a s k at e a s e w h i l e e n j o y i n g a n d r e t u r n i n g t h e caresses o f h e r sister's e n e m i e s . F o r f r o m this s o u r c e g r o w g r a v e j e a l o u s i e s a n d b i t t e r 28 f e u d s b r i n g i n g w i t h t h e m train u p o n train o f evils without number. F o r it is j u s t as i f t h e p a r t s o f the b o d y w e r e t o r e n o u n c e their natural partnership a n d p l a c e in t h e s y s t e m a n d e n g a g e in strife w i t h e a c h o t h e r , t h u s p r o d u c i n g i n c u r a b l e diseases a n d fatalities. Sisters t h o u g h m a d e as s e p a r a t e p a r t s o f t h e s y s t e m are fitted i n t o i t a n d f o r m e d i n t o a single whole b y nature and identity o f parentage.
a b

of such a marriage, " t o raise up seed to the brother," in Deut. xxv. 5 ff. I f et is read for cn-e (see note 1), the meaning will be " while his (former) partner is alive, even though she has been divorced." This certainly best suits the rest of the sentence, which is confined to the case of the divorced wife. O n the other hand it strains the meaning of the present participle and leaves out of consideration above, which clearly contemplates the possibility of b i g a m y .
6

491

PHILO

, , . 29 , , " , , , , . 30 , , * , , , , , 31 .
E x . xxxiv. 16, Deut. vii. 3 (here, as also in 3 0 , 3 1 , Philo digresses from his interpretation of the prohibitions in Lev. xviii.). Though the prohibition in both Exodus and Deuteronomy is against intermarriage with the conquered Canaanites, the motive assigned, viz. fear of contamina tion with heathenism, is naturally regarded as m a k i n g it a general ordinance. Josephus also appeals to it in con demnation of Solomon, Ant. viii. 191. Deut. xxiv. 4 , where such an act is described as an abomination before the Lord, and defiling ( L X X ) the land. Though no penalty is mentioned, Philo, perhaps not unb

492

T H E S P E C I A L L A W S , I I I . 28-31 A n d j e a l o u s y is a m o s t t r o u b l e s o m e p a s s i o n , c r e a t i n g i f it b r e a k s o u t g r a v e evils u n k n o w n b e f o r e a n d hardly to b e cured. B u t a l s o , h e says, 29 d o not enter into the partnership o f marriage with a m e m b e r o f a f o r e i g n n a t i o n , lest s o m e d a y c o n q u e r e d b y the forces o f o p p o s i n g customs y o u surrender and stray unawares from the path that l e a d s t o p i e t y a n d t u r n aside i n t o a pathless w i l d . A n d t h o u g h p e r h a p s y o u y o u r s e l f will h o l d y o u r g r o u n d s t e a d i e d f r o m y o u r earliest y e a r s b y t h e a d m i r a b l e instructions instilled i n t o y o u b y y o u r p a r e n t s , w i t h t h e h o l y laws a l w a y s as t h e i r k e y - n o t e , t h e r e is m u c h t o b e f e a r e d for y o u r sons a n d d a u g h t e r s . I t m a y w e l l b e t h a t t h e y , e n t i c e d b y spurious c u s t o m s w h i c h t h e y p r e f e r t o t h e g e n u i n e , are l i k e l y t o u n l e a r n t h e h o n o u r d u e t o t h e o n e G o d , a n d t h a t is t h e first a n d t h e last s t a g e o f s u p r e m e m i s e r y . A n o t h e r c o m m a n d m e n t is t h a t i f a w o m a n after 3 0 p a r t i n g f r o m h e r h u s b a n d for a n y c a u s e w h a t e v e r marries another and t h e n again b e c o m e s a w i d o w , w h e t h e r this s e c o n d h u s b a n d is alive o r d e a d , s h e m u s t n o t r e t u r n t o h e r first h u s b a n d b u t ally h e r s e l f w i t h a n y o t h e r r a t h e r t h a n h i m , b e c a u s e she has b r o k e n w i t h t h e rules t h a t b o u n d h e r in t h e p a s t a n d c a s t t h e m i n t o o b l i v i o n w h e n s h e c h o s e n e w love-tie,s in p r e f e r e n c e t o t h e o l d . A n d i f a m a n is willing t o 31 contract himself with such a w o m a n , he must b e
a &

reasonably, interprets these strong phrases as describing an act deserving the death penalty, but is hard put to justify it. Apparently he understands the text as meaning that the remarriage shews that there was no real reason for the divorce. T h e woman is therefore denied " and an adulteress, and he not only a pander," but an adulterer, either because he has connived at her adultery or perhaps because to marry an adulteress is in itself adultery. See further, A p p . p. 6 3 3 .
4 4 44

493

PHILO

, , , , * , , ' ^2 . , V I . , , ' , 33 . , , . '

1 2 2 2

MSS. . MSS. mostly . . . . . . . Cohn follows F (supported b y the Armenian), which has , though combined with the impossible feminine participles.
2

Lev. xviii. 19 {cf. Ezekiel, xviii. 6 ) . Here Philo resumes his interpretation of Lev. xviii. and, except for 3 4 - 3 6 , con-

494

THE SPECIAL LAWS, III. 31-33 saddled with a character for degeneracy and loss of manhood. He has eliminated from his soul the hatred of evil, that emotion by which our life is so well served and the affairs of houses and cities are conducted as they should be, and has lightly taken upon him the stamp of two heinous crimes, adultery and pandering. For such subsequent reconciliations are proofs of both. The proper punishment for him is death and for the woman also. VI. Whenever the menstrual issue occurs, a man 32 must not touch a woman, but must during that period refrain from intercourse and respect the law of nature. He must also remember the lesson that the generative seeds should not be wasted fruitlessly for the sake of a gross and untimely pleasure. For it is just as if a husbandman should in intoxication or lunacy sow wheat and barley in ponds or mountainstreams instead of in the plains, since the fields should become dry before the seed is laid in them. Now nature also each month purges the womb as if 33 it were a cornfielda field with mysterious pro perties, over which, like a good husbandman, he must watch for the right time to arrive. So while the field is still inundated he will keep back the seed, which otherwise will be silently swept away by the stream, as the humidity not only relaxes, but utterly paralyses the seminal nerve-forces, which in nature's laboratory, the womb, mould the living creature and with consummate craftsmanship perfect
a

tinues it in the same order to the end of 5 3 . H e omits vv. 2 0 , 2 1 , the first denouncing simple adultery, already dealt with, the second against offering children to Moloch, which has no connexion with his present subject, even if he understood it, which is hardly possible, as the LXX has " give t h y seed to serve the ruler."

495

PHILO

, ' , . 34 ; ; * , ' 35 . , , , , 36 . , * ' , ' .

1

S o Cohn for the of most MSS. F , however, has ot ( = ot), which m a y be right, ot being the common belated epithet, " lecherous people that they are."

496

THE SPECIAL LAWS, III. 33-36 each part both of body and soul. But if the menstrua tion ceases, he may boldly sow the generative seeds, no longer fearing that what he lays will perish. They too must be branded with reproach, who 34 plough the hard and stony land. And who should they be but those who mate with barren women ? For in the quest of mere licentious pleasure like the most lecherous of men they destroy the procreative germs with deliberate purpose. For what other motive can they have in plighting themselves to such women ? It cannot be the hope of offspring, a hope which they know must necessarily fail to be realized ; it can only be an inordinate frenzy, and incontinence past all cure. Those who marry maidens in ignorance at the 35 time of their capacity or incapacity for successful motherhood, and later refuse to dismiss them, when prolonged childlessness shews them to be barren, deserve our pardon. Familiarity, that most con straining influence, is too strong for them, and they are unable to rid themselves of the charm of old affection imprinted on their souls by long companion ship. But those who sue for marriage with women 36 whose sterility has already been proved with other husbands, do but copulate like pigs or goats, and their names should be inscribed in the lists of the impious as adversaries of God. For while God in His love both for mankind and all that lives spares no care to effect the preservation and permanence of every race, those persons who make an art of quenching the life of the seed as it drops, stand confessed as the enemies of nature.
a b

Philo has not, nor does he claim to have, a n y biblical authority for these three sections. See A p p . p p . 6 3 3 - 6 3 4 . Or "waste." VOL. VII 2 497
b

PHILO

V I I . , , , ' , | [306] , , , . 38 * , , ' , 39 , , * , ,

1 2
1

37

MSS. () MSS. .
2

().

Lev. xviii. 2 2 , . 13. Cf. the similar treatment of the vice, De Abr. 135, 136, and also De Vit. Cont. 5 9 - 6 2 , following on an adverse criticism of Plato's Symposium. T h e wording here is also very similar to i. 3 2 5 above, though there it is

498

THE SPECIAL LAWS, III. 3 7 - 3 9 VII. Much graver than the above is another evil, 37 which has ramped its way into the cities, namely pederasty , In former days the very mention of it was a great disgrace, but now it is a matter of boasting not only to the active but to the passive partners, who habituate themselves to endure the disease of effemination, let both body and soul run to waste, and leave no ember of their male sex-nature to smoulder. Mark how conspicuously they braid and adorn the hair of their heads, and how they scrub and paint their faces with cosmetics and pigments and the like, and smother themselves with fragrant unguents. For of all such embellishments, used by all who deck them selves out to wear a comely appearance, fragrance is the most seductive. In fact the transformation of the male nature to the female is practised by them as an art and does not raise a blush. These persons 38 are rightly judged worthy of death by those who obey the law, which ordains that the man-woman who debases the sterling coin of nature should perish un avenged, suffered not to live for a day or even an hour, as a disgrace to himself, his house, his native land and the whole human race. And the lover of such may 39 be assured that he is subject to the same penalty. He pursues an unnatural pleasure and does his best to render cities desolate and uninhabited by destroy ing the means of procreation. Furthermore he sees no harm in becoming a tutor and instructor in the
a b

based on Deut. xxiii. 1, and the expulsion of such persons from the congregation, here on L e v . xx. 13, where the death penalty is prescribed for both offenders (see 3 8 , 3 9 below). See also A p p . p. 6 3 4 . O r again " wasting," as in 3 4 . But here at least the thought m a y b e the same as in De Abr. 135, where the pederast is supposed to become impotent.
b

499

PHILO

, , * , ' , * 40 . ' , 41 (ray . ' , , 42 . ' )^ , ] .

The translation supposes that the idea is the same as

in

500

T H E S P E C I A L L A W S , III.

39-42

grievous vices o f unmanliness and effeminacy b y pro longing the b l o o m o f the y o u n g and emasculating the flower o f t h e i r p r i m e , w h i c h s h o u l d r i g h t l y b e t r a i n e d to strength and robustness. Finally, like a b a d h u s b a n d m a n h e lets t h e d e e p - s o i l e d a n d fruitful fields lie s t e r i l e , b y t a k i n g s t e p s t o k e e p t h e m f r o m b e a r i n g , w h i l e h e s p e n d s his l a b o u r n i g h t a n d d a y o n soil f r o m w h i c h n o g r o w t h at all c a n b e e x p e c t e d . T h e r e a s o n 4 0 i s , I t h i n k , t o b e f o u n d in t h e p r i z e s a w a r d e d in m a n y nations t o licentiousness and effeminacy. Certainly y o u m a y see these hybrids o f man and w o m a n con tinually strutting a b o u t through the thick o f the m a r k e t , heading the processions at the feasts, a p p o i n t e d t o s e r v e as u n h o l y m i n i s t e r s o f h o l y t h i n g s , l e a d i n g t h e m y s t e r i e s a n d initiations a n d c e l e b r a t i n g t h e rites o f D e m e t e r . T h o s e o f t h e m w h o b y w a y o f 41 h e i g h t e n i n g still f u r t h e r t h e i r y o u t h f u l b e a u t y h a v e desired to be c o m p l e t e l y c h a n g e d into w o m e n and g o n e o n t o m u t i l a t e t h e i r g e n i t a l o r g a n s , are c l a d in purple like signal benefactors o f their native lands, a n d m a r c h in f r o n t e s c o r t e d b y a b o d y g u a r d , a t t r a c t ing the attention o f those w h o m e e t t h e m . But i f 42 s u c h i n d i g n a t i o n as o u r l a w g i v e r f e l t w a s d i r e c t e d a g a i n s t t h o s e w h o d o n o t shrink f r o m s u c h c o n d u c t , i f t h e y w e r e c u t off w i t h o u t c o n d o n a t i o n as p u b l i c e n e m i e s , e a c h o f t h e m a c u r s e a n d a p o l l u t i o n o f his country, m a n y others would b e found to take the warning. F o r relentless p u n i s h m e n t o f criminals a l r e a d y c o n d e m n e d a c t s as a c o n s i d e r a b l e c h e c k o n t h o s e w h o are e a g e r t o p r a c t i s e t h e l i k e .
a &

i. 3 2 5 . B u t the phrase is strange; Heinemann gives " d i e jungen Leute sich herausputzen lasst." T w o MSS. have ,

which M a n g e y would correct to 4 (genas venustans).

b

See A p p . p . 6 3 4 .

501

PHILO
) 7

VIII. I eVioi , , , 44 , * * , 45 , , , 67Ti/xav7]oeoftxi , , ' *1 46 . ' , *

Lev. xviii. 2 3 ; xx. 1 5 - 1 6 ; E x . xxii. 19.

502

THE SPECIAL LAWS, III.

43-46

VIII. Even worse than this is the conduct of some 43 who have emulated the lusts of the Sybarites and those of others even more lascivious than they. These persons begin with making themselves experts in dainty feeding, wine-bibbing and the other pleasures of the belly and the parts below it. Then sated with these they reach such a pitch of wantonness, the natural offspring of satiety, that losing their senses they conceive a frantic passion, no longer for human beings male or female, but even for brute beasts. So according to the story did Pasiphae the wife of King Minos long ago in Crete. She was enamoured of a 44 bull, but had no hope of obtaining its company. Consequently wild with passion, for amorousness is vastly intensified by unsuccess, she reported the trouble under which she was labouring to Daedalus, who was the best craftsman of his time. His masterly skill in devising plans for capturing the uncaptured enabled him to construct a wooden cow, into which he introduced Pasiphae through one of its sides, and the bull supposing it to be a living animal of its own kind, charged and mounted it. She became pregnant, and in the course of time bore a half-beast called the Minotaur. Probably, if passions are suffered to go 45 unbridled, there will be other Pasiphaes, and not only women but also men will be frantically in love with wild beasts, which will produce unnatural monsters to serve as monuments of the disgusting excesses of mankind ; whence possibly the Hippocentaurs and Chimeras and the like, forms of life hitherto unknown and with no existence outside mythology, will come into being. Actually so great is the pro- 46 visions made in the law to ensure that men should
a b
b

Cf. Diodorus, iv. 7 7 . 503

PHILO

' ^ , , , 47 . , , , , , , , , 48 . , ' cos , * 49 . , [308] , | , ,

Lev. xix. 19, where the prohibition is joined with others against sowing different seeds in a field and combining two stuffs in a garment. Cf. Deut. xxii. 9-11. Mules, however, are several times mentioned, evidently without reproach, in the O . T . , e.g. Is. lxvi. 2 0 , 1 K i n g s i. 3 3 . See note b on 6 3 below.
b 9

504

T H E S P E C I A L L A W S , III. 46-49 a d m i t n o unlawful m a t i n g s , t h a t it ordains t h a t e v e n c a t t l e are n o t t o b e c r o s s e d w i t h o t h e r s o f a different species. N o J e w i s h s h e p h e r d will a l l o w a h e - g o a t t o m o u n t a e w e or a ram a she-goat, or a bull a m a r e , or i f h e d o e s h e will b e p u n i s h e d as an offender a g a i n s t t h e d e c r e e o f n a t u r e , w h o is careful t o p r e s e r v e t h e p r i m a r y s p e c i e s w i t h o u t a d u l t e r a t i o n . I t is t r u e t h a t 4 7 s o m e p e o p l e v a l u e m u l e s a b o v e all o t h e r b e a s t s o f b u r d e n , b e c a u s e t h e i r b o d i e s are c o m p a c t a n d e x c e e d i n g l y m u s c u l a r , a n d a c c o r d i n g l y in horse-stables o r o t h e r p l a c e s w h e r e h o r s e s are k e p t t h e y r e a r d o n k e y s o f h u g e size t o w h i c h t h e y g i v e t h e n a m e o f " Celons " t o copulate with the female colts, w h o t h e n g i v e b i r t h t o a h y b r i d a n i m a l , t h e m u l e o r halfass. B u t M o s e s , r e c o g n i z i n g t h a t t h e w a y in w h i c h this a n i m a l is p r o d u c e d c o n t r a v e n e s n a t u r e , strin g e n t l y f o r b a d e it u n d e r t h e w i d e r o r d e r b y w h i c h h e r e f u s e d p e r m i s s i o n for animals o f e i t h e r s e x t o b r e e d w i t h t h o s e o f an u n l i k e s p e c i e s . I n m a k i n g this 48 p r o v i s i o n h e c o n s i d e r e d w h a t w a s in a c c o r d w i t h d e c e n c y a n d c o n f o r m i t y t o n a t u r e , b u t b e y o n d this h e g a v e us as f r o m s o m e far-off c o m m a n d i n g h e i g h t a w a r n i n g t o m e n a n d w o m e n alike t h a t t h e y s h o u l d l e a r n f r o m t h e s e e x a m p l e s t o abstain f r o m unlawful f o r m s o f i n t e r c o u r s e . W h e t h e r , t h e n , it is t h e m a n 49 w h o uses a q u a d r u p e d for this p u r p o s e , o r t h e w o m a n w h o a l l o w s h e r s e l f t o b e u s e d , t h e h u m a n offenders m u s t d i e a n d t h e b e a s t s a l s o ; t h e first b e c a u s e t h e y h a v e p a s s e d b e y o n d t h e limits o f l i c e n t i o u s n e s s i t s e l f b y e v o l v i n g a b n o r m a l lusts, a n d b e c a u s e t h e y h a v e invented strange pleasures than which nothing could b e m o r e unpleasing, shameful even t o d e s c r i b e ; the beasts b e c a u s e t h e y have ministered t o such infamies, and t o ensure that t h e y d o n o t bear or b e g e t any
a 6 0

505

PHILO , 50 , * ' , . 51 IX. , , , , ' * , , . , , .

1

M a n g e y reads (with ) , (most MSS. insert ). See note .

The text as here translated makes some sort of sense, if we take =something that has a monetary value. T h e text adopted b y M a n g e y from A (see note 1), is much

506

T H E S P E C I A L L A W S , III.

49 -51

monstrosity o f the kind that m a y b e expected to spring from such abominations. Besides, e v e n p e o p l e 50 w h o c a r e little for s e e m l i n e s s w o u l d n o t c o n t i n u e t o u s e t h e i r c a t t l e for a n y p u r p o s e s e r v i c e a b l e t o t h e i r life, b u t w o u l d r e g a r d t h e m w i t h a b h o r r e n c e a n d aversion, disliking the v e r y sight o f t h e m and thinking that e v e n what t h e y t o u c h , that t o o must b e c o m e un c l e a n . A n d , w h e n t h i n g s s e r v e n o p u r p o s e in life, t h e i r survival, e v e n i f it c a n b e t u r n e d t o s o m e account, is j u s t a s u p e r f l u i t y , " c u m b e r i n g t h e e a r t h , " as t h e p o e t p u t s it. I X . A g a i n , t h e c o m m o n w e a l t h o f M o s e s ' i n s t i t u t i o n 51 does not admit a harlot, that stranger to d e c e n c y and m o d e s t y a n d t e m p e r a n c e a n d t h e o t h e r virtues. She i n f e c t s t h e souls b o t h o f m e n a n d w o m e n w i t h l i c e n t i o u s n e s s . S h e casts s h a m e u p o n t h e u n d y i n g b e a u t y o f t h e m i n d a n d p r e f e r s in h o n o u r t h e s h o r t - l i v e d comeliness o f the b o d y . S h e flings h e r s e l f at t h e d i s p o s a l o f c h a n c e c o m e r s , a n d sells h e r b l o o m like s o m e ware t o b e purchased in the m a r k e t . In her e v e r y w o r d a n d d e e d s h e a i m s at c a p t u r i n g t h e y o u n g , while she incites her lovers each against the other b y offering t h e vile p r i z e o f h e r s e l f t o t h e h i g h e s t b i d d e r . A pest, a scourge, a plague-spot to the public, let her b e s t o n e d t o d e a t h s h e w h o has c o r r u p t e d t h e g r a c e s b e s t o w e d b y n a t u r e , i n s t e a d o f m a k i n g t h e m , as s h e should, the ornament o f noble conduct.
& 0

clearer (the infinitive m a y be defended as continuing the construction after ). A s M a n g e y and A have it, it omits ' ouV, but this might be retained in the sense of " n a y indeed," i.e. the survival is not merely unprofitable, but actually burdensome. See on 7 4 . Deut. xxiii. 17, which, however, does not suggest death as the penalty. See A p p . p. 6 3 4 .
b c

507

PHILO

. , 8 * , , , , 53 . ' , , ' 54 . , , [309] | , , * , , , , , * 5 5 . , , , * , , , , * ' *

1

52

MSS. heading

508

THE SPECIAL LAWS, III. 52-55 X. Adulteries detected on the spot or established by 52 clear evidence are condemned by the law. But when they are a matter of suspicion, the law did not think good to have them tried by men, but brought them before the tribunal of nature. For men can arbitrate on open matters, but God on the hidden also, since He alone can see clearly into the soul. So the 53 law says to the husband who suspects his wife, " Draw up a formal challenge and come to the holy city with your wife and standing before the judges lay bare the suspicion which troubles you, not in the spirit of a false accuser or malicious schemer, set on winning at any cost, but of one who would strictly test the truth without sophistry. The woman who is threatened with two dangers, 54 one of losing her life, the other of bringing shame on her past (and this is a thing far more grievous than death), must judge the matter in her heart, and if she is pure, plead her cause with good courage, but if her conscience convicts her, make her submission and use her ashamedness to palliate her sins. For shamelessness carried to the end is the culmination of wickedness. But if the statements 55 of the two are inconclusive, and do not turn the scale to either side, let them go to the temple and let the man standing opposite the altar, in the presence of the priest officiating on that day, explain his suspicion. At the same time he should bring barley-meal, as a kind of sacrifice on behalf of the woman, to shew that the accusation is not made in wanton spite, but with honest intentions
a

For 5 3 - 6 2 see N u m . v. 12-31, which Philo follows fairly closely, except that the law does not provide for a previous hearing before judges as in 5 3 , 5 4 .

509

PHILO

56 . 6 , , , . , ' 57 . ' , , , , 58 . , , , , , , , ' . 59

1 9
1

MSS.

B y 8 he m a y mean that this oblation, though called in the text, is not of the ordinary kind. In the E . V . the words are he shall bring her offering for her " ; in LXX h e shall bring the (or h i s " ) gift about her." A s he regards the oblation as made b y the man and not b y the woman, he appends this explanation of his motives.
4 4 4 4 4 4

510

THE SPECIAL L A W S , III. 56-59 and is founded on reasonable doubt. The priest 56 taking the offering hands it to the woman and removes her kerchief, in order that she may be judged with her head bared and stripped of the symbol of modesty, regularly worn by women who are wholly innocent. But there must be no oil nor frankin cense, as in the other sacrifices, because the intention of the sacrifice to be performed on this occasion is not joyful but exceedingly painfull The meal used 57 is of barley, perhaps because as a foodstuff it is of somewhat doubtful merit, suited for irrational animals and men in unhappy circumstances, and thus is a symbol that the adulteress is quite on a par with wild beasts, which copulate without discrimination or due consideration, while the wife who is innocent of the charges brought against her has emulated the life which is fitted to human beings. The priest, it 58 continues, will take an earthen vessel, pour into it pure water which he has drawn from a spring, and put in a clod of earth got from the ground on which the temple stands. These likewise, I consider, refer symbolically to the quest for the truth. The act of adultery is signified by the earthen vessel because of its fragility, since death is the punishment decreed for adulterers ; innocence of the charge by the earth and water, since both these are factors in the birth and growth and consummation of all things. And 59 therefore the terms used in both cases make an
0 a

I n N u m b e r s the reason of the absence of oil and frank incense is that " i t is a sacrifice of jealousy, a sacrifice of memorial calling sin to remembrance," which assumes the guilt of the accused more than Philo is willing to do. O r " o n the floor of the temple." L X X , " t h e earth," E . V . " t h e dust."
c

511

PHILO

, " " " ," , 8 ' , , 60 , , , , , [] , 61 , () * " ' [310] | , , , , , , 62 ." ' . ,
1 2
1

MSS. .

MSS.

S o L X X . E . V . and Hebrew merely " holy." In N u m . xix. 17, where the E . V . has " running water," the L X X has .
b

S o , as the sequel shews, rather than " conviction," though

512

THE SPECIAL LAWS, III. 59-62 appropriate addition to the picture. The water, it says, must be taken " pure " and " living,"* since if the woman is guiltless her conduct is " pure " and she deserves to " live " ; the earth is taken not from any chance place but from the " holy " ground, which must needs be capable of fertility, as also must the chaste wife. When these preliminaries are completed, 60 the woman is to come forward with her head un covered, bringing the barley-meal, as has been said, and the priest holding the earthen vessel with the earth and water in it stands fronting her and pro nounces as follows : " I f thou hast not transgressed 61 the lawful usages of marriage, if no other man has had intercourse with thee, suffered by thee in abandon ment of thy duties to the legitimate partner of thy home, be clear of guilt and its consequences. But if thou hast set at naught thy husband and eagerly gratified thy new desires, seized with love for another or surrendering to his love, betraying and debasing the closest and fondest ties, be well assured that thou hast laid thyself open to every curse, and the signs of their fulfilment thou wilt exhibit in thy body. Come then, drink the draught of testing which will uncover and lay bare what is now hidden in secrecy." He will 62 then write these words on a piece of paper and after bljotting them out in the water in the vessel, proffer it to the woman, and when she has drunk she will depart expecting either reward for her chastity or extreme punishment for her incontinence. For if she has been falsely accused she may hope to conceive and bear children and pay no heed to her fears and
1 6

that is the meaning of the L X X followed b y "that brings the curse." E . V . " the water of bitterness that causeth the curse." VOL. vii

2L

513

PHILO

' , , . 63 ' , , , , . 64 X I . > , , , , ^ * . 65 , , ,

1 25 3,

MSS. . MS. heading Hcpi . For the solecism M a n g e y suggests , but this does not suit .
3

Lev. xv. 18. Lit. "forbidding from afar." T h e same word (or ) is used in the same w a y 4 7 above, and again 4 8 , 117. Cf. also iv. 104, De Virt. 137. Philo neither has nor claims any biblical authority for this section. H e is about to describe the pentateuchal law about the rape or seduction of a virgin, and feels that the similar offence in the case of a married woman who is now without a husband must call for punishment or redress. Whether what he says reflects the practice of his time (see 514
b 0

THE SPECIAL LAWS, III. 62-65 apprehensions of sterility or childlessness. But if she is guilty she may be sure that the fate awaiting her is an unwieldy belly, swollen and inflamed, and terrible suffering all round the womb, which she has . not cared to keep pure for the husband who married her according to ancestral custom. So careful is the 63 law to provide against the introduction of violent changes in the institution of marriage that a husband and wife, who have intercourse in accordance with the legitimate usages of married life, are not allowed, when they leave their bed, to touch anything until they have made their ablutions arid purged them selves with water. This ordinance extends by im plication to a prohibition of adultery, or anything which entails an accusation of adultery. X L If anyone dishonours by violence a woman 64 widowed by the death of her husband or through any other form of separation, the crime he commits is less serious than in adultery, of which it may be said to be the half. The penalty of death should not be enforced in his case : but since he has accepted as highly honourable such vile things as violence, out rage, incontinence and effrontery, he must be indicted and the court must determine for him the penalty he should suffer or the compensation he should pay. The corruption of a maiden is a criminal offence 65 closely akin to adultery, its brother in fact, for both spring as it were from one mother, licentiousness, to
a 5 c d

Goodenough, p. 9 0 ) , or merely what he feels would be right, seems to m e quite uncertain. E x . xxii. 16, 1 7 ; Deut. xxii. 2 8 , 2 9 . T h e first passage deals rather with seduction ("entice," ); the second with rape (" lay hold on her," ). T h e right of the father to refuse his consent to the marriage does not appear in the second passage.
d

515

PHILO

. ' , , ^ , , , ' 66 . - " 7' , [311] | , 67 . ' , , , , , , , 68 . , ^ , ' 69 ." , , , , , , , , 70 . , ' ,

1
1

MSS. vcpi.

516

T H E S P E C I A L L A W S , III. 65-70 w h i c h s o m e w h o s e w a y it is t o b e d i z e n u g l y t h i n g s w i t h s p e c i o u s t e r m s , a s h a m e d t o a d m i t its t r u e n a t u r e , g i v e t h e n a m e o f l o v e . Still t h e k i n s h i p d o e s n o t a m o u n t t o c o m p l e t e similarity, b e c a u s e t h e w r o n g c a u s e d b y t h e c o r r u p t i o n is n o t p a s s e d o n t o s e v e r a l families as it is w i t h a d u l t e r y , b u t is c o n c e n t r a t e d in o n e , t h a t o f t h e m a i d e n herself. O u r a d v i c e t h e n t o 66 o n e w h o desires a damsel o f gentle birth should b e this : " M y g o o d sir, h a v e n o t h i n g t o d o w i t h r e c k l e s s a n d s h a m e l e s s effrontery o r t r e a c h e r o u s snares, o r anything o f the kind, and d o not either o p e n l y or s e c r e t l y p r o v e y o u r s e l f a rascal. B u t i f y o u h a v e , 67 h e a r t a n d s o u l , c e n t r e d y o u r affections o n t h e g i r l , g o t o h e r p a r e n t s , i f t h e y are a l i v e , o r , i f n o t , t o h e r brothers or guardians or others w h o have charge o f h e r , l a y b a r e b e f o r e t h e m t h e s t a t e o f y o u r affections, as a free m a n s h o u l d , ask h e r h a n d in m a r r i a g e a n d p l e a d that y o u m a y n o t b e t h o u g h t unworthy o f her. F o r n o n e o f t h o s e w h o h a v e h a d t h e c a r e o f t h e girl 68 w o u l d b e h a v e s o s t u p i d l y as t o s e t h i m s e l f in o p p o s i tion t o t h e increasing earnestness o f y o u r entreaties, p a r t i c u l a r l y if, o n e x a m i n a t i o n , h e finds t h a t y o u r affections are n o t c o u n t e r f e i t e d n o r superficial, b u t are g e n u i n e a n d firmly e s t a b l i s h e d . ' ' B u t i f a n y o n e in 69 furious f r e n z y will h a v e n o t h i n g t o s a y t o t h e s u g gestions o f reason, b u t regarding wild passion and l u s t as s o v e r e i g n p o w e r s a n d g i v i n g t h e p l a c e o f h o n o u r t o v i o l e n c e a b o v e l a w , as t h e s a y i n g g o e s , turns t o r a p i n e a n d r a v i s h m e n t a n d t r e a t s free w o m e n as t h o u g h t h e y w e r e s e r v a n t - m a i d s , a c t i n g in p e a c e as h e m i g h t in w a r - t i m e , h e m u s t b e b r o u g h t before the j u d g e s . A n d if the victim o f the violation 70 has a f a t h e r h e m u s t c o n s i d e r t h e q u e s t i o n o f e s p o u s i n g h e r t o t h e a u t h o r o f h e r ruin. I f h e refuses, t h e 517

PHILO

, iav , , ' , , , * , 71 . , , ' , . 72 X I I . . , , . * * * ,

9
1

MS. heading

O r perhaps " t o dismiss h e r " (at a later time). Cf. the examples of in the sense of " divorce " in L . & S. This will correspond with Deuteronomy, " he m a y not put her away all his days," as well as with Philo's words at the end of the section. Philo has no biblical authority for this section. It is curious that the guardians whose consent has to be obtained for the ordinary marriage of an orphan do not appear here. For 72-78 see Deut. xxii. 2 3 - 2 7 . T h e curious word occurs only here. T h e sug gestion in the translation is that it is formed on the analogy of the not uncommon use of = " just before." ^ut except
b c d

518

THE SPECIAL LAWS, III. 70-72 seducer must give a dowry to the girl, his punishment being thus limited to a monetary fine, but if the father consents to the union, he must marry her without any delay and agree to give the same dowry as in the former case, and he must not be at liberty to draw back, or to make difficulties. This is in the interest both of him self, to make the rape appear due to legitimate love rather than to lasciviousness, and of the girl, to give her for the misfortune, which she has suffered at their first association, the consolation of a wedlock so firmly established that nothing but death will undo it. If 71 she has lost her father, she must be asked by the judges whether she wishes to consort with the man or not. And whether she agrees or refuses, the terms agreed upon must be the same as they would have been if her father were alive. XII. Some consider that midway between the cor- 72 ruption of a maiden and adultery stands the crime committed on the eve of marriage , when mutual agreements have affianced the parties beyond all doubt, but before the marriage was celebrated, another man, either by seduction or violence, has intercourse with the bride. But this too, to my thinking, is a form of adultery. For the agree ments, being documents containing the names of the man and woman, and the other particulars
b c d

for the epic adjectives and , I cannot find a n y analogous compounds. However, would b e an easy correction. T h e general opinion seems to be that the suggests " secret" or " illicit," and presumably this is the idea in M a n g e y ' s "interceptus concubitus," and L . & S.'s " illicit intercourse with a betrothed person." Also the word seems to be regularly regarded as a substantive. It seems to m e more likely that it is an adjective agreeing with .

519

PHILO
, 6 , * 74 , . [312] | - , , , , , * * , , , , , , 7 5 , , , , * 76 . X I I I . , ' , , 77 , ' y a p 73 Deuteronomy makes no suggestion of a documentary form of betrothal, though it speaks of a " bill of divorcement" (xxiv. 3 ) . But Philo naturally reads into it the practice of his own time. See A p p . pp. 6 3 4 - 6 3 5 .

520

THE SPECIAL LAWS, III. 72-77 needed for wedlock, are equivalent to marriage. And therefore the law ordains that both should 73 be stoned to death, if, that is, they set about their misdeeds by mutual agreement with one and the same purpose. For if they were not actuated by the same purpose, they cannot be regarded as fellow-criminals, where there was no such fellowship. Thus we find that difference of situation makes the 74 criminality greater or less. Naturally it is greater if the act is committed in the city and less if it is com mitted outside the walls and in a solitude. For here there is no one to help the girl, though she says and does everything possible to keep her virginity intact and invulnerable, while in the town there are councilchambers and law-courts, crowds of controllers of districts, markets and wards, and other persons in authority and with them the common people. For 75 assuredly there is in the soul of every man, however undistinguished he may be, a detestation of evil, and if this emotion is roused, no outside influence is then needed to turn its possessor into a champion ready to do battle for anyone who to all appearance has been wronged. XIII. As for the man who perpetrated the 76 violation, justice pursues him everywhere, and differ ence of situation lends him no help to make good his outrageous and lawless conduct. It is not so with the girl. In the one case pity and forgiveness attend her, as I have said, in the other inexorable punishment. And indeed her position demands care- 77 ful inquiry from the judge who must not make every thing turn upon the scene of the act. For she may have been forced against her will in the heart of the
6
b

O r " nomes."

See on i. 5 5 .

521

PHILO

. * " , " , , , , 78 , * , ; , , , ; , , , . 79 X I V . , , ~
1

S o m e MSS. , which M a n g e y adopted, translating cum funibus." But such a use of seems hardly possible. Cohn at first suggested < > . But see note a.
4 4

Lit. the others," i.e. those others whose help would be required to bind and g a g her before she could cry out. Perhaps, however, is neuter, i.e. besides the rest of his violence " ; translate, if he further proceeds to bind her." Cohn, who originally suggested the correction men tioned in note 1, came to the conclusion (Hermes, 1908, p. 2 0 5 ) that this solution was satisfactory. H e compares De Dec. 69.
4 4 44

4 4

522

THE SPECIAL LAWS, III. 7 7 - 7 9 city, and she may have surrendered voluntarily to unlawful embraces outside the city. And therefore the law in defending the case of a woman deflowered in a solitude is careful to add the very excellent proviso: "The damsel cried out and there was none to help her ; " so that if she neither cried out nor resisted but co-operated willingly, she will be found guilty, and her use of the place as an excuse is merely a device to make it seem that she was forced. Again what help would be available in the city to one 78 who was willing to use all possible means to protect her personal honour, but was unable to do so because of the strength which the ravisher could bring to bear ? If he should bind her with the help of others and gag her mouth so that she could not utter a sound, what help could she get from the neighbours ? In a sense such a one, though living in a city, is in a solitude, being solitary so far as helpers are concerned. The other, even if no one was present to help, may be said, in view of her willing cooperation, to be in exactly the same position as the offender in the town. XIV. There are some persons who show fickleness 79 in their relations to women, mad for them and loatha b

F o r 7 9 - 8 3 see Deut. xxii. 1 3 - 2 1 . Philo's account makes no mention of the " tokens of virginity." A l s o there is no allusion to the order that if the case is given against the wife she is to b e stoned. This is perhaps because the real subject of these sections is the misconduct of husbands who m a k e treacherous attempts to get rid of unwanted wives. Still, the omission is curious. A p a r t from the concealment, the misconduct of the w o m a n is not, or need not be, , and falls under the head of , which Philo has treated as an to the maiden rather than a crime ( 7 0 ) . O n e would expect an explanation of w h y the extreme penalty was required.

523

PHILO , , \

80 . , ,

' ,

[313] eratpats" ,

, ,

81

'

'

T h e causal clause introduced b y are m a y look forward and give the reason w h y they suffer as they have done to others. It seems to m e better to take it as looking back wards and giving the reason w h y they stumble over every thing. For see note on Quis Rerum 2&2 (vol. iv. p. 5 7 3 ) .

524

THE SPECIAL LAWS, III. 79-81 ing them at the same time, each of them a mass of chaotic and promiscuous characteristics. They give way in a moment to their first impulses of any and every kind and let them go unbridled instead of reining them in as they should. They run about wildly and violently, pushing about and upsetting everything material or immaterial, with the result that like blind men without eyes to see before or around they tumble over them and suffer in the same measure as they have meted. For these 80 people the law lays down as follows : In the case of persons who take maidens in lawful matrimony and have celebrated the bridal sacrifices and feasts, but retain no conjugal affection for their wives, and insult and treat these gentlewomen as if they were harlotsif such persons scheme to effect a separation, but finding no pretext for divorce resort to false accusation and through lack of matters of open daylight shift the charges to secret intimacies and bring forward an incriminating statement that the virgins whom they supposed they had married were discovered by them, when they first came together, to have lost their virginity alreadythen the whole body of elders will assemble to try the matter and the parents will appear to plead the cause in which all are endangered. For the danger affects 81 not only the daughters whose bodily chastity is impugned, but also their guardians, against whom the charge is brought not only that they failed to watch over them at the most critical period of adolescence, but that the brides they had given as virgins had been dishonoured by other men, and thereby the bridea 6

i.e. suitable to the intimate relation. Cf. the use of , 6 7 .

OLKCLOV

525

PHILO

82 , ,

, , , ' . 83 X V . " , ' , * * * * /^/ . 84 , ,

1 2

M S . heading . T h e insertion of ( M a n g e y ) , or m (Cohn), will make the sentence grammatical* But quite possibly the text as it stands m a y be due to a slip of Philo, the eye being caught b y the nominatives ovbcv, etc. Cf. , 6 5 .
2

There is no biblical authority for this right of the slandered women, nor according to Heinemann any rabbinical tradi tion. It m a y be regarded as a slip of memory, perhaps induced b y the similar liberty allowed to the seduced maidens in 7 1 . A t this point Philo turns to the sixth (his seventh) com mandment, and this takes up the rest of the treatise. The transition is abrupt (though not more so than that from the first to the second commandment in i. 21) and suggests that 526
b

THE SPECIAL L A W S , III. 8 2 - 8 4 grooms were cheated and deceived. Then, if the 82 justice of their cause prevails, the judges must assess the punishments due to these concoctors of false charges. This will consist of monetary fines, bodily degradation in the form of stripes, and what is most distasteful of all to the culprits, confirmation of the marriage, if, that is, the women can bring them selves to consort with such persons. For the law permits the wives to stay or separate as they wish, but deprives the husbands of any choice either way, as a punishment for their slanderous accusations. X V . The term murder or manslaughter is used to 83 signify the act of one who has killed a human being, but in real truth that act is a sacrilege, and the worst of sacrileges ; seeing that of all the treasures which the universe has in its store there is none more sacred and godlike than man, the glorious cast of a glorious image, shaped according to the pattern of the arche typal form of the Word. It follows necessarily that 84 the murderer must be regarded as an offender against piety and holiness, both of which are violated in the highest degree by his action. For his merciless cona & 0 d

he m a y himself have headed these chapters with the words of the commandment, as he must have done with the ninth in

iv.

41. Cf. De Dec. 1 3 2 , 133. T h e other argument against murder used there, viz. that it is against the law of nature which has made m a n a social creature, is not repeated here. Philo is following his regular interpretation of , i.e. that m a n was made in the likeness of God's image, i.e. the L o g o s , which is to G o d , but to man. Cf. particularly De Som. i. 7 6 , and examples given in note there, here = of the L o g o s ; cf. 2 0 7 below. Philo also has in mind G e n . ix. 6, " whoso sheddeth man's blood, b y m a n shall his blood be shed, for in the image of G o d made he m a n . "
e d

527

PHILO avcLLpereov, * , ei 85 . , ei ; , ' ; , ; 6 , 6 >0> ; [314] | ' , ' , ei ; 86 ^ , , , , ei . ' , , ,

2 1

I suggest ei : Cohn . T h e difficulty of logic in " because " would be eased if is inserted before , the thought being that since he can have only one death, that must be inflicted without mercy. E v e n so, however, " a l t h o u g h " is to be expected. For cf. ci , 8 6 , and 8, 132. This is certainly corrupt. T h e simplest emendation, as it seems to me, will be to suppose some word lost before , which will then be taken with . T h e word which I should suggest is , the regular term in grammar for the " s i n g u l a r " opposed to " " plural; cf. , De Dec. 4 3 . See further A p p . p. 6 3 5 .
2

For death as a penalty for killing a man see E x . xxi. 1 2 ; Lev. xxiv. 1 7 , 2 1 ; N u m . xxxv. 1 6 - 2 1 , 3 0 - 3 1 ; besides Gen. lx. 6. 528 "

THE SPECIAL LAWS, III. 84-86 duct he must be put to death, though indeed it is a thousand deaths that he deserves instead of the one which he suffers, because his punishment being neces sarily single cannot grow into a plurality in which death has no place. And there is no hardship if he suffers the same as he has done ; and yet how can it 85 be called the same when the times, the actions, the motives and the persons are different ? Is it not the fact that the unprovoked wrong comes earlier and the punishment for it later ; that murder is entirely lawless and the punishment for murder entirely law ful ; that the slayer has satisfied his desire with the blood which he purposed to shed while his victim, being removed from the scene, can neither retaliate nor feel the pleasure which retaliation gives ; that the former can work his will single-handed and as sole agent, while to the latter any counter-stroke is only possible if his friends and kinsmen in pity for his misfortune make his cause their own ? If anyone threatens the life of another with a 86 sword, even though he does not actually kill him, he must be held guilty of murder in intention, although the fulfilment has not kept pace with the purpose. The same should be the lot of anyone who craftily lies in wait, and, though not daring to attack outright,
6 0 a

T h e translation follows the suggestion in note 2. T h e is because if a punishment can b e repeated it is " deathless " in the sense that it does not involve death. Philo is here giving his interpretation of E x . xxi. 14, as it is in the L X X . W h e r e the E . V . has " i f a man come pre sumptuously upon his neighbour to slay him with guile," the L X X has 4 which Philo understands to mean " i f he attack him, even if he does not succeed." This appears from De Conf. 160, where he takes the same text as shewing that the intention to kill is the same as actually killing, because the word used is , not . See A p p . p. 6 3 5 .
e 9

VOL. vii

529

PHILO

, el 87 . , , , , , , 88 . , , , , * , . * , 89 . , , , , ^/ , , ' 90 ; X V I . 1

So Heinemann. Cohn with two MSS. The rest have , which (or ) gives the better sense. For 88-91 see E x . xxi. 14, "thou shalt take him from mine altar that he m a y die." 530
a

THE SPECIAL LAWS, III. 86 -90 plots and schemes to shed blood treacherously, for he too is under the curse in his soul at least even though his hands are innocent as yet. For just as not only 87 those who fight battles by sea or land, but also those who have made preparations for either and planted their engines to command our harbours and walls are judged by us to be our enemies, even though there is no engagement as yet, so too in my opinion should we regard as murderers, not merely those who have slain but also those whose every action aims at de stroying life either openly or secretly, even though they have not carried out the crime. And if through cowardice or effrontery, two antagon- 88 istic but equally culpable emotions, they venture to take refuge in the temple, hoping to obtain an asylum there, they must be prevented from entering ; and if they manage to slink in, they must be handed over for execution with a declaration to the effect that the holy place does not provide asylum for the unholy, Everyone whose actions are irremediable is an enemy of God, and the actions of murderers are irremediable, as are also the calamities which the murdered have sustained. If those who have committed no sin are 89 forbidden access to the sanctuary, until they have bathed and purged themselves with purifying water according to the customary rites, is it fitting that the sacred building should be the resort and abode of men labouring under the curse of ineffaceable crimes, the pollution of which no length of time will wash away men who would not be admitted into the dwellinghouses of decent people who take any thought for what the law of holiness permits or forbids ? XVI. So 90
a b

is perhaps used here in the common Attic sense of what is allowable and therefore almost =. 531

PHILO ,

, , , , ,

, , 91 ,

. [315] | , ,

, , cu/
1

, . 92 * . XVII. '
So or most MSS . S has which Cohn adopts (correcting the to a>). 532
1

T H E S P E C I A L L A W S , I I I . 90-92 as t h e y h a v e a d d e d c r i m e s t o c r i m e s a n d c a p p e d m u r d e r with defiance o f the law and impiety, these male f a c t o r s w h o s e d e e d s , as I h a v e s a i d , d e s e r v e n o t o n e b u t a thousand deaths m u s t b e carried off t o p a y the penalty. A n o t h e r c o n s i d e r a t i o n is t h a t t h e t e m p l e will r e m a i n c l o s e d g r o u n d t o t h e friends and kinsmen o f the victim o f treachery, if the murderer m a k e s it his a b o d e , s i n c e t h e y w o u l d n e v e r b r i n g t h e m s e l v e s t o c o m e u n d e r t h e s a m e r o o f as h e . And it w o u l d b e p r e p o s t e r o u s t h a t a s i n g l e p e r s o n , a transgressor o f t h e worst k i n d , should cause t h e banish m e n t o f t h e m a n y sufferers f r o m his t r a n s g r e s s i o n , w h o n o t o n l y h a v e c o m m i t t e d n o sin b u t h a v e sus tained a sad and untimely bereavement. I t m a y 91 w e l l b e also t h a t M o s e s , w h o in t h e k e e n n e s s o f his m e n t a l vision c o u l d l o o k i n t o t h e d i s t a n t f u t u r e , t o o k s t e p s t o p r o v i d e t h a t t h e visits o f t h e slain m a n ' s r e l a t i v e s s h o u l d n o t l e a d t o b l o o d s h e d in t h e t e m p l e . F o r f a m i l y affection is a n e m o t i o n w h i c h c a n n o t b e k e p t in b o n d a g e , a n d as w i t h p e r s o n s p o s s e s s e d b y f a n a t i c i s m i t will i n c i t e t h e m t o s l a y h i m a l m o s t o n t h e s p u r o f t h e m o m e n t , a n d t h e r e s u l t o f this will b e a profanation o f t h e gravest sort. For the blood o f t h e m u r d e r e r will m i x w i t h t h e b l o o d o f t h e sacrifices, t h e i m p u r e w i t h t h e c o n s e c r a t e d . T h e s e are t h e reasons w h y h e ordered the murderer to b e handed o v e r f r o m t h e altar itself. X V I I . B u t t h o s e w h o t a k e a n o t h e r ' s life w i t h s w o r d s 92 o r spears or javelins or staves or stones or anything else
T h e dictionaries do not suggest this meaning for and as a variant to the ordinary meaning of " with one's own hand " ; but the sense here seems to require such a modification. T o suggest that the injured persons would like to do the act almost with their own hands seems feeble. Still more is this the case in 9 6 .

533

PHILO

' , , , , 93 . , , , 94 . * , ' , * ' , 95 . , ' , . * ,

See N u m . xxxv. 16-18, where we have the same enumera tion of weapons (iron, stone, wood), the use of which constitutes murder, followed later (vv. 22, 23) b y the proviso that if the death was not caused through enmity, it is not murder, though this refers rather to accidental than, as Philo seems to construe it, to unpremeditated slaying H e resumes the subject in 104. A t present his point is that poisoning cannot possibly have such an excuse. Philo's main authority for these two sections is E x . xxii. 18, where, while the A . V . has "thou shalt not suffer a witch
6

534

T H E S P E C I A L L A W S , III. 92-95 o f the kind m a y not act on p r e m e d i t a t i o n ; they m a y n o t h a v e l o n g p o n d e r e d t h e a b o m i n a t i o n in t h e i r hearts ; they m a y have b e e n m o v e d b y a momentary instinct and allowed their anger t o o v e r p o w e r their r e a s o n w h e n t h e y d i d t h e fatal d e e d . I f s o , theirs is b u t a h a l f a c t i o n , s i n c e t h e m i n d has n o t b e e n u n d e r t h e c o n t r o l o f t h e p o l l u t i n g i n f l u e n c e s f r o m s o m e far earlier t i m e . B u t t h e r e are o t h e r s , t h e 93 w o r s t o f villains, a c c u r s e d b o t h in h a n d a n d will, t h e sorcerers and poisoners, w h o provide themselves with leisure and retirement t o prepare the onslaughts t h e y will m a k e w h e n t h e r i g h t t i m e c o m e s , a n d t h i n k o u t multiform schemes and devices to harm their neigh bours. A n d therefore he orders that poisoners, male 94 o r f e m a l e , s h o u l d n o t s u r v i v e f o r a d a y o r e v e n an h o u r , b u t p e r i s h as s o o n as t h e y are d e t e c t e d , s i n c e n o reason c a n b e g i v e n for d e l a y or for p o s t p o n i n g their punishment. Hostile intentions if undisguised can b e g u a r d e d against, b u t those w h o secretly frame and c o n c o c t their plans o f attack with the aid o f p o i s o n s e m p l o y artifices w h i c h c a n n o t easily b e o b s e r v e d . T h e o n l y c o u r s e , t h e n , is t o a n t i c i p a t e t h e 95 b y m e t i n g t o the actors the treatment which o t _ r s m a y e x p e c t t o suffer t h r o u g h t h e i r a c t s . For apart f r o m o t h e r c o n s i d e r a t i o n s t h e s l a y e r w h o o p e n l y uses a s w o r d o r a n y similar w e a p o n will m a k e a w a y w i t h a f e w o n o n e particular occasion, b u t if h e m i x e s an i n j e c t i o n o f d e a d l y p o i s o n w i t h s o m e articles o f f o o d
b 0 d T 0

( R . V . " sorceress " ) to live," the LXX has . T h e word is applied to sorcerers as well as poisoners, as Philo himself implies in 102, where see note. O r possibly " deadly," as in 106. Does this suggest that Philo had an inkling or had been informed that the Hebrew word which the LXX translated b y was actually feminine ? 535
c d

PHILO

96 . * . , 97 ' . , , * , , 98 ; ' , [] ' 16] | ' , . 99 { )

Goodenough, who translates this passage, p. 105, gives the meaning more literally, "suffer in the libation something which should have no connexion with it." But the idea of "truce," is inextricably bound up with " l i b a t i o n " in and still more in .

536

T H E S P E C I A L L A W S , I I I . 95-99 his v i c t i m s w h o h a v e n o f o r e k n o w l e d g e o f t h e p l o t will b e c o u n t e d b y t h o u s a n d s . W e h a v e c e r t a i n l y 96 h e a r d o f b a n q u e t s w h e r e s u d d e n d e s t r u c t i o n has fallen u p o n a g r e a t a s s e m b l a g e o f guests d r a w n b y c o m r a d e s h i p t o e a t o f t h e s a m e salt a n d sit at t h e s a m e b o a r d , t o w h o m t h e c u p o f p e a c e has b r o u g h t t h e b i t t e r n e s s o f w a r a n d f e s t i v i t y has b e e n c h a n g e d into death. A n d t h e r e f o r e it is r i g h t t h a t e v e n t h e most reasonable and mild-tempered should seek the b l o o d o f s u c h as t h e s e , t h a t t h e y s h o u l d l o s e h a r d l y a m o m e n t in b e c o m i n g their e x e c u t i o n e r s , and should h o l d i t a r e l i g i o u s d u t y t o k e e p t h e i r p u n i s h m e n t in t h e i r o w n h a n d s a n d n o t c o m m i t it t o o t h e r s . F o r 97 s u r e l y i t is a h o r r o r o f h o r r o r s t o m a n u f a c t u r e o u t o f t h e f o o d w h i c h is t h e s o u r c e o f life a n i n s t r u m e n t o f d e a t h , a n d t o w o r k a d e s t r u c t i v e c h a n g e in t h e n a t u r a l means o f sustenance, so that w h e n the compulsion o f nature sends t h e m t o take food and drink t h e y d o not s e e t h e pitfall t h a t lies b e f o r e t h e m a n d p u t t o t h e i r lips w h a t will a n n i h i l a t e t h e e x i s t e n c e w h i c h t h e y t h i n k i t will p r e s e r v e . T h e s a m e p u n i s h m e n t m u s t 98 b e suffered b y a n y w h o , a l t h o u g h t h e c o m p o u n d s w h i c h t h e y m a k e a r e n o t d e a d l y , p u r v e y w h a t will s e t up chronic diseases. F o r d e a t h in m a n y c a s e s is p r e f e r a b l e t o d i s e a s e s , p a r t i c u l a r l y s u c h as d r a g o n through long periods o f time without any favourable termination. For maladies caused b y poisoning have b e e n f o u n d difficult t o c u r e a n d s o m e t i m e s e n t i r e l y unamenable to treatment. H o w e v e r , the b o d i l y 99 t r o u b l e s o f t h e sufferers f r o m t h e s e m a c h i n a t i o n s are o f t e n less g r i e v o u s t h a n t h o s e w h i c h affect t h e i r souls. Fits o f delirium and insanity and intolerable frenzy
a 6 0

See note on , 9 1 . See A p p . p. 6 3 5 .

c

537

PHILO , ' , , , , 8 iv , , , 8 , . 100 XVIII. , , ^ , , , 8 * , 101 . 8 , , , 8 , , , '

Cf. Quod Omn. Prob. 7 4 , where the magic of the Persians

538

T H E S P E C I A L L A W S , I I I . 99-101 swoop d o w n upon them, and thereby the mind, the g r e a t e s t g i f t w h i c h G o d has a s s i g n e d t o h u m a n k i n d , is s u b j e c t t o e v e r y s o r t o f affliction, a n d w h e n it d e s p a i r s o f s a l v a t i o n i t t a k e s its d e p a r t u r e a n d m a k e s its h o m e e l s e w h e r e , l e a v i n g in t h e b o d y t h e b a s e r k i n d o f s o u l , t h e i r r a t i o n a l , w h i c h t h e b e a s t s also s h a r e . F o r e v e r y o n e w h o is left f o r s a k e n b y r e a s o n , t h e b e t t e r p a r t o f t h e s o u l , has b e e n t r a n s f o r m e d i n t o t h e nature o f a beast, e v e n t h o u g h the outward character istics o f his b o d y still r e t a i n t h e i r h u m a n f o r m . X V I I I . N o w t h e t r u e m a g i c , t h e scientific v i s i o n b y 100 w h i c h t h e f a c t s o f n a t u r e are p r e s e n t e d in a c l e a r e r l i g h t , is f e l t t o b e a fit o b j e c t f o r r e v e r e n c e a n d a m b i t i o n a n d is c a r e f u l l y s t u d i e d n o t o n l y b y o r d i n a r y persons b u t b y kings and the greatest kings, and p a r t i c u l a r l y t h o s e o f t h e P e r s i a n s , s o m u c h s o t h a t it is said t h a t n o o n e i n t h a t c o u n t r y is p r o m o t e d t o t h e t h r o n e unless h e has first b e e n a d m i t t e d into the c a s t e o f t h e M a g i . B u t t h e r e is a c o u n t e r f e i t o f this, 101 most properly called a perversion o f art, pursued b y charlatan mendicants and parasites and the basest o f t h e w o m e n a n d s l a v e p o p u l a t i o n , w h o m a k e it t h e i r p r o f e s s i o n t o d e a l i n purifications a n d d i s e n c h a n t m e n t s and promise with s o m e sort o f charms and incanta tions to turn m e n ' s love into deadly enmity and their h a t r e d i n t o - p r o f o u n d affection. T h e s i m p l e s t a n d m o s t i n n o c e n t n a t u r e s a r e d e c e i v e d b y t h e b a i t till at last the worst misfortunes c o m e upon t h e m and thereby the w i d e m e m b e r s h i p which unites great companies
a 6 c

is described in almost the same words as here. See A p p . pp. 635-636. O r " m a d e a partner with," i.e. " has learnt their lore." B u t this would seem to need the dative. T h e genitive, at a n y rate in Philo, is regularly applied to the thing shared. For the use of see note on De Mut. 151.
b c

539

PHILO

102 , , , 6 , * , ,
1

103

/
?

317]

\ , , , , , , , . 104 X I X . . ,

"

Cohn, who originally suggested are 0, later in a note to Heinemann's translation declared the words to be an interpolation. See note c and A p p . p p . 6 3 6 - 6 3 7 . S o Cohn following M a n g e y for MSS. . I follow them without doubt. Is in the sense of the "fountain of reason," i.e. containing reason, as a periphrasis for the mind or soul, impossible ?
2

540

THE SPECIAL LAWS, III. 101-104 of friends and kinsmen falls gradually into decay and is rapidly and silently destroyed. All these things our 102 lawgiver had in view, I believe, when he prohibited any postponement in bringing poisoners to justice and ordained that the punishment should be exacted at once. For postponement encourages the culprits to use the little time they have to live as an oppor tunity for repeating their crimes, while it fills those who already have misgivings as to their safety with a still more horrifying fear, as they think that the sur vival of the poisoners means death to themselves. So 103 just as the mere sight of vipers and scorpions and all venomous creatures even before they sting or wound or attack us at all leads us to kill them without delay as a precaution against injury necessitated by their inherited viciousness, in the same way it is right to punish human beings who though they have received a nature mellowed through the possession of a rational soul, whence springs the sense of fellowship, have been so changed by their habits of life that they shew the savageness of ferocious wild beasts and find their only source of pleasure and profit in injuring all whom they can. X I X . Enough has been said for the present on the 104 subject of poisoners, but we must not fail to observe that occasions often arise unsought in which a man
a 6 c

Philo here clearly implies that he sees that the magical arts described in the previous section fall under the head of the crime denounced in E x . xxii. 18 . Philo finds this meaning in . T h e verb might properly be used of a person temporarily reprieved. Lit. " t o m a k e the best of their opportunities since they are about to die," if the text is to stand, on which see A p p . pp. 6 3 6 - 6 3 7 . Cohn's first suggestion of , mean ing, I suppose, " since they are murderous people," seems to m e impossibly weak.
b c

541

PHILO

, iv 8 , ' * , , {) * 105 . , , , 8 106 ' 8 , , 8 8 , 8 , 8 ' , , , ' . 107 ' , * , 8 , * , 8.

For 105-107 see E x . xxi. 18, 19. Observe that Philo does not really follow up the idea suggested in the preceding section and still more clearly in 9 2 , viz. that manslaughter committed in sudden anger is only a " half action," and pre sumably, therefore, to be punished less severely. For if the other dies on the spot the penalty is still death, and if he dies later, the remission of the penalty is only justified b y the

542

THE SPECIAL L A W S , III. 104-107 commits murder without having come with this purpose in his mind or with any preparations, but has been carried away by anger, that intractable and malignant passion so highly injurious both to him who entertains it and to him against whom it is directed. Sometimes a man goes to the market-place 105 through stress of business ; he meets another of the more headstrong kind who sets about abusing or striking him, or it may be that he himself begins the quarrel; then when they have set to, he wishes to break off and escape quickly ; he smites the other with his clenched fist or takes up a stone and throws it. Suppose that the blow strikes home, then if his 106 opponent dies at once, the striker too must die and be treated as he has treated the other, but if that other is not killed on the spot by the blow, but is laid up with sickness and after keeping his bed and receiving the proper care gets up again and goes abroad, even though he is not sound on his feet and can only walk with the support of others or leaning on a staff, the striker must be fined twice over, first to make good the other's enforced idleness and secondly to compensate for the cost of his cure. This 107 payment will release him from the death-penalty, even if the sufferer from the blow subsequently dies. For as he got better and walked abroad, his death may be due not to the blow but to other causes which often suddenly attack and put an end to persons whose bodily health is as sound as possible.
a b

uncertainty that the death was due to the blow. See on 120 (App. pp. 637-638). E . V . " only he shall p a y for the loss of his time and shall cause him to be thoroughly healed." Philo follows closely the wording of the L X X , .
6

543

PHILO 108 , , , , 8 8 , 8 8 , , . , 8 , 8 \ , 8 . X X . , , . 8 8 , ,
1

109

[318]

110

111

,
,
1

Cohn suggests .

E x . xxi. 22. Here Philo follows the L X X , which differs seriously from the Hebrew. There the words " s o that her fruit depart, and yet no mischief follow," appear to mean (see Driver) that the woman does not die or suffer permanent injury from the miscarriage, and the question of the complete formation or not of the child does not appear at all. L X X iav . . . TTOAQCOV .
b

See A p p . p. 6 3 7 .

544

THE SPECIAL LAWS, III.

a

108-111

If a man comes to blows with a pregnant woman and strikes her on the belly and she miscarries, then, if the result of the miscarriage is unshaped and un developed, he must be fined both for the outrage and for obstructing the artist Nature in her creative work of bringing into life the fairest of living creatures, man. But, if the offspring is already shaped and all the limbs have their proper qualities and places in the system, he must die, for that which answers to this description is a human being, which he has destroyed in the laboratory of Nature who judges that the hour has not yet come for bringing it out into the light, like a statue lying in a studio requiring nothing more than to be conveyed outside and re leased from confinement. X X . This ordinance carries with it the prohibition of something else more important, the exposure of infants,* a sacrilegious practice which among many other nations, through their ingrained inhumanity, has come to be regarded with complacence. For if on behalf of the child not yet brought to the birth by the appointed conclusion of the regular period thought has to be taken to save it from disaster at the hands of the evil-minded, surely still more true is this of the full-born babe sent out as it were to settle in the new homeland assigned to mankind, there to partake of the gifts of Nature. These gifts she draws from earth and water and air and heaven.
6 0 2

108

109

110

111

See A p p . p . 6 3 7 . T h e exposure of children is nowhere expressly forbidden in the law, though doubtless it would fall under the general head of murder as Philo himself suggests in 118, and Josephus presumably held when he says, Contra Ap. ii. 202, that it was forbidden b y the law. T h e L X X mistranslation of E x . xxi. 22 comes in happily to help Philo to clinch the point.
d

VOL. vii

545

PHILO

, , , , 112 ' ; , , , , , 113 . , ; , 114 . , , 115 , ' ' * , , , , * apparently refers to earth, air, and water summed up in . T h e are not given to all the senses. 546

THE SPECIAL LAWS, III. 111-115 Of heavenly things she grants the contemplation, of earthly things the sovereignty and dominion. She bestows in abundance on all the senses what every element contains, on the mind, as on a mighty king, through the senses as its squires, all that they per ceive, without them all that reason apprehends. If 112 the guardians of the children cut them off from these blessings, if at their very birth they deny them all share in them, they must rest assured that they are breaking the laws of Nature and stand self-condemned on the gravest charges, love of pleasure, hatred of men, murder and, the worst abomination of all, murder of their own children. For they are pleasure-lovers 113 when they mate with their wives, not to procreate children and perpetuate the race, but like pigs and goats in quest of the enjoyment which such inter course gives. Men-haters too, for who could more deserve the name than these enemies, these merciless foes of their offspring ? For no one is so foolish as to suppose that those who have treated dishonourably their own flesh and blood will deal honourably with strangers. As to the charges of murder in general 114 and murder of their own children in particular the clearest proofs of their truth is supplied by the parents. Some of them do the deed with their own hands ; with monstrous cruelty and barbarity they stifle and throttle the first breath which the infants draw or throw them into a river or into the depths of the sea, after attaching some heavy substance to make them sink more quickly under its weight. Others 115 take them to be exposed in some desert place, hoping* they themselves say, that they may be saved, but leaving them in actual truth to suffer the most dis tressing fate. For all the beasts that feed on human 547

PHILO

, , , , , , , ' ^ & . ' | , ' ; * , y , ; 117 , , ' , , , ' , , ,

116
a

" ^ V*

<

V O t

MSS. or MSS. .
2

The word

probably carries with it the technical

548

THE SPECIAL LAWS, III. 115-117 flesh visit the spot and feast unhindered on the infants, a fine banquet provided by their sole guardians, those who above all others should keep them safe, their fathers and mothers. Carnivorous birds, too, come flying down and gobble up the fragments, that is, if they have not discovered them earlier, for, if they have, they get ready to fight the beasts of the field for the whole carcase. But suppose some passing 116 travellers, stirred by humane feeling, take pity and compassion on the castaways and in consequence raise them up, give them food and drink, and do not shrink from paying all the other attentions which they need, what do we think of such highly charitable actions ? Do we not consider that those who brought them into the world stand condemned when strangers play the part of parents, and parents do not behave with even the kindness of strangers ? So Moses then, as I have said, implicitly and in- 117 directly forbade the exposure of children, when he pronounced the sentence of death against those who cause the miscarriage of mothers in cases where the foetus is fully formed. No doubt the view that the child while still adhering to the womb below the belly is part of its future mother is current both among natural philosophers whose life study is concerned with the theoretical side of knowledge and also among physicians of the highest repute, who have made researches into the construction of man and examined in detail what is visible and also by the careful use of anatomy what is hidden from sight, in order that if medical treatment is required nothing which could cause serious danger
sense o f " t a k i n g u p " or acknowledgment b y the father. Lat. tollere. See L . & S.
549

PHILO

118 . ' * , , ' 119 . , )/ : ^ * , * , , . 120 X X I . , 121 * , ' , ,

1
1

MSS. heading Ilcpt .

See note ( A p p . ) on 109. E x . xxi. 13. E . V " If a man lie not in wait, deliver him into his hand," i.e. if he is killed b y (Driver), then I will appoint thee a place whither flee." For the first words the L X X has he that
b 4 4 4 4

but G o d accident he shall did not

550

THE

S P E C I A L L A W S , I I I . 118-121 118

should b e neglected through ignorance. But when t h e c h i l d has b e e n b r o u g h t t o t h e b i r t h it is s e p a r a t e d f r o m t h e o r g a n i s m w i t h w h i c h it w a s i d e n t i f i e d and b e i n g isolated and self-contained b e c o m e s a living animal, lacking n o n e o f the c o m p l e m e n t s n e e d e d t o m a k e a h u m a n being. A n d therefore i n f a n t i c i d e u n d o u b t e d l y is m u r d e r , s i n c e t h e d i s p l e a s u r e o f t h e l a w is n o t c o n c e r n e d w i t h a g e s b u t w i t h a b r e a c h o f faith t o t h e r a c e . T h o u g h i n d e e d , i f age h a d t o b e t a k e n into consideration, infanticide to m y m i n d g i v e s a g r e a t e r c a u s e f o r i n d i g n a t i o n , f o r in t h e c a s e o f a d u l t s q u a r r e l s a n d differences s u p p l y any n u m b e r o f reasonable pretexts, but with m e r e babes, w h o have just passed into the light and the life o f h u m a n k i n d , n o t e v e n a false c h a r g e c a n b e b r o u g h t against such absolute i n n o c e n c e . Therefore t h o s e w h o g i r d themselves u p t o conspire against such as t h e s e m u s t b e j u d g e d t o b e t h e c r u e l l e s t a n d m o s t r u t h l e s s o f m e n . T h e h o l y l a w d e t e s t s t h e m a n d has pronounced them worthy o f punishment. X X I . T h e h o l y l a w d e s c r i b e s t h e m a n w h o has b e e n slain w i t h o u t t h e d e l i b e r a t e i n t e n t i o n o f h i m w h o d i d t h e d e e d as h a v i n g b e e n d e l i v e r e d b y G o d i n t o the manslayer's hands. I n this p h r a s e it is p a r t l y d e f e n d i n g o n e w h o has a d m i t t e d l y t a k e n t h e life o f a n o t h e r o n t h e g r o u n d t h a t it w a s t h e life o f a g u i l t y person. F o r it assumes that a merciful and forgiving G o d w o u l d n e v e r s u r r e n d e r an i n n o c e n t m a n t o b e done to death but only one w h o having b e e n enabled b y his r e s o u r c e f u l n e s s t o m a k e a skilful e s c a p e f r o m t h e j u s t i c e o f m e n has b e e n a r r a i g n e d a n d c o n d e m n e d in t h e i n v i s i b l e c o u r t o f N a t u r e , t h a t c o u r t in w h i c h
6

119

120

121

intend i t " (o 8k ).
see A p p . pp. 6 3 7 - 6 3 8 .

For Philo's conception of 551

PHILO

, , , , / / [320] , ^ | 122 . , , ' , , 123 , . , ' ' , , , " " . 124 X X I I . * , .

1 2
2

MSS. (-) ( - ) . The seems out of place. I suggest <> .

i.e. setting the slayer to be His executioner, G o d marks him as one of a less worthy type. Philo is assigning a reason for the , which he regards rather as a sentence of banish ment than as an escape from vengeance.

552

T H E S P E C I A L L A W S , III.

121-124

t r u t h is s e e n i n p e r f e c t p u r i t y , w h i c h is n o t b e c l o u d e d b y v e r b a l artifices, s i n c e i t n e v e r a c c e p t s w o r d s at all b u t u n v e i l s m o t i v e s a n d b r i n g s h i d d e n i n t e n t i o n s into o p e n daylight. Partly, t o o , it lays the manslayer under the imputation, n o t i n d e e d o f murder, since h e is h e l d t o h a v e b e e n t h e m i n i s t e r o f d i v i n e j u d g e m e n t , b u t o f a defilement o f little n o t e and quite insignificant, for w h i c h p a r d o n m a y well b e asked a n d granted. F o r i n inflicting c h a s t i s e m e n t o n 122 o f f e n d e r s w h o s e d e e d s h a v e b e e n e v i l b e y o n d all r e m e d y G o d uses as H i s m i n i s t e r s t h o s e w h o s e sins are f e w and easily r e m e d i e d , t h o u g h H e d o e s n o t s h o w a p p r o v a l o f t h e m b u t m e r e l y t a k e s t h e m as suitable instruments o f v e n g e a n c e . For H e would n o t w i s h t h a t a n y o n e w h o s e w h o l e life is stainless a n d his l i n e a g e also s h o u l d s e t his h a n d t o h o m i c i d e h o w e v e r j u s t l y d e s e r v e d . H e t h e r e f o r e s e n t e n c e d t h e 123 involuntary manslayer to g o into exile, but not just a n y w h e r e n o r y e t f o r all t i m e . For H e assigned to p e r s o n s c o n v i c t e d u n d e r this h e a d six c i t i e s , a n e i g h t h part o f those allotted t o the consecrated tribe, a fact r e c o r d e d in the n a m e o f " cities o f refuge " which H e g a v e t o t h e m , and b y a further edict H e limited the t i m e o f b a n i s h m e n t t o t h e life o f t h e h i g h p r i e s t , after whose death the exile should b e permitted to return.
6 0

X X I I . The first r e a s o n f o r this is as 124 f o l l o w s : t h e a f o r e s a i d t r i b e r e c e i v e d t h e cities as a reward for a righteous slaughter which w e must r e g a r d as t h e m o s t illustrious a c t o f h e r o i s m t h a t has
N u m . xxxv. 6, 11-15. Ibid. 2 8 . For 124-127 see E x . xxxii. Philo here recurs to the story which he has already told at length in Mos. ii. 159 ff. and 2 7 0 ff., to say nothing of shorter accounts in De Ebr. 6 7 , and above, i. 7 9 .
c d b

553

PHILO

125 6 , ol , , , 126 , , , , , ' , , , , , , ' , , 127 .

9 1 2
1
2

MSS. . MSS. .

This certainly is the sense required for this passive (or middle ?) of , but no other examples seem forthcoming, unless JDe Abr. 262 , is to be taken in the sense of " was inspired to give " instead of ' ' prophesied." See note there. 554

T H E S P E C I A L L A W S , III.

125-127

e v e r b e e n a c h i e v e d . W h e n t h e p r o p h e t , s u m m o n e d 125 u p t o t h e h i g h e s t a n d m o s t s a c r e d m o u n t a i n in t h a t r e g i o n , was receiving from G o d the heads which sum u p the particular laws, and had disappeared for several d a y s , t h e b o r n e n e m i e s o f p e a c e h a d diffused t h r o u g h e v e r y p a r t o f t h e c a m p t h e v i c e s t h a t s p r i n g u p in the ruler's absence and had c r o w n e d t h e m with impiety. T h e y m o c k e d at the m o s t excellent and admirable injunctions which b a d e t h e m honour the t r u l y e x i s t i n g G o d , c o n s t r u c t e d a g o l d e n b u l l in i m i t a t i o n o f t h e v a n i t y o f E g y p t , o f f e r e d sacrifices w h i c h w e r e n o sacrifices, h e l d feasts w h i c h w e r e n o feasts a n d d a n c e d d a n c e s o f d e a t h w i t h s o n g s a n d hymns which should have b e e n dirges. T h e n this 126 s a m e t r i b e , s o r e l y d i s t r e s s e d at t h e s u d d e n b a c k s l i d i n g a n d fired w i t h z e a l b y t h e i r h e a r t - f e l t h a t r e d o f e v i l , e v e r y m a n o f t h e m filled w i t h r a g e , f r e n z i e d , p o s s e s s e d , t o o k a r m s as i f a t o n e s i g n a l , a n d d e s p i s i n g all t h o u g h t s o f d a n g e r m o w e d d o w n t h e i r f o e s d r u n k with the twofold intoxication o f impiety and wine. T h e y b e g a n with their nearest and dearest, for t h e y a c k n o w l e d g e d no love nor kinship b u t G o d ' s love, and in t h e s p a c e o f a f e w h o u r s 2 4 , 0 0 0 h a d fallen w h o s e f a t e s e r v e d as a w a r n i n g t h r o u g h f e a r t h a t t h e y m i g h t suffer t h e l i k e t o t h o s e w h o w e r e o n t h e b r i n k o f s h a r i n g t h e i r d e l u s i o n . T h i s c a m p a i g n , w a g e d s p o n - 127 taneously and instinctively o n behalf o f piety and
6 0 d

M u c h the same phraseology as in Mos. ii. 162, except that there the coupled with signifies the dancers rather than, as here, the dances. T h e same phrase as in Mos. ii. 170. A slip for 3 0 0 0 (given correctly De Ebr. 67 and Mos. ii. 2 7 4 ) , induced b y confusion with N u m . xxv. 9, where Philo saw a similar slaughter rather than a plague. See Mos. i. 3 0 4 and note.
c d

555

PHILO

* | [321] 128 . X X I I I . , , , , ,
, '
9

, , . 129 , ' , , ' The first reason for the choice of the Levitical cities was that their history shewed that homicide was not necessarily a crime. T h e second was that their superior sanctity made them a more secure refuge. 556

THE SPECIAL L A W S , III. 127 -129 holiness towards the truly existing God and fraught with much danger to those who undertook it, was approved by none other than the Father of all Who took it upon Himself to judge the cause of those who wrought the slaughter, declared them pure from any curse of bloodguiltiness and gave them the priest hood as a reward for their gallantry. X X I I I . So then he bids the unintentional homicide 128 flee to some of the cities allotted to this tribe, there to gain consolation and be saved from despairing of salvation altogether. There the place will remind him of the fearless courage once shewn in the past; there he may reflect that those who shed blood in tentionally received not only full pardon but also rewards great and much to be desired and fraught with abundant happiness ; and that, if they fared thus, much more will those whose act was not pre meditated receive, not indeed such privileges as confer honour, but at least the lowest and last that they do not pay for the blood they have shed with their own. This shews that not every kind of homi cide is culpable but only that which entails injustice, and that as for the other kinds if it is caused by an ardent yearning for virtue it is laudable and if un intentional it is free from blame. No 129 more need be said about the first reason ; we must proceed at once to explain the second. The law wishes to preserve the unintentional homicide, as it recognizes that in intention he was free from guilt, and that with his hands he had been the servant of justice, the overseer of human affairs. It knows that watching and waiting for him are blood-thirsty enemies, the kinsmen of the dead man, urged on to vengeance by overwhelming pity and inconsolable
557

PHILO

130 , ) , , ' ts" , , , * , , . 131 ' , , * , , , * , . 132

1
1

MSS. .

Philo's explanations in 131-136 of "till the death of the high priest" are (1) that the high priest, as representing the nation, is bound to inflict the punishment which the 558

THE SPECIAL LAWS, III. 129-132 grief, and so carried away by unreasoning passion that they do not inquire what is true or essentially just. It therefore permitted such a one to fly for refuge, 130 not to the holy temple, since he had not yet been purged, nor yet to some obscure and insignificant place where he might easily be surrendered as one of little account, but to a holy city which comes midway between holy and profane ground and is in a sense a secondary temple. For the cities of the consecrated order compared with the others receive a higher reverence, corresponding, I consider, to the honour paid to their respective occupants. The law wished in fact to use the superior rank of the city which gave them shelter to put the safety of the fugitive on the firmest possible footing. W h e n , as 131 I said, it appointed the death of the high priest as the date for the exile's return, it did so for some such reason as this. Just as each single individual who is wilfully murdered has kinsmen to inflict vengeance on the murderer, so too the whole nation has a kinsman and close relative common to all in the high priest, who as ruler dispenses justice to litigants according to the law, who day by day offers prayers and sacrifices and asks for blessings, as for his brothers and parents and children, that every age and every part of the nation regarded as a single body may be united in one and the same fellowship, making peace and good order their aim. Everyone, then, who has slain another 132 unintentionally must fear the high priest as a champion and defender of the slain and keep himself
a

fugitive incurs b y leaving his refuge; (2) that he is a theoreti cally perfect character and will therefore refuse to tolerate the presence of even the involuntary offender. In the first case the is regarded as a refuge, in the second as exile (as in 1 2 3 ) . See further A p p . p. 6 3 8 .

559

PHILO

' , | [322] , 8 . 133 " , /* , 134 . X X I V . . , '' , ' , ' . 135 , , , 136 , . , ' ,
9 1

Cohn expunged the note b.

a

quite wrongly, I t h i n k ;

see

While the second explanation has something in common with the allegorical interpretation in De Fuga 108 f., it is difficult to see why as it stands it is more suitable for older ears than the other. Perhaps the idea is that it involves the theological and somewhat mystical distinction between volun tary and involuntary sins on which Philo often dwells in his allegorical disquisitions, cf. e.g. De Ebr. 125.

560

THE SPECIAL LAWS, III.

132-136

shut up within the city in which he has taken refuge, never venturing to shew himself outside the walls, that is, if he sets any value on his safety, or on a life secure from danger. When, then, he says that the 133 exile must not return till the death of the high priest, it is as much as to say till the death of the common kinsman of all, who alone has authority to arbitrate on the rights both of the living and the dead. X X I V . Such is the reason which we find suitable to 134 younger ears, but for elders and those whose character is fully developed there is another which may pro perly be given. For laymen it may be allowed that it is enough to keep undefiled from voluntary mis deeds only, and anyone who likes may say the same of the other priests, but he must make an exception of the high priest and agree that he needs to be innocent of the involuntary as well as the voluntary. The contact with pollution of any kind is forbidden 135 to him, whether it is the result of definite purpose or of some movement of the soul which he has not willed, for only so can he take his place as revealer in both aspects, his motives blameless and his life so fortunate that no stigma attaches to it. It is a 136 necessary consequence that such a one should include in the objects of his displeasure the unintentional homicides, regarding them not indeed as accursed, but yet not pure or free from sin of every kind, how ever much they are admitted to have ministered to
6

Cohn's rejection of , though accepted b y Heinemann, seems to m e unreasonable. is a strong word, and to negative it perfectly agrees with the description of uninten tional homicide as a pollution of little note ( 121). Apart from this, does not suit the parallelism, which Cohn's text demands, between and .
VOL. v i i

561

PHILO

, * . X X V . * ' . 137 , . . , ' 138 . , , , 139 . ^ , /?^ 140 . [323] |

1 2

S o MSS. : Cohn corrects to . In view of the common conjunction between and the reflexive, I think the M S . reading is preferable. MS. heading .
2

562

THE SPECIAL LAWS, III. 1 3 6 - 1 4 0 Nature's will, who has used them as instruments of vengeance against those who have fallen by their hands, condemned to death in the secret tribunal where she sits as sole judge. X X V . What has been said applies to free-born persons of citizen rank; the enactments which follow deal with slaves whose death is caused by violence. Servants rank lower in fortune but in nature can claim equality with their masters, and in the law of God the standard of justice is adjusted to nature and not to fortune. And therefore the masters should not make excessive use of their authority over slaves by showing arrogance and contempt and savage cruelty. For these are signs of no peaceful spirit, but of one so intemperate as to seek to throw off all responsibility and take the tyrant's despotism for its model. He who has used his private house as a sort of stronghold of defiance and allows no freedom of speech to any of the inmates, but treats all with, the brutality created by his native or perhaps acquired hatred for his fellow-men, is a tyrant with smaller resources. By his use of them he gives proof that he will not stay where he is, if he gets more wealth into his hands, for he will pass on at once to attack cities and countries and nations, after first reducing his own fatherland to slavery, a sign that he will not deal gently with any of his other subjects. Such a one must clearly understand that his misconduct cannot be prolonged or widely extended with immunity, for he will have for his adversary justice, the hater
a

137

138

139

140

Presumably these are non-Israelites, cf. ii. 123. For the sentiments expressed cf. ii. 6 9 . For the following sections see E x . xxi. 2 0 , 21.

563

PHILO

, , 141 * , /? , ' , , , . 142 , , * , * , , , , 143 , . , 9

The thought of justice as the adversary and the legal process described in the next section probably spring from a misunderstanding of E x . xxi. 2 0 . There, where the E . V . has " he shall surely be punished," the LXX has . Philo, misunderstanding, as often, the Hebrew idiomatic way of strengthening the verb, takes this to mean " he shall be condemned b y justice." H e also interprets this to imply the death-penalty, though the text points rather to a fine (see Driver, ad loc).

564

THE SPECIAL LAWS, III. 140-143 of evil, the defender and champion of the ill-used, who will call upon him to give an account for the unhappy condition of the sufferers. And if he 141 alleges that the stripes he inflicted were meant as a deterrent and not with the intention of causing death, he shall not at once depart with a cheerful heart, but will be brought before the court, there to be examined under strict investigators of the truth as to whether he meant to commit homicide or not; and if he is found to have acted with intentional wickedness and with malice aforethought he must die, and his position as master will avail him nothing to escape the sentence. But if the 142 sufferers do not die on the spot under the lash but survive for one or perhaps two days, the situation is different and the master is not to be held guilty of murder. In this case he is provided with a valuable plea, namely that he did not beat them to death at the time nor yet later when he had them in his house, but suffered them to live as long as they could, even though that was quite a short time. Furthermore he may argue that no one is so foolish as to try to harm another when he himself will be wronged thereby. And it is true that anyone who kills a slave 143 injures himself far more, as he deprives himself of
6

E x . xxi. 21, " Notwithstanding if he continue ( L X X , " survive " ) a d a y or two, he shall not be punished; for he is his m o n e y . " Philo understands the first part of this to mean that the master will be acquitted on the grounds that if he had intended to kill the slave he would have done so at once. T h e last w o r d s , for he is his m o n e y , " which probably mean that the master will not be fined, as he anyhow loses his property, are construed as a plea that he cannot have intended to destroy a valuable possession. Philo fails to observe that the plea would have been equally applicable if the slave had died on the spot.
14

565

PHILO

. , , . 144 X X V I . , . ;
1

145 . , * , * , , . , . | , [324] J {)
1 4 6

,
1

MS. heading

For 144-146 see E x . xxi. 2 8 - 3 2 and 3 5 , 3 6 . The stoning is probably to avoid contact, cf. E x . xix. 13, " no hand shall touch him but he shall surely be stoned or 566
5

THE SPECIAL L A W S , III. 1 4 3 - 1 4 6 the service which he receives from him when alive and loses his value as a piece of property, which may be possibly very considerable. When the slave has committed some act worthy of death his master should bring him before the judges and state the offence, thus leaving the decision of the penalty with the laws instead of keeping it in his own hands. X X V I . I f a bull gores a man and kills him, it must 144 be stoned, since it is not fit to be slaughtered as a sacrifice, and its flesh must not be eaten. Why is this ? It is required by the law of holiness that the flesh of an animal that has killed a man should not be used as a foodstuff for men or to make their food more palatable. If the owner of the animal knowing 145 that it is savage and wild has not tied it up nor kept it shut up under guard, or if he has had information from others that it is unmanageable, he must be held guilty as responsible for the death by allowing it to range at large. And while the aggressive animal is to be put to death at once, the owner must also forfeit his life or else redeem it by a ransom, what punishment he must suffer or what compensation he must pay being left to the decision of the court. If, however, it is a slave who is killed, he must make good his value to the owner and if it has gored not a man 146 but one of the live-stock, here too the owner of the beast which has caused its death must pay like for
a 6 c

shot through " (with a dart). Philo seems to understand it that a n y animal killed in the ordinary w a y is suitable for sacrifice. S o E . V . "hath not kept him in." T h e L X X has = " r e m o v e d " or " k e p t him out of the w a y . " Heine mann notes that here Philo is nearer to the Hebrew than to the L X X . But this m a y be merely accidental. His inter pretation of is a very natural one.
c

567

PHILO

* , ^ . 147 X X V I I . , * , , * . 148 , . , 149 . , ' , , ,

1 25

The words in brackets only appear in two MSS. See note a. MS. heading Uepi .
2

E x . xxi. 3 6 , " p a y bull for bull." Philo, I think, rightly interprets this to p a y compensation enough to b u y another bull (or whatever the animal killed is), not as Goodenough, to hand over his own (and vicious) bull to the other. T h e words expunged b y Cohn (see note 1), "because having foreknowledge of the savageness of his own animal he has not taken precautions; and if it kills the beast of another, he must p a y the like as compensation," are absurdly super-

568

THE SPECIAL L A W S , III. 146-149 like, taking the dead animal for his own, and be thankful that as the original cause of the wanton mischief he does not suffer a greater loss. X X V I I . It is a common practice with some people 147 to dig deep holes in the ground either when they are opening veins of spring water or making receptacles for the rain water. Then after widening the tunnels out of sight, instead of walling the mouths in or cover ing them up with a lid as they should, through some fatal carelessness or mental aberration they leave them gaping as a death-trap. If, then, some person walking 148 along does not notice them in time but steps on a void and falls down and is killed, anyone who wishes may bring an indictment on behalf of the dead man against the makers of the pit, and the court must assess what punishment they must suffer or what compensation they must pay. But if anyone of the cattle falls down and is killed, they must make good to the owners the value of the animal as if it were alive and keep the dead body for themselves.^ Of the 149 same family as the above is the offence committed by those who in building their houses leave their roofs flat instead of ringing them in with parapets to pre vent anyone being precipitated unawares over the edge. Indeed they are to the best of their ability
6 c a

fluous. Cohn (Hermes, 1908, p. 2 0 6 ) also considers that the Greek has faults of which Philo would not have been guilty. Philo passes over the case (v. 3 6 ) where the bull has not been k n o w n to be vicious, when the two owners divide the loss between them. For 147-148 see E x . xxi. 3 3 , 3 4 , which, however, legislates for cases where death is thus caused to an animal, not to a m a n . See A p p . p. 6 3 8 . Deut. xxii. 8, where, though no penalty is prescribed, it is implied that the omission will constitute bloodguiltiness ( L X X ). See A p p . p p . 6 3 8 - 6 3 9 .
b c d

569

PHILO

, * , iv . 150 X X V I I I . , , * ^ , 151 . ' , ' , , , * , . 152 , , * , ' . ^ ^

9

N u m . . 3 1 , 3 2 . In the second of these verses, where the E . V . has ye shall take no ransom for him that is fled to his city of refuge, that he should come again to dwell in the land until the death of the priest," the L X X has ., which might easily be wrongly taken to mean " ye shall not accept a ransom so that he shall fly." Philo's phrase in " substitute banishment for death " suggests that he did take it so, meaning presum ably that the voluntary homicide might purchase a leave to use the city of refuge.
4 1

570

T H E S P E C I A L L A W S , III. 149-152 m u r d e r e r s , e v e n i f n o o n e is k i l l e d b y t h e f o r c e o f t h e fall. T h e y m u s t r e c e i v e t h e s a m e p e n a l t y as t h o s e w h o leave the mouths o f their pits wide o p e n . X X V I I I . " T h e l a w f o r b i d s t h e a c c e p t a n c e o f 150 ransom-money from a murderer deserving o f death, i n o r d e r t o m i t i g a t e his p u n i s h m e n t o r s u b s t i t u t e b a n i s h m e n t f o r d e a t h , f o r b l o o d is p u r g e d w i t h b l o o d , t h e b l o o d o f t h e wilfully m u r d e r e d w i t h t h e b l o o d o f the slayer. S i n c e t h e r e are n o b o u n d s t o t h e in- 151 i q u i t i e s o f evil n a t u r e s , a n d t h e y are e v e r c o m m i t t i n g a superabundance o f enormities and extending and e x a l t i n g t h e i r v i c e s b e y o n d all m e a s u r e a n d all l i m i t , the lawgiver would, if he could, have sentenced them t o d i e t i m e s b e y o n d n u m b e r . B u t s i n c e this w a s i m p o s s i b l e h e o r d a i n e d a n o t h e r p e n a l t y as an a d d i t i o n , and ordered the manslayers t o b e crucified. Y e t 152 after g i v i n g this i n j u n c t i o n h e h a s t e n e d t o r e v e r t t o his n a t u r a l h u m a n i t y a n d s h e w s m e r c y t o t h o s e w h o s e d e e d s w e r e m e r c i l e s s w h e n h e says " L e t n o t t h e sun g o d o w n u p o n the crucified b u t let t h e m b e b u r i e d in t h e e a r t h b e f o r e s u n d o w n . " F o r w h i l e it was necessary that the enemies o f every part o f the u n i v e r s e s h o u l d after p u n i s h m e n t b e s e t o n h i g h a n d
6 0 d

Ibid. v. 3 3 " the land shall not be purged from the blood shed upon it but b y the blood of him that shed it." O r simply " h a n g e d u p . " But in the other two places where Philo uses the word, De Post. 61 and De Som. ii. 2 1 3 , it is definitely coupled with nailing, and he probably under stood the of the LXX to mean " affix to something wooden," as also did Paul in G a l . iii. 13. Prob ably he understood that it is only the corpse of the malefactor which is so affixed, though he does not m a k e it absolutely clear. Deut. xxi. 2 2 , 2 3 . Philo treats the text very freely. It does not enjoin the " hanging," but merely that if it is done, the b o d y shall be buried the same day. N o r is it specified that it is a punishment for murderers in particular.
c d

571

PHILO

| [325] , , . 153 X X I X . , * , ' , 154 . , , , 155 . " , ' ' , , , ' , , 156 , , ; , *

Deut. xxiv. 16.

572

THE SPECIAL LAWS, III. 1 5 2 - 1 5 6 exhibited to the sun and heaven and air and water and earth, it was equally necessary that they should be thrust down into the place of the dead and there entombed, that nothing above the earth might be polluted by them. X X I X . Another excellent ordinance is that fathers 153 should not die for their sons nor sons for their parents, but each person who has committed deeds worthy of death should suffer it alone and in his own person. This order has in view those who either set violence before justice or are strongly influenced by family affection. These last in their excessive and over- 154 whelming devotion will often be willing and glad to sacrifice their guiltless selves for the guilty and die in their stead. They count it a great gain to be spared from seeing, parents their children and sons their parents, undergoing a punishment which they feel will make their after-life intolerable and more painful than any death. To these we should answer 155 " your devotion is mistimed and the mistimed deserves censure just as the rightly timed deserves praise. It is right indeed to shew friendship to those whose actions are worthy of friendship, but no evil-doer is a true friend. Those whom we call our kinsfolk or within the circle of kinsmen our friends are turned into aliens by their misconduct when they go astray ; for agreement to practise justice and every virtue makes a closer kinship than that of blood, and he who abandons this enters his name in the list not only of strangers and foreigners but of mortal enemies. Why, 156 then, under the false name of devotion do you assume to be all that is kind and humane and cloak the realities, your weakness and unmanliness ? For un manly is the nature you shew in letting compassion
573

PHILO

; '

*
1

, , ; " 157 X X X . ' * ,

158 ,

, * 7ravaTiVeaftxi , * ; * ,

159

, . [326] |

, ,

, , ' ,
1

MSS. .

574

THE SPECIAL LAWS, III. 156-159 overcome your reason, only to commit a double wrong in trying to deliver the guilty from chastise ment and in thinking it right that you should be punished in their stead when no blame at all has been cast upon you." X X X . Still these 157 can plead in their defence that they seek no profit and are moved by exceeding affection for their nearest of kin, to save whom they propose cheerfully to lay down their lives. But the other 158 kind, the cruel of heart and bestial of nature, would be spurned, I need not say by all respectable people, but by any who are not thoroughly uncivilized in soul. I mean those who either secretly and craftily or boldly and openly threaten to inflict the most grievous sufferings on one set of persons in substitution for another and seek the destruction of those who have done no wrong on the pretext of their friendship or kinship, or partnership, or some similar connexion, with the culprits. And they sometimes do this with out having suffered any grievous harm but merely through covetousness and rapine. An 159 example of this was given a little time ago in our own district by a person who was appointed to serve as a collector of taxes. When some of his debtors whose default was clearly due to poverty took flight in fear of the fatal consequences of his vengeance, he carried off by force their womenfolk and children and parents and their other relatives and beat and subjected them to every kind of outrage and contumely in order to make them either tell him the whereabouts of the fugitive or discharge his debt themselves. As they could do neither the first for want of knowledge, nor the second because they were as penniless as the fugitive, he continued this treatment until while 575

PHILO

* 160 , , , * , , , 161 , , , 162 ^ , , , ' , / / . 163 ' , , , 7}// , ,

576

THE SPECIAL LAWS, III. 1 5 9 - 1 6 4 wringing their bodies with racks and instruments of torture he finally dispatched them by newlyinvented methods of execution. He filled a large 160 basket with sand and having hung this enormous weight by ropes round their necks set them in the middle of the market-place in the open air, in order that while they themselves sank under the cruel stress of the accumulated punishments, the wind, the sun, the shame of being seen by the passers-by and the weights suspended on them, the spectators of their punishments might suffer by anticipation. Some of 161 these, whose souls saw facts more vividly than did their eyes, feeling themselves maltreated in the bodies of others, hastened to take leave of their lives with the aid of sword or poison or halter, think ing that in their evil plight it was a great piece of luck to die without suffering torture. The others 162 who had not seized the opportunity to dispatch them selves were brought out in a row, as is done in the awarding of inheritances, first those who stood in the first degrees of kinship, after them the second, then the third and so on till the last. And when there were no kinsmen left, the maltreatment was passed on to their neighbours and sometimes even to villages and cities which quickly became desolate and stripped of their inhabitants who left their homes and dispersed to places where they expected to remain unobserved. Yet perhaps it is not to be wondered at 163 if uncivilized persons who have never had a taste of humane culture, when they have to collect the revenue in obedience to imperious orders levy the annual tributes not only on property but on bodies, and even on the life when they bring their terrors to bear upon these substitutes for the proper debtors. Indeed in 164
VOL. VII 577

PHILO

164 . , , , , , 165 , ; * , , , ; * , ; [327] | ; 166 , , * ' , * , , * * ** * , ' , '

The text here is very difficult I have not altered the form printed b y Cohn, who, as also M a n g e y , supposed a lacuna after but I doubt whether the error lies here. Something like is required as subject to , for the legislator is not supposed to be guarding against his own ruin, but that of his relations. If is omitted, or some other infinitive = dependent on substituted, and inserted before , the sentence, though very awkward, will be translatable. In that case is co-ordinate with and the sense as given in the translation. Heinemann, accepting the lacuna, suggested filling it b y , i.e. " it would be terrible to see the safe man in such a plight," but this, I think, would require .
1

578

T H E S P E C I A L L A W S , III.

164-166

t h e p a s t t h e l e g i s l a t o r s t h e m s e l v e s , w h o are t h e l a n d m a r k s a n d s t a n d a r d s o f j u s t i c e , h a v e n o t shrunk f r o m a c t i n g as such t o t h e g r e a t e s t i n j u s t i c e . With an e y e t o m e n ' s opinions rather t h e n t o truth t h e y h a v e o r d a i n e d t h a t t h e f a t e o f traitors a n d t y r a n t s s h o u l d b e s h a r e d b y t h e c h i l d r e n in t h e first c a s e a n d b y t h e n e x t five families in t h e s e c o n d . W h y , o n e m i g h t a s k ? I f t h e y w e r e c o m p a n i o n s in 165 e r r o r l e t t h e m also b e c o m p a n i o n s in p u n i s h m e n t , b u t if t h e y h a d n o association with the others, never followed the same objects, never let elation at the success o f their kinsmen t e m p t t h e m to a life o f e a s e a n d p l e a s u r e , w h y s h o u l d t h e y b e p u t to death ? Is t h e i r r e l a t i o n s h i p t h e o n e s o l e r e a s o n ? T h e n is it b i r t h o r l a w l e s s a c t i o n s w h i c h d e s e r v e p u n i s h m e n t ? P r o b a b l y y o u , m o s t r e v e r e n d 166 lawgivers, h a d w o r t h y p e o p l e for relations. I f t h e y had b e e n b a d , I d o n o t think the idea o f such enact ments would have entered your minds. Indeed you w o u l d have b e e n indignant if others had proposed t h e m , for y o u would have taken precautions that the m a n w h o l i v e s in s a f e t y s h o u l d n o t suffer ruin w i t h those w h o run into danger, nor b e set o n a level with t h e m in misfortune. O f the two situations one i n v o l v e s a d a n g e r w h i c h y o u w o u l d g u a r d a g a i n s t and n o t a l l o w a n o t h e r t o i n c u r : t h e o t h e r has n o t h i n g t o
6 0 d

depends on understood. Heinemann impossibly translates " d i e fiinf nachsten Verwandten ihres Hauses." For the law see A p p . pp. 639-640. T h e translation is based, as stated in note 1, on the con jecture that is to be omitted. Though the idea of the passage is fantastic, the general meaning seems clear, however uncertain the details of the text. I understand as having b a d , " 8e as having g o o d " relations.
b c d 4 4 44

579

PHILO

, * . 167 ' 6 [/cat] , . 168 , , ' ' . 169 X X X I . ' , , , .

1
1

MS. heading Tlepl

A t this point Philo, having hitherto discussed actions which lead, or are intended to lead, to the Joss of h u m a n life, turns to the question of assaults which do not necessarily have, nor are intended to have, that result. T h a t these should be in cluded under his seventh commandment is perfectly rational, and indeed he has stated this in De Dec. 170. T h e y m a y 580

THE SPECIAL LAWS, III. 1 6 6 - 1 7 0 fear and a sense of security often persuades people to neglect insuring the safety of the innocent. So then our legislator took these things into con- 167 sideration and observing the errors current among other nations regarded them with aversion as ruinous to the ideal commonwealth; persons whose conduct shewed any kind of sloth or inhumanity or vice he detested and would not ever surrender anyone whose life had been passed in their company to be punished with them and thus made an appendix to the crimes of others. He therefore expressly forbade that sons 168 should be slain instead of fathers or fathers instead of sons. Thereby also he gave it as his judgement that persons who had sinned should be the persons who were punished, whether the punishment consisted of monetary fines or stripes and injurious treatment of a still more violent kind, or wounds and maiming and disfranchisement and exile or any other kind of sentence. For in the single statement that one man should not be killed instead of another he included also the cases which he left unmentioned. X X X L Market-places and council-halls and law- 169 courts and gatherings and meetings where a large number of people are assembled, and open-air life with full scope for discussion and actionall these are suitable to men both in war and peace. The women are best suited to the indoor life which never strays from the house, within which the middle door is taken by the maidens as their boundary, and the outer door by those who have reached full womanhood. Organ- 170
a

involve other matters. Thus the law discussed in the next twelve sections, though it gives rise to a disquisition on female modesty, is primarily directed against an assault, just as the " eye for eye " of 184 is preceded b y the discussion of q u a l punishment in 181 f.

581

PHILO

170 , * , ' . ' , , , . 171 ' , , , ' , [328] | 172 , , ' , , , * 173 , , , , There was of course no Jewish temple in Alexandria. Philo m a y mean the synagogue, but surely no sacrifice could be offered there. It seems to me more probable that he is giving advice to the female population in general and does not feel any necessity to speak disrespectfully of their religious observances. But see A p p . p. 6 4 0 . Lit. " a citizeness," carrying with it something of the idea
b

582

T H E S P E C I A L L A W S , III.

170-173

i z e d c o m m u n i t i e s are o f t w o sorts, t h e g r e a t e r w h i c h w e call cities a n d t h e s m a l l e r w h i c h w e call h o u s e holds. B o t h o f these have their g o v e r n o r s ; the g o v e r n m e n t o f t h e g r e a t e r is a s s i g n e d t o m e n u n d e r t h e n a m e o f s t a t e s m a n s h i p , t h a t o f t h e lesser, k n o w n as h o u s e h o l d m a n a g e m e n t , t o w o m e n . A w o m a n , 171 then, should not b e a b u s y b o d y , meddling with matters outside her household concerns, but should s e e k a life o f s e c l u s i o n . S h e s h o u l d n o t s h e w h e r s e l f off l i k e a v a g r a n t in t h e s t r e e t s b e f o r e t h e e y e s o f o t h e r m e n , e x c e p t w h e n s h e has t o g o t o t h e temple, a n d e v e n t h e n she s h o u l d t a k e p a i n s t o g o , n o t w h e n t h e m a r k e t is full, b u t w h e n m o s t p e o p l e h a v e g o n e h o m e , and so like a free-born lady w o r t h y o f the n a m e , with everything quiet around her, m a k e her oblations and offer h e r p r a y e r s t o a v e r t t h e evil a n d g a i n t h e g o o d . T h e a u d a c i t y o f w o m e n w h o w h e n m e n are e x c h a n g - 172 i n g a n g r y words or b l o w s hasten t o j o i n in, under the p r e t e x t o f assisting t h e i r h u s b a n d s in t h e f r a y , is r e p r e h e n s i b l e a n d s h a m e l e s s in a h i g h d e g r e e . And so in wars and campaigns and e m e r g e n c i e s which t h r e a t e n t h e w h o l e c o u n t r y t h e y are n o t a l l o w e d t o take their place according t o the j u d g e m e n t o f the l a w , h a v i n g in v i e w t h e fitness o f t h i n g s , w h i c h it w a s resolved t o k e e p unshaken always and everywhere a n d c o n s i d e r e d t o b e in i t s e l f m o r e v a l u a b l e t h a n victory or liberty or success o f any kind. I f i n d e e d 173 a, w o m a n l e a r n i n g t h a t h e r h u s b a n d is b e i n g o u t r a g e d is o v e r c o m e b y t h e w i f e l y f e e l i n g i n s p i r e d b y h e r l o v e f o r h i m a n d f o r c e d b y t h e stress o f t h e e m o t i o n t o h a s t e n t o his assistance, s h e m u s t n o t unsex herself b y a boldness b e y o n d what nature
b

of .

Cf.

, De

Mig.

9 9 , also De

Cong. 6 3 .

583

PHILO

, * , el 8 . 174 , ; , , ' 175 . [ ] * ' , , , , , ' , , ' ' .

9 9 1 2 9

Cohn brackets , or would transfer it to after It seems to me in its antithetical position very idiomatic. M a n g e y ' s correction to is, I think, inferior Greek. In the MSS. is placed after .
2 a

Deut. xxv. 11, 12.

Philo appears at first sight to give

584

THE SPECIAL LAWS, III. 173-176 permits but limit herself to the ways in which a woman can help. For it would be an awful catastrophe if any woman in her wish to rescue her husband from outrage should outrage herself by befouling her own life with the disgrace and heavy reproaches which boldness carried to an extreme entails. What, is a 174 woman to wrangle in the market-place and utter some or other of the words which decency forbids? Should she not when she hears bad language stop her ears and run away ? As it is, some of them go to such a length that, not only do we hear amid a crowd of men a woman's bitter tongue venting abuse and contumelious words, but see her hands also used to assaulthands which were trained to weave and spin and not to inflict blows and injuries like pancratiasts and boxers. And while all else might be 175 tolerable, it is a shocking thing, if a woman is so lost to a sense of modesty, as to catch hold of the genital parts of her opponent. The fact that she does so with the evident intention of helping her husband must not absolve her. To restrain her over-boldness she must pay a penalty which will incapacitate her self, if she wishes to repeat the offence, and frighten the more reckless members of her sex into proper behaviour. And the penalty shall be thisthat the hand shall be cut off which has touched what decency forbids it to touch. The managers of gymnastic 176
0 6

approval to this law, and if he realizes that it is open to the same objections as he made to a similar enactment in ii. 2 4 4 , he does not say so. Still one m a y perhaps see some hesita tion. T h e phrase ' m a y not mean more than that the l a w says so. I n 178 of the literal explanation he merely says that is what is commonly given, not that it is true, and his preference for the allegorical is not disguised. . S o D e u t e r o n o m y , Thine eye shall have no pity."
6 44

585

PHILO

176 , , , / ^ / . , , , ' 177 , * , ; , ' | [329] emrayjaaaiv . 178 X X X I I . " ' , ' , , , * , , , ,
1
1

Perhaps omit with one MS.

See A p p . p. 6 4 0 . The text is allegorized in substantially the same w a y in

586

THE SPECIAL LAWS, III. 176-178 competitions also deserve praise for debarring women from the spectacle, in order that they may not be present, when men are stripping themselves naked, nor debase the sterling coin of modesty, by disre garding the statutes of nature which she has laid down for each section of our race. For men too cannot with propriety be present when women are taking off their clothes. Each sex should turn away from seeing the nakedness of the other and so comply with what nature has willed. Surely, then, if it is 177 reprehensible for them to use their sight, their hands are far more guilty. For the eyes often take liberties and compel us to see what we do not wish to see, but the hands are ranked among the parts which we keep in subjection, and render obedient service to our orders. X X X I I . This is the explanation commonly and 178 widely stated, but I have heard another from highly gifted men who think that most of the contents of the law-book are outward symbols of hidden truths, expressing in words what has been left unsaid. This explanation was as follows. There is in the soul a male and female element just as there is in families, the male corresponding to the men, the female to the women. The male soul assigns itself to God alone as the Father and Maker of the Universe and the Cause of all things. The female clings to all that is born and perishes ; it stretches out its faculties like a hand to catch blindly at what comes in its way, and gives the clasp of friendship to the world of created things with all its numberless changes and transmutations, instead of to the divine order, the immutable, the
6

De Som. ii. 6 8 , 6 9 , though the point of the " female s o u l " is not there brought out.

587

PHILO

179 . , , ' * 180 , ' , , , () . ' . 181 X X X I I I . * , * rpaiijLtaat * ' 182 , , , ,

A s noted on De Som. ii. is the L X X translation of the word translated " secrets" in E . V . Heinemann " in naturlichem Zusammenhang." I hardly think can bear this meaning. I understand it of the higher truths of nature, which the allegorist ( ) con templates. See note on De Abr. 9 9 , and the references there given.
b

588

T H E S P E C I A L L A W S , III.

179-182

blessed, the thrice happy. N a t u r a l l y t h e r e f o r e w e 179 a r e c o m m a n d e d i n a s y m b o l t o c u t off t h e h a n d w h i c h has t a k e n h o l d o f t h e " p a i r , " n o t m e a n i n g that the b o d y s h o u l d b e m u t i l a t e d b y t h e loss o f a m o s t e s s e n t i a l m e m b e r , b u t t o b i d us e x s c i n d f r o m t h e soul t h e g o d l e s s t h o u g h t s w h i c h t a k e f o r t h e i r basis all t h a t c o m e s into b e i n g t h r o u g h birth ; for the " pair " are a s y m b o l o f s e e d - s o w i n g and birth. I will a d d 180 another thought, following where the study o f nature leads m e . T h e m o n a d is t h e i m a g e o f t h e first c a u s e , t h e d y a d o f m a t t e r passive and divisible. Therefore o n e w h o honours the d y a d before the m o n a d should n o t fail t o k n o w t h a t h e h o l d s m a t t e r in h i g h e r e s t e e m t h a n G o d . I t is f o r this r e a s o n t h a t t h e l a w j u d g e d i t r i g h t t o c u t off this t e n d e n c y o f t h e s o u l as i f it w e r e a h a n d , f o r t h e r e is n o g r e a t e r i m p i e t y t h a n t o ascribe t o the passive element the p o w e r o f the active principle. X X X I I I . T h e l e g i s l a t o r s d e s e r v e c e n s u r e w h o 181 prescribe for malefactors punishments which do n o t r e s e m b l e t h e c r i m e , s u c h as m o n e t a r y fines f o r assaults, d i s f r a n c h i s e m e n t f o r w o u n d i n g o r m a i m i n g another, expulsion from the country and perpetual b a n i s h m e n t f o r wilful m u r d e r o r i m p r i s o n m e n t f o r theft. F o r i n e q u a l i t y a n d u n e v e n n e s s is r e p u g n a n t t o the c o m m o n w e a l t h which pursues truth. O u r 182 l a w e x h o r t s us t o e q u a l i t y w h e n it o r d a i n s t h a t t h e p e n a l t i e s i n f l i c t e d o n offenders s h o u l d c o r r e s p o n d t o t h e i r a c t i o n s , t h a t t h e i r p r o p e r t y s h o u l d suffer if the w r o n g d o i n g affected their neighbour's p r o p e r t y , a n d their b o d i e s i f t h e offence was a b o d i l y injury,
a 6 0 d

See A p p . p . 6 4 0 . F o r the ius talionis see E x . xxi. 2 4 , L e v . xxiv. 1 9 - 2 1 , Deut. xix. 2 1 , and cf M a t t h e w v. 3 8 .
d

589

PHILO

[330] ' | , * ' 183 , . [] ' , . 184 eav , , , . ; * * , ,

The translation assumes that the subject of is to be understood out of . But perhaps in view of the above it m a y be better, though looser, to take it " that a man should suffer." 590

T H E S P E C I A L L A W S , III. 182-184 the penalty being determined according to the limb, p a r t o r s e n s e a f f e c t e d , w h i l e i f his m a l i c e e x t e n d e d t o t a k i n g a n o t h e r ' s life his o w n life s h o u l d b e t h e forfeit. F o r t o t o l e r a t e a s y s t e m in w h i c h t h e c r i m e a n d t h e punishment do not correspond, have no c o m m o n g r o u n d a n d b e l o n g t o different c a t e g o r i e s , is t o s u b vert rather than uphold legality. I n s a y i n g this I 183 a s s u m e t h a t t h e o t h e r c o n d i t i o n s are t h e s a m e , for t o s t r i k e a s t r a n g e r is n o t t h e s a m e as t o strike a f a t h e r n o r t h e a b u s e o f a r u l e r t h e s a m e as a b u s e o f a n o r d i n a r y c i t i z e n . U n l a w f u l a c t i o n s differ a c c o r d i n g as t h e y are c o m m i t t e d in a p r o f a n e o r s a c r e d p l a c e , o r at festivals a n d s o l e m n a s s e m b l i e s a n d p u b l i c sacrifices as c o n t r a s t e d w i t h d a y s w h i c h h a v e n o h o l i d a y associations o r are e v e n q u i t e i n a u s p i c i o u s . A n d all o t h e r similar facts m u s t b e carefully c o n sidered with a view to making the punishment g r e a t e r o r less. A g a i n h e says t h a t i f a n y o n e k n o c k s o u t t h e e y e o f 184 a manservant or maidservant he must set him or her at liberty. W h y is this ? J u s t as n a t u r e c o n f e r r e d the sovereignty o f the b o d y o n the head w h e n she g r a n t e d it also p o s s e s s i o n o f t h e c i t a d e l as t h e m o s t s u i t a b l e p o s i t i o n f o r its k i n g l y r a n k , c o n d u c t e d it t h i t h e r t o t a k e c o m m a n d a n d e s t a b l i s h e d it o n h i g h w i t h t h e w h o l e f r a m e w o r k f r o m n e c k t o f o o t set b e l o w it, l i k e t h e p e d e s t a l u n d e r t h e s t a t u e , so t o o s h e has g i v e n t h e l o r d s h i p o f t h e senses t o t h e e y e s . T h u s t o t h e m t o o as rulers she has a s s i g n e d a d w e l l i n g r i g h t a b o v e t h e o t h e r s in h e r wish t o g i v e t h e m
6 0

i.e. (apparently) for religious observances. This seems somewhat different from the usual meaning of the phrase which signifies d a y s on which secular business was forbidden = " dies nefasti." See A p p . p. 6 4 1 . E x . xxi. 2 6 .
c

591

PHILO

185

186

187

188

[331]

) . X X X I V . , , 8 . , , * * . , , , ' , . ' , . , , , , , , , , , | ,
1 2
1

MSS. .
3

MSS. MSS. .

See A p p . p. 6 4 1 .

592

T H E S P E C I A L L A W S , III.

184-188

amongst other privileges the most conspicuous and d i s t i n g u i s h e d situation." X X X I V . N o w as 185 for the services and benefits which the e y e s render t o t h e h u m a n r a c e , it w o u l d t a k e a l o n g t i m e t o enumerate them, but one, the best, must be men tioned. Philosophy was s h o w e r e d d o w n b y heaven and received b y the human mind, but the guide which b r o u g h t the t w o t o g e t h e r was sight, for sight w a s t h e first t o d i s c e r n t h e h i g h r o a d s w h i c h l e a d t o the u p p e r air. N o w p h i l o s o p h y is t h e f o u n t a i n 186 o f g o o d t h i n g s , all t h a t are t r u l y g o o d , a n d h e w h o draws f r o m that spring deserves praise, if h e d o e s so for the acquisition and practice o f virtue, b u t b l a m e , i f i t is f o r k n a v i s h e n d s a n d t o o u t w i t a n o t h e r w i t h sophistry. F o r i n t h e first c a s e h e r e s e m b l e s t h e c o n v i v i a l m a n w h o m a k e s h i m s e l f a n d all his f e l l o w g u e s t s m e r r y , i n t h e s e c o n d t h e d r i n k e r w h o swills himself with strong wine, only to play the sot and i n s u l t h i m s e l f a n d his n e i g h b o u r s . N o w l e t us 187 d e s c r i b e t h e w a y i n w h i c h s i g h t a c t e d as g u i d e t o philosophy ; sight l o o k e d up to the ethereal region a n d b e h e l d t h e s u n a n d m o o n a n d t h e fixed a n d w a n d e r i n g stars, t h e h o s t o f h e a v e n in all its s a c r e d m a j e s t y , a w o r l d w i t h i n a w o r l d ; t h e n t h e i r risings and settings, their o r d e r e d rhythmic marchings, their c o n j u n c t i o n s as t h e a p p o i n t e d t i m e s r e c u r , t h e i r e c l i p s e s , t h e i r r e a p p e a r a n c e s ; t h e n t h e w a x i n g a n d 188 w a n i n g o f t h e m o o n , t h e c o u r s e s o f t h e sun f r o m s i d e t o s i d e as i t p a s s e s f r o m t h e s o u t h t o t h e n o r t h a n d returns from the north t o the south, thus producing
b 0

For this often repeated thought, originally, as has been noted before, derived from Timaeus 4 7 A, cf. i. 3 3 9 above, De Abr. 164 and De Op. 5 4 f. and notes. Lit. " a l o n g a broad s p a c e " (?), Heinemann " ausgedehnten," M a n g e y " transversos (motus)."
c

VOL. vii

2Q

593

PHILO

, , * 189 . 6 ' ' ' , ' , , , , , , , , , , 190 , , , ' 191 , ; ; *

1

MSS.

594

T H E S P E C I A L L A W S , III. 188-191 t h e y e a r l y seasons b y w h i c h all t h i n g s are b r o u g h t t o their c o n s u m m a t i o n . Numberless other marvels d i d it b e h o l d , a n d after it h a d g a z e d a r o u n d o v e r e a r t h a n d s e a a n d t h e l o w e r air, it m a d e s p e e d t o s h e w all t h e s e t h i n g s to t h e m i n d . T h e m i n d , h a v i n g 189 discerned through the faculty o f sight what o f itself it w a s n o t a b l e t o a p p r e h e n d , d i d n o t s i m p l y s t o p short at w h a t it s a w , b u t , d r a w n b y its l o v e o f k n o w l e d g e and beauty and charmed b y the marvellous spectacle, c a m e t o t h e r e a s o n a b l e c o n c l u s i o n t h a t all t h e s e w e r e not brought together automatically b y unreasoning f o r c e s , b u t b y t h e m i n d o f G o d W h o is r i g h t l y c a l l e d t h e i r F a t h e r a n d M a k e r ; also t h a t t h e y are n o t u n l i m i t e d b u t are b o u n d e d b y t h e a m b i t o f a s i n g l e universe, walled in like a city b y the outermost sphere o f t h e fixed stars ; also t h a t t h e F a t h e r W h o b e g a t t h e m according to the law o f nature takes thought for H i s offspring, H i s p r o v i d e n c e w a t c h i n g o v e r b o t h t h e w h o l e a n d t h e p a r t s . T h e n it w e n t o n t o i n q u i r e 190 w h a t is t h e s u b s t a n c e o f t h e w o r l d w h i c h w e s e e a n d w h e t h e r its c o n s t i t u e n t s are all t h e s a m e in s u b s t a n c e o r d o s o m e differ f r o m o t h e r s ; w h a t are t h e e l e m e n t s o f w h i c h e a c h p a r t i c u l a r p a r t is c o m p o s e d , w h a t are the causes which b r o u g h t t h e m into being, and what are t h e f o r c e s o r p r o p e r t i e s w h i c h h o l d t h e m t o g e t h e r a n d are t h e s e f o r c e s c o r p o r e a l o r i n c o r p o r e a l . W e 191 m a y w e l l ask w h a t t i t l e w e c a n g i v e t o r e s e a r c h i n t o t h e s e m a t t e r s b u t p h i l o s o p h y a n d w h a t m o r e fitting n a m e than philosopher t o their investigator. For to m a k e a s t u d y o f G o d a n d t h e U n i v e r s e e m b r a c i n g all t h a t is t h e r e i n , b o t h animals a n d p l a n t s , a n d o f t h e c o n c e p t u a l a r c h e t y p e s a n d also t h e w o r k s w h i c h t h e y p r o d u c e for sense t o p e r c e i v e , and o f the g o o d and evil qualities in e v e r y c r e a t e d t h i n g s h e w s a dis-

595

PHILO

192 . * , , 193 . ' , , ; , , , 194 . , * [332] * | * . 195 X X X V . , , * ,

b

i.e. " to the mind," regarded as the head of the family. Cf.DeAbr. 151 f. Philo reads E x . xxi. 2 6 as limiting the previous verse,

596

THE SPECIAL LAWS, III. 191-195 position which loves to learn, loves to contemplate and is truly wisdom-loving or philosophical. This is the greatest boon which sight bestowed on 192 human life, and I think that this pre-eminence has been awarded to it because it is more closely akin to the soul than the other senses. They are all of the same family as the mind, but, just as it is with families, the place which is closest in birth and first and highest, is held by sight. W e may find many 193 proofs of this, for who does not know that when we rejoice the eyes are bright and smiling, when we are sad they are full of anxiety and dejection, and, if the burden is magnified and presses and crushes, they break out into tears ; when anger prevails they swell and their look is bloodshot and fiery ; when the temper dies down it is gentle and kindly ; when we 194 are reflecting or inquiring the pupils are set and seem to share our thoughts, while in persons of little sense their silliness makes their vision roaming and restless. In general the emotions of the soul are shared by the eyes, and as it passes through its numberless phases they change with it, a natural consequence of their affinity. Indeed it seems to me that nowhere else in God's creations is the inward and invisible so well represented by the outward and visible as reason is by sight. X X X V . If, then, anyone has maliciously injured 195 another in the best and lordliest of his senses, sight, and is proved to have struck out his eye, he must in his turn suffer the same, if the other is a free man, but not if he is a slave. Not that the offender deserves pardon or is less in the wrong, but because
a 6 0

" eye for eye, tooth for tooth . . . but (8e) if he strikes out the eye of a slave," etc.

597

PHILO

' ) , , 196 . , , 197 . * , , , , , , . 198 X X X V I . , . ; , , . *

1 9 2 3 9

MSS. . MSS. , or . MSS. or et alia. The construction is somewhat difficult, as = " are for the purpose of cutting " is hardly Greek. Heinemann and Cohn (doubtfully) suggest omitting with F . In this case it would be almost necessary to omit also. If the text is kept, perhaps understand from the sentence before.
3 4

598

T H E S P E C I A L L A W S , III.

195-198

i f t h e m a s t e r is m u t i l a t e d as a p u n i s h m e n t t h e i n j u r e d slave will find h i m w o r s e t h a n b e f o r e . He will h a r b o u r a p e r p e t u a l g r u d g e f o r his m i s f o r t u n e a n d a v e n g e h i m s e l f o n o n e w h o m h e r e g a r d s as a m o r t a l e n e m y b y s e t t i n g h i m e v e r y d a y t o tasks o f a n i n t o l e r a b l e k i n d a n d b e y o n d his p o w e r s t o c o p e w i t h , t h e o p p r e s s i v e w e i g h t o f w h i c h will b r e a k his spirit also. T h e l a w , t h e r e f o r e , p r o v i d e d 196 o n t h e o n e h a n d t h a t a m a s t e r s h o u l d n o t g o un p u n i s h e d f o r his m a l i c i o u s assault a n d o n t h e o t h e r t h a t t h e s e r v a n t s h o u l d n o t suffer f u r t h e r w r o n g in a d d i t i o n t o t h e loss o f his e y e . I t effected this b y e n a c t i n g t h a t i f a n y o n e s t r u c k o u t his s e r v a n t ' s e y e h e s h o u l d w i t h o u t h e s i t a t i o n g r a n t h i m his l i b e r t y , for 197 in this w a y t h e m a s t e r will i n c u r a d o u b l e p e n a l t y ; h e will l o s e t h e v a l u e o f t h e slave as w e l l as his s e r v i c e s , a n d a t h i r d affliction m o r e s e v e r e t h a n e i t h e r o f t h e s e t w o is t h a t h e will b e f o r c e d t o c o n f e r a b e n e f i t t h a t t o u c h e s his h i g h e s t i n t e r e s t o n an e n e m y w h o m h e p r o b a b l y h o p e d t o b e a b l e t o m a l t r e a t in d e f i n i t e l y . T h e s e r v a n t will r e c e i v e a d o u b l e s o l a t i u m f o r his suffering ; h e is n o t o n l y s e t at l i b e r t y b u t has e s c a p e d from a harsh and cruel master. X X X V I . A f u r t h e r c o m m a n d is t h a t i f a n y o n e 198 strikes o u t a s e r v a n t ' s t o o t h h e m u s t g r a n t h i m his l i b e r t y . * W h y is this ? B e c a u s e life is p r e c i o u s a n d the means c o n t r i v e d b y nature for the preservation o f life are t e e t h b y w h i c h t h e f o o d is s u b j e c t e d t o t h e p r o c e s s e s n e c e s s a r y f o r d e a l i n g w i t h it. N o w the t e e t h are d i v i d e d i n t o t h e c u t t e r s a n d t h e g r i n d e r s ; the former d o their part b y cutting or biting the bread-stuffs a n d all o t h e r c o m e s t i b l e s , w h e n c e t h e i r appropriate n a m e o f cutters, the latter b y their
a

Ex. xxi. 27.

599

PHILO

, he els 199 # . * ovhev hopv, : ^, , havo , h , pha , 200 havo. hov ' , , , * * ** h hov . ^ | ^ , , , , 202 , , ho ; , * , , , h hha ho. h , , , h , 2

Something is wanted to complete the construction. Cohn inserts ore . I suggest cVoV (impersonal participle) as more easily lost after an&favev. MSS. .
2

600

T H E S P E C I A L L A W S , III.

198-202

c a p a c i t y for r e d u c i n g t h e b i t t e n p i e c e s i n t o smaller particles. T h i s is t h e r e a s o n w h y t h e M a k e r a n d F a t h e r , W h o s e w a y is t o f r a m e n o t h i n g that does not serve s o m e purpose, did not m a k e t h e t e e t h s t r a i g h t a w a y at b i r t h like e a c h o f t h e other parts. H e b o r e in m i n d that they would b e a superfluous b u r d e n t o t h e infant w h o w o u l d b e f e d o n m i l k , a n d w o u l d also b r i n g serious trouble to the breasts, the fountain through w h i c h t h e l i q u i d s u s t e n a n c e flows, as t h e y w o u l d b e galled during the suction o f the milk. He looked forward, therefore, to the proper time, that is, t o w h e n t h e infant is w e a n e d f r o m t h e b r e a s t , and brought out that supplementary growth o f t e e t h , w h i c h H e h i t h e r t o k e p t in s t o r a g e , o n l y w h e n t h e infant w o u l d refuse t o t a k e f o o d in t h e form o f milk and could bear the more mature kind which requires the instruments which I have m e n tioned. If, t h e n , a n y o n e g i v e s w a y t o i n s o l e n t p r e s u m p t i o n a n d strikes o u t his s e r v a n t ' s t o o t h w h i c h ministers o b e d i e n t l y t o his m o s t essential n e e d s , s u s t e n a n c e a n d s u r v i v a l , h e m u s t s e t at l i b e r t y t h e v i c t i m o f his i n j u s t i c e a n d suffer h i m s e l f t h e loss o f t h e services a n d ministries o f t h e i n j u r e d p a r t y . Is a t o o t h t h e n , I shall b e a s k e d , o f t h e s a m e v a l u e as an e y e ? T h e y are b o t h , I s h o u l d r e p l y , o f t h e s a m e v a l u e for t h e p u r poses for which t h e y were m a d e , the e y e being m a d e f o r w h a t is v i s i b l e , t h e t o o t h f o r w h a t is e d i b l e . A n d i f a n y o n e c a r e s t o c o m p a r e t h e s e , h e will find t h a t t h e e y e is t h e n o b l e s t o f t h e b o d y ' s m e m b e r s b e c a u s e it c o n t e m p l a t e s t h e h e a v e n w h i c h is t h e n o b l e s t p a r t o f t h e u n i v e r s e , w h i l e t h e t o o t h is useful as t h e o p e r a t o r
a a

199

200

201

202

Thus the ius talionis is preserved, as both lose a servant.

601

PHILO

, 6 , 203 . , , 204 ; ^ , 6 * , . 205 , , , , .

9 1

Cohn, while retaining , adds excludendum See note c.

videtur.

Deut. xxiv. 6. See A p p . p. 6 4 1 . Numbers xix. 11 if. Philo here, in concluding the treatise, leaves the discussion of acts of violence and recurs to murder in the proper sense. The argument in the next three sections is exactly similar to that of 6 3 , viz. that if a thing when
6

602

T H E S P E C I A L L A W S , III.

202-205

o f w h a t is m o s t useful f o r m a i n t a i n i n g life, n a m e l y food. A l s o a n y o n e w h o has l o s t his s i g h t is n o t t h e r e b y p r e v e n t e d f r o m l i v i n g , b u t o n e w h o has h a d his t e e t h s t r u c k o u t has o n l y a m o s t m i s e r a b l e d e a t h a w a i t i n g h i m . S o i f a n y o n e t a k e s s t e p s t o injure his 203 s e r v a n t s in this p a r t o f t h e i r b o d i e s h e m u s t r e c o g n i z e t h a t t h e effect o f his a c t u p o n t h e m is a f a m i n e artificially c r e a t e d in t h e m i d s t o f a b u n d a n c e a n d plenty. F o r what use have t h e y for a generous supply o f food if they have b e e n robbed o f the i n s t r u m e n t s n e e d e d f o r d e a l i n g effectively w i t h it, lost t o t h e m through the actions o f hard, cruel a n d m e r c i l e s s m a s t e r s ? A n d t h e r e f o r e e l s e w h e r e 204 the lawgiver forbids creditors to d e m a n d that t h e i r d e b t o r s s h o u l d g i v e t h e i r m i l l o r u p p e r mill s t o n e as a s u r e t y , a n d h e a d d s t h a t a n y o n e w h o d o e s s o t a k e s t h e life t o p l e d g e d For one who deprives another o f the instruments n e e d e d to pre s e r v e e x i s t e n c e is w e l l o n t h e w a y t o m u r d e r , s i n c e his h o s t i l e i n t e n t i o n s e x t e n d t o a t t a c k i n g life itself. S o careful w a s t h e l a w g i v e r t o g u a r d a g a i n s t a n y - 205 one helping to bring about the death o f another that he considers that even those w h o have touched the c o r p s e o f o n e w h o has m e t a n a t u r a l d e a t h m u s t r e m a i n u n c l e a n u n t i l t h e y h a v e b e e n purified b y aspersions and ablutions. I n d e e d h e did n o t p e r m i t e v e n t h e fully c l e a n s e d t o e n t e r t h e t e m p l e w i t h i n
b 0

caused naturally and innocently produces defilement, how much more defiling must it be if caused in a sinful w a y ! If is retained in its present position, it should mean they are not straight away (i.e. necessarily) clean, as might be expected since what they have done is natural and innocent. This is very strained. T h e sense to be expected is that they are ipso facto unclean, but this would be rather . T o omit the word would certainly simplify the sense.
0

603

PHILO

. ,

206

'

* 207 CUS , , , ^

208 , .

, , ,

, /xtatvo/xeva. ' , , 209 . \

[334] , ,

Philo's account differs from Numbers in that he implies

that, except to get admission to the temple, a purification at 604

T H E S P E C I A L L A W S , I I I . 206-209 seven days and ordered t h e m to purge themselves o n t h e t h i r d a n d seventh. F u r t h e r t o o , t h o s e w h o e n t e r a h o u s e i n w h i c h a n y o n e has d i e d are o r d e r e d n o t t o t o u c h a n y t h i n g until t h e y h a v e b a t h e d t h e m s e l v e s a n d also w a s h e d t h e c l o t h e s w h i c h t h e y w e r e wearing. A n d all t h e vessels a n d articles o f furni t u r e , a n d a n y t h i n g else t h a t h a p p e n s t o b e i n s i d e , p r a c t i c a l l y e v e r y t h i n g is h e l d b y h i m t o b e u n c l e a n . F o r a m a n ' s s o u l is a p r e c i o u s t h i n g , a n d w h e n it d e p a r t s t o s e e k a n o t h e r h o m e , all t h a t will b e left b e h i n d is d e f i l e d , d e p r i v e d as i t is o f t h e d i v i n e image. F o r i t is t h e m i n d o f m a n w h i c h has t h e f o r m o f G o d , b e i n g s h a p e d in c o n f o r m i t y w i t h t h e i d e a l a r c h e t y p e , t h e W o r d t h a t is a b o v e all. E v e r y t h i n g else t o o , h e says, that t h e unclean person t o u c h e s m u s t b e u n c l e a n , b e i n g d e f i l e d b y its p a r ticipation in the uncleanness. This pronouncement m a y b e t h o u g h t t o include a m o r e far-reaching v e t o , n o t m e r e l y stopping short with the b o d y but e x t e n d i n g its i n q u i r y t o m a t t e r s o f t e m p e r a m e n t a n d characteristics o f soul. F o r the unjust and impious m a n is i n t h e t r u e s t s e n s e u n c l e a n . N o thought o f r e s p e c t f o r t h i n g s h u m a n o r d i v i n e e v e r e n t e r s his mind. H e puts everything into chaos and confusion, s o i n o r d i n a t e a r e his p a s s i o n s a n d s o p r o d i g i o u s his v i c e s , a n d t h u s e v e r y d e e d t o w h i c h h e sets his h a n d is r e p r e h e n s i b l e , c h a n g i n g in c o n f o r m i t y w i t h
6 0 d

206

207

208

209

the time is enough, and the man is then "fully cleansed." In Numbers everyone who touches the corpse is impure for seven days and requires the purging on the third and seventh. The exclusion from the temple only appears (vv. 13 and 20), in the words " whosoever . . . purifieth not himself defileth the tabernacle of the Lord." Ibid. v. 14: " washing the clothes," v. 19.
b
c

Ibid. v. 15.

Ibid. v. 2 2 .

605

PHILO

7>, .

These last two sections are not really germane to the sub-

606

THE

S P E C I A L L A W S , III.

209

the worthlessness o f the doer. F o r c o n v e r s e l y all t h e d o i n g s o f t h e g o o d are l a u d a b l e , g a i n i n g m e r i t t h r o u g h t h e virtues o f t h e a g e n t s in a c c o r d a n c e w i t h t h e g e n e r a l l a w t h a t t h e results o f a c t i o n s assimilate t h e m s e l v e s t o t h e actors.
05

ject. T h e point is introduced because of the spiritual lesson which can be drawn from it.

607

APPENDIX TO DE

DECALOGO A s stated in the

1. For knowledge loves to learn, etc.

footnote, the phrasing seems almost impossible. I can find no case where bears a sense which could b e coupled with , or where means an understanding which is above knowledge. T h e translators appear to b e at a loss. Treitel has " w e g e n der auf den tieferen Sinn gerichteten Schriftforschung." B u t h o w can " Schriftforschung " ? M a n g e y (perhaps translating the con jecture mentioned below) has " reconditae scientiae studio et curiosae." Y o n g e (probably translating M a n g e y ) " natural love of more recondite and laborious study." T h e emenda tions mentioned are M a n g e y ' s for , and W e n d l a n d ' s for . I f can = " intentio," this will give some sense, though it would be better if is accepted for ( sing, is used for " allegorizing " in Spec. Leg. ii. 2 5 7 ) . 2 1 . The arithmetical, etc. This seems to b e very loosely expressed, does not carry with it the idea of a series like our " progression," but of an equality of ratio, and indeed it can only be properly () applied, as Nicomachus says, to the geometrical. I t certainly cannot itself be said to exceed or b e exceeded. Philo has stated it quite clearly in De Op. 1 0 8 , in much the same words as are used in the translation. Possibly here also w e should read fj <o } , . 3 0 . The categories. Philo follows with little variation the two lists given b y Aristotle in Topica, i. 9 and Categoriae 4 of the 10 categories. B u t he carries them a w a y into a very different region from Aristotle's logical meaning of predicates or "classification of the manners in which assertions m a y b e m a d e of the subject." H i s reason for asserting that he has , a n d his view of time and place (in Aristotle and ) as the indispensables for all VOL. VII

2R

609

PHILO
existence are quite foreign to Aristotle's thought, at a n y rate in drawing u p this list. 3 9 . (Text of ore , etc.) Cohn deals with this passage in Hermes, 1903, pp. 5 0 2 f., but not very conclusively. T h e solution he would prefer is to omit ore a n d to correct (with one M S . ) to , \ a change which he bases largely on the improbability of such an hiatus as ' . I d o not feel competent to estimate the value of this last argument (see remarks on Spec. Leg. i. 9 0 , A p p . p . 6 2 0 ) . T h e omission of ore has some support from one MS. ( G ) , which has ^ ivi , . O f the rest, one has ivi, , the others an obvious corruption of this, . N o doubt with Cohn's changes the sentence is translatable. H e , however, says that he cannot see the sense of , which he justly remarks cannot mean, as M a n g e y takes it, " eorum qui adsunt." I think the sense given in the translation, which will also fit in with the form suggested b y Cohn, does not present much difficulty. I n the kind of oration which Philo has in mind definite in struction as to the steps to b e taken ( ) would be only part of the contents. 5 4 . They call air Hera. This is first suggested b y Plato, Cratylus 4 0 4 c ( being an anagram of ) a n d was adopted b y the Stoics. See particularly Diog. L a e r t vii. 147, where Hera is the name given to the divine power in virtue of its extension () to the air, as Athena, Poseidon, Hephaestus a n d Demeter represent its extension to aether, sea, fire and earth. For other references see Index to S. V.F. S o also Philo, De Vit. Cont. 3 , where the name is spposed to b e derived .

56. Living on alternate days.

O r perhaps as Philo

understands it " living (and dying) alternately every d a y , " which is what the interpretation of the story b y the hemi spheres requires. S o , too, in the other place where he alludes to the story, De Som. i. 1 5 0 , since the antithesis there is between sleeping a n d waking. T h e only other passage where I have found this interpretation is in Sext. E m p . Adv. math. ix. 3 7 . 7 7 . (Egyptian animal worship.) See Herodotus ii. 6 5 - 7 4 . These chapters l a y stress chiefly on cats () and crocodiles, but ibises a n d snakes are mentioned also. Juv. xv. 1-7 mentions crocodiles, ibises, apes, dogs a n d fishes.

610

APPENDICES
O n these lines M a y o r has collected a number of illustrations, a m o n g them Philo, Legatio 1 3 9 , where he speaks very briefly in the same sense as here. Neither Herodotus nor Juvenal mentions wolves a n d lions, and I see no other allusion to them in M a y o r ' s quotations. 8 8 . . This is one of the small matters in which an earlier knowledge of the Palimpsest would apparently have led Cohn to alter his reading. H i s MSS. have , except which has , on the strength of which he printed . T h e Palimpsest has , which he con siders preferable. Unwilling or unable to j u d g e , I have retained with this warning. 9 2 . . This emendation of to seems certain and will perhaps support m y emendation of the same two words in De Mig. 164, where I have altered them to . 9 6 . Once a month. T h e principal passages quoted in sup port of this are H e r o d , vi. 5 7 , where he says that the Spartans made offerings to A p o l l o at every new moon and seventh d a y of the month, and H e s . Op. 7 7 0 , where the seventh d a y is said to be sacred as Apollo's birthday. A l s o there are inscriptions in various places where and appear as epithets of A p o l l o or indicating feasts held in his honour. See references in L . & S . (revised). Ibid, ( or .) Cohn writing in Hermes, 1 9 0 3 , p. 5 4 8 , before the discovery of the Palimpsest, had declared for . H i s explanation of the corruption to is that it arises from the scribes mistaking the astronomical symbol of the moon for = . (This would be convincing if this s y m b o l were as he describes it. O n m y present information it is rather C , while = the sun.) Prima facie it does not seem impossible that in a country where the opening of the sacred and lunar month has to b e distinguished from the civil the phrase " according to the goddess " might have been in such c o m m o n use that Philo might employ it without much thought or scruple. S e e note on Spec. Leg. iii. 171. But the discovery that the Palimpsest actually has certainly weights the evidence strongly in favour of it. 106. for , which m a y b e presumed from Cohn's silence to b e the reading of the Palimpsest as well as of the other MSS, is adopted b y him on the grounds that T T E T A I might easily b e corrupted to , and that the A r m e n i a n version gives a similar sense

611

PHILO
" ut videtur." If this last is clearly established, the emenda tion m a y b e accepted. Otherwise it is difficult to see w h y a word like , which perpetually recurs in these treatises, should be corrupted. T h e reading of G , (" unites ") , looks, as he says, like an unsuccessful attempt to emend the passage. Perhaps we might consider as a n alternative , " last of the first pentad in which are the most sacred things and added to it," i.e. " an appendage." Philo often uses with a sense of inferiority, e.g. Spec. Leg. ii. 2 4 8 , and it would fitly describe the relation of the fifth to the first four commandments. 116. (Filial affection of storks.) T h e currency of this idea is best shewn b y the existence of the verb " to return kindness." Other mentions of it will b e found in Aristotle, Hist. Anim. ix. 18, Aristophanes, A v. 1353 ff.; and the of Sophocles, El. 1058, " w h o are careful to nourish those w h o gave them nurture," are n o doubt the same. 120. Some bolder spirits. O n e such is Hierocles the Stoic quoted b y Stobaeus ( M e i n e k e , iii. p . 9 6 ) , (sc. ) , , , . Heinemann quotes Dikaiogenes (Fr. 5 N a u c k ) , . T h e ordinary Stoic view is given b y Diog. Laert. vii. 120, that parents, brothers and sisters are to b e reverenced next to the gods. 142-146. This disquisition on the four passions is thoroughly Stoic in substance a n d much of its phraseology is found elsewhere. Thus a n y passion is a (S. V.F. iii. 3 8 9 , and elsewhere). S o , too, pleasure is (ibid. 3 9 1 ) . A passage which closely resembles this is Cic. De Fin. ii. 13 (S. V.F. iii. 4 0 4 ) " (Voluptatem) Stoici . . . sic definiunt: sublationem animi sine ratione, opinantis se m a g n o bono frui." , which Philo associates with fear, is a characteristic of all four; () (ibid. 3 7 8 ) , while is a subdivision of , defined b y Diog. Laert. vii. 112 as (ibid. 4 0 7 ) . A l s o is often an , though none of the definitions quoted otherwise agree closely with Philo's. I have not found a n y parallels to his idea that desire differs from the others in being more voluntary. For a shorter definition of the four see Mos. ii. 139.

612

APPENDICES
147. (Text at end of section.) Cohn in his description of the Palimpsest has an interesting if not quite convincing theory about this. I n place of the Palimpsest has in the main b o d y of the text beginning the next sentence, while is set in smaller writing on the margin. Cohn's view is that re is the original text, and was corrupted in one or more MSS. to , which was then set in others such as the Palimpsest as a marginal variant and finally ousted the real words. O n e m a y perhaps accept his theory about the corruption of to , which as he says is not indispensable to the construction, but his other argument that TC is wanted to correspond to in the previous sentence seems questionable. " B o t h . . . a n d " are expressed b y . . . , as well as b y . . . TC. 158. . W h i l e there would be no great difficulty in this passage, where the virtues of the number are so prominent, in taking as = " the number seven," there can be n o doubt that Philo does sometimes use it for the seventh d a y S e e notes on Quis Berum 170, where we have ascribed to it, and Mos. i. 2 0 5 , where , i.e. on . S o , too, J OS. Contra Apion. ii. 2 8 2 . This use is ignored in L . & S . (revised), which indeed has expunged the entry of older editions, " T h e seventh day, EccV O n the other hand, below appears to b e used for , as also in Spec. Leg. ii. 4 0 , and there are other instances in earlier treatises, where clearly the number and not the seventh d a y is under consideration, e.g. De Op. 116, De Post. 6 4 . I leave to experts to consider whether a confusion of the two words m a y have been pro duced b y varying interpretations of '. 159. . Except in Mos. ii. 2 3 , where he is apparently referring to pagan use, Philo consistently uses this word to denote the first of Tishri or Feast of Trumpets ( N e w Year's d a y in the civil year). Whether this usage is in accordance with its regular meaning in classical Greek is not clear to m e . T h e general opinion seems to be that there it indicates a period during which, as stated in the note on Mos. loc. cit., hostilities or legal proceedings are forbidden, not a particular d a y . See Diet, of Ant. and L . & S. (revised), where it is only given two meanings, " sacred month during which the great festivals were held and hostilities suspended,"

613

PHILO
and (in the plural) "sacrifices offered during the sacred month." O n the other hand Stephanus gives examples from Harpocration, Scholiasts, etc., which assert that it means a festal day, and that is what is suggested in Mos. loc. cit., where it is contrasted with the single d a y fast of the Jews. A scholiast on Pind. Nem. iii. 2 , who says that is an abbreviation of " because the beginnings of months are sacred to A p o l l o , " expresses, what ever his authority m a y be worth, the idea which had occurred to m e in connexion with Spec. Leg. i. 180. I refer these points to the lexicographer. T h e entry in L . & S. is clearly inadequate.

614

A P P E N D I X T O DE

SPECIALIBUS

LEGIBUS,

2. (Circumcision in E g y p t . ) T h e original authority for this is Herodotus ii. 3 6 . In itself it is not impossible that Philo, knowing little of the intimate practices of the Egyptians outside the Jewish and Hellenistic world, should take Herodotus for his authority. But in Quaest. in Gen. Hi. Jft, 4 8 , where he gives the arguments for circumcision in much the same w a y as here, he adds that the Egyptians circumcised females as well as males and at the age of puberty, and neither of these did he find in Herodotus. T h e statement made here is supported b y Diodorus i. 2 8 , iii. 32. Josephus, Contra Apion. ii. 140 if. says positively that the Egyptian priests were circumcised, but the fact that A p i o n , himself an E g y p t i a n , appears to have ridiculed the Jews on this ground tells rather against it for the nation at large. See on the whole question W e n d l a n d in Archiv fur Papyrusforschung ii. ( 1 9 0 3 ) (referred to b y Goodenough, p. 3 0 ) .

6. The spirit force

in the heart.

T h e doctrine and

phraseology is Stoic. S o " A l l the Stoics say that resides iv oXy iv " S. V.F. ii. 8 3 8 . T h e itself is a according to them, ibid. 9 6 . For the question between the brain and the heart as the seat of the mind see 2 1 3 f. below. 2 5 . "Blind" wealth. Philo in several places, e.g. ii. 2 3 below, Be Abr. 2 5 , contrasts the seeing " with the " blind " riches, and in these passages he borrows the phrase from Plato, Laws 631 c ' , though the thought is not quite the same, since with Plato the '*seeing wealth "is wealth in the literal sense used wisely, with Philo wisdom or virtue itself. But here, where there is no such contrast and the stress is rather on the uncertainty of riches, m a y refer rather to the fable, earlier than Plato, that Zeus m a d e Plutus blind, so that he should
4 4

615

PHILO
distribute his gifts without regard to merit (see Aristophanes,

Plutus). 27. Some assert

. . . state of

flux.

Cf. e.g. Plato,

Theaetetus 160 D " *. , Cratylus 4 0 2 *. , . Rather nearer to our passage is Aristot. Physica viii. 3 , 2 5 3 b 9 , (apparently the Heracleiteans) ' , , . 2 8 . . . . T h e phrase seems to m e to suggest primarily the use of the supernatural as a facile way of getting out of a difficulty and to carry with it the idea of artificiality rather than suddenness and un expectedness. T h e fact that the " machine " was employed to bring the g o d hovering over the stage is incidental, though it served to enhance the impression of something artificial and slightly ludicrous. T o take the examples given in Stephanus, this is the sense in Plato, Cratylus 4 2 5 D oi , , (" like the tragic poets who in a n y perplexity have their gods waiting in the air," Jowett), and in Aristotle, Poetics xv. 7. S o in Plutarch, Them. 10 Themistocles employs oracles and divine signs . In Demosthenes, p. 1026. 1 , , , the thought seems to be that he assumes the role of a superior being. In Plato (?), Cleitophon 4 0 7 A the point is diiferent, viz. that the gods in these appearances are apt to rebuke the follies of humanity. In our passage and in ii. 165 the main idea seems to be artificiality. 3 3 f. T h e argument from design has been given in much the same form in Leg. All. iii. 9 7 - 9 9 . For other statements of it see S.V.F. ii. 1009-1020, particularly Cic. De Nat. Deorum, ii. 1 6 - 1 7 , iii. 2 6 . Cf. also Cic. Tusc. i. 68 (referred to b y Heinemann), Pro Milone 8 3 , 8 4 and X e n . Mem. i. 4 . 5 5 . (Lynching of apostates.) T w o questions arise here, (1) whether the lynching so strongly recommended here and almost as explicitly in 3 1 6 is in accordance with Deut., (2) whether it was customary or practicable in Philo's time. A s to (1), in Deut. xiii. 6-11, which I take to be more to the point than ibid. 12-17 (enjoining the destruction of an

016

APPENDICES
apostate city), which Heinemann cites, the E . V . merely says, " thou shalt surely kill h i m ; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people." Philo would indeed find in the L X X , instead of " t h o u shalt surely kill h i m , " "thou shalt surely report i t " ( ), which sounds more judicial. But in 3 1 6 this is interpreted to mean that the report is to be sent round to s u m m o n the lovers of piety to assist in the execution. In Deut. xvii. 4-7 a careful inquiry is to be made when such a call is reported, and two or three witnesses are required. Heinemann thinks that Philo is not referring to these passages at all, but is merely extracting a general law from the case of Phinehas. I do not think this can be right, so far as Deut. xiii. is concerned, as in 3 1 6 he formally expounds that passage. A s for Deut. xvii., Philo if faced with it might reply that it does not suggest a formal trial, but that the self-constituted executioners before taking action must assure themselves that the charge is true, and that what he says here does not deny that. A s to ( 2 ) , Goodenough (pp. 3 6 ff.) argues that the A c t s (e.g. Stephen's execution and the attempts to stone Paul) shews that the Jews did sometimes inflict capital punishment without direct permission from the R o m a n government. H e also cites 3 Maccabees vii. 10-15, which gives an account of a decree of Ptolemy Philopator empowering the Jews in Alexandria to put transgressors against the law to death ( E . V . somewhat inaccurately " without warrant or special commission") (Greek ). A l l this m a y be true, but hardly meets the case. Stephen was tried b y the Sanhedrin; and the persons for whose execution Paul voted, Acts xxvi. 10, were pre sumably legally tried. A n d the Decree, even if historical, need not mean more than that Jewish constituted authorities might condemn independently of the king. But Philo's words, " J u r y , council or a n y kind of magistrate at all," must surely include Jewish as well as R o m a n courts. T h a t he should be seriously encouraging his fellow-Jews in Alexandria, where we k n o w that the Jews had independent jurisdiction, to put apostates to death without any legal trial, seems to m e almost impossible. But was it perhaps otherwise in other cities of the Dispersion, where the Jews had no such privileges and k n e w that the ordinary courts would not take cognizance of apostasy or heresy ? Paul's experiences at Iconium" and

617

PHILO
Lystra possibly lend themselves to such a view. It is to Jews so circumstanced that this section is addressed if it has a n y practical bearing. Otherwise it must be regarded as a rhetorical w a y of saying that apostasy is so hateful a crime that to avenge it on the spot is not only pardonable but a duty. 5 8 . T h e connexion of this section, which comes in so oddly as it stands, would become much clearer, if we might suppose that some words had been lost at the end, as " such practices Moses absolutely forbids." In this case a new aragraph would begin with hioi 8e, linked with the preceding y the antithesis of the two bondages, but introducing the new subject of indirectly idolatrous practices. W h a t he means b y the "like principle" would then become quite clear. It m a y be noted that in L e v . xix. the prohibition of printing marks comes in directly after and is followed shortly b y denunciation of divination and the like. 5 9 if. Goodenough, p p . 3 7 f., observes that Philo ignores the passages in Leviticus which prescribe the death-penalty for some kinds of divination and only alludes to Deut. xvii. where we have no punishment prescribed but expulsion from the commonwealth and that only indirectly. In this he sees a reflection of the fact that public opinion would not have tolerated stoning such persons, while the R o m a n government always discouraged and in A.D. 16 expelled them from Italy. But he fails to note that Deut. provided Philo with a far more specific list of the forms of , on which he enlarges in the following section, and also that it leads on to the promise of the true divination, which is described in 6 5 . 6 7 . Only one temple. Cohn and Heinemann note that Josephus also gives the same reason for the one temple (Contra Apion. ii. 193, Ant. iv. 2 0 0 ) . It does not follow that Josephus is dependent on Philo. T h e argument of the oneness of G o d , which Josephus supplements with the oneness of the Hebrew race, was an obvious argument against the attempts to build other temples like that of Leontopolis in the Dispersion. 71 f. T h e temple here described is of course Herod's temple (18 or 19 B . C ) , elaborately described b y Josephus, Wars v. and Ant. xv. Philo ( M a n g e y ii. 6 4 6 , an extract from De Providentia) speaks of something which he saw at Ascalon, when he visited that city in the course of a journey to " the temple of his fathers to pray and sacrifice." The passage does not in the least suggest that this was his 618

APPENDICES
only visit to Jerusalem, and he m a y have gone there often, though I cannot find authority for Edersheim's statement that he acted as envoy to carry the tributes (see 7 8 ) . B u t whether he went there once or oftener, there is not much sign of personal observation in his description of the building itself, which is very slight compared with Josephus's. Heine m a n n (Bildung, p . 16) notes an inaccuracy, viz. that the sanctuary stood in the " very middle," whereas the part in front was much larger than the part behind. However, that the description should b e slight is natural enough. H e is expounding the laws of the Pentateuch and these did not provide for the building which would b e needed when the nation was settled in Palestine, as he himself observes in Mos. ii. 7 2 , 7 3 , but only for a portable sanctuary This last with its furniture was fully described in Mos. ii. 74-108, and the omission of a n y such description here m a y be due to a feeling that this one part of the law had been definitely suspended. 7 9 . ( T h e consecration of the Levites.) T h e idea that the Levites received consecration as a reward for slaughtering the idolaters is supposed to have been obtained b y Philo from E x . xxxii. 2 9 , "consecrate yourselves to the L o r d , " where the H e b r e w phrase is literally " fill your hands," which the L X X translates literally, but in the indicative, " y e have filled your hands." I n E x . xxviii. 41 ( 3 7 ) the same H e b r e w phrase evidently meaning "consecrate" or " i n s t a l l " is translated in L X X b y " t h o u shalt fill their hands." S e e Driver on both passages. I n the other eight passages, how ever, cited b y Driver from the Pentateuch, where the same phrase is used in the Hebrew, the LXX has a different verb, with or without . It seems to m e rather doubtful whether Philo would have seen consecration in the words " y e have filled your hands every m a n against his son," etc., and more likely that he found it rather in the words that follow, " t h a t a blessing should b e given y o u . "

8 0 . Redundant . . . excrescence.

T h e E . V . in L e v .

xxi. 18 has " anything superfluous," which prima facie would seem to be represented here b y . But in the LXX the word in the list of defects corresponding to the H e b r e w translated as " superfluous" is , " with a split ear." Is this one of the few cases where Philo seems somehow to have known the H e b r e w ? Heinemann does not notice the point.

619

PHILO
8 3 . = votive offerings. I f the word is genuine here, this must surely be the sense, as what requires an unhampered rapidity must be a concrete object. T h e word seems to be used in the LXX in this sense, Deut. xii. 6, 17, 2 6 , but I cannot find that it is so used elsewhere b y Philo or other authors. Stephanus only quotes it from inscriptions and L . & S. (revised) do not mention it at all. I have left the text as Cohn prints it, pending further knowledge as to what is exactly meant b y the ? appended to R's , or what the Armenian, which is extant for this part, has to say. 9 0 . ( as R , or as Cohn , ?) Cohn's principal objection to the reading of what he considers the best authority, R , is that is an inadmissible hiatus. I do not k n o w how far this argument is valid. Cohn nowhere, so far as I k n o w , formulates his doctrine of hiatus. O n p. 197 of the article in Hermes, 1908, he gives examples of corrigenda, and amongst them is for , and for . I do not understand how on these principles his own is to stand. It is no doubt an objection to R's reading that it does not account for the or ' of the other MSS. Could not this be met b y ? M a n g e y has , to which Cohn objects that there is no such word, i.e. it is not found in the dictionaries. This is no argument at all, see on Mos. i. 172. W o r d s compounded with and are fairly common, and the would have some point here. 9 6 . . Cohn, who printed (present of ), later declared for the MSS. (perfect parti ciple of ), and this is followed in the translation. But except for the MSS., = " acting as priest," makes equally good sense. 103. Scars and prints. Cohn quotes Seneca, De Ira, i. 16. 7, S. V.F. i. 2 1 5 " N a m ut dicit Zenon, in sapientis quoque animo, etiam cum vulnus sanatum est, cicatrix manet. Sentiet itaque suspiciones quasdam et umbras affectuum, ipsis quidem carebit." This is not quite the same. T h e figure of the scarred soul was familiar to Philo from Gorgias 524, E. 146. T h e thought here, though differing in detail, bears in mind Timaeus 69 E, where the mortal soul is placed in the thorax, with its nobler part = divided b y the midriff from the baser = . T h e is settled nearer the head, in order that it m a y be under the control of the reason

620

APPENDICES
and join with it in restraining the lusts. T h e sequel in Plato is definitely quoted in 149, where see footnote. 172. * alriav . . . Cohn suggests completing this passage thus : . T h a t is, stands for or and intro duces an indirect question. This is no doubt c o m m o n in Greek and m a y be in Philo, though I have not noticed an e x a m p l e : ii. 2 5 1 is not as it stands parallel. O n the other hand, it m a y be pure relative, and introduce something of which the preceding statement is the cause. S o above, 124, and ii. 5 1 . 180. At the beginning of the year. T h o u g h the Jewish sacred year began with Nisan in the spring, the civil year continued to begin with Tishri in the autumn. See article " T i m e " in Hastings' Biblical Dictionary, and cf. Jos. Ant. i. 8 1 . Heinemann, however, says that Philo knows nothing of this, and is merely following the Macedonian calendar introduced into E g y p t . H e certainly seems to take it for granted, ii. 1 5 3 , that the month of the autumnal equinox is the " first in the sun's revolution." H e must, however, have k n o w n that in E x . xxiii. 16 and elsewhere in the L a w , the Feast of Tabernacles is said to occur at the " g o i n g out () of the year." 2 0 8 . Fullness and Want, etc. T h a t with Heracleitus and = is also stated b y Hippolytus (quoted in Zeller, Pres. Phil. ii. p. 4 6 , note 1), ok (sc. ) , * , . T h e thought is perhaps the same in D i o g . Laert. ix. 8 (of Heracleitus), " that what tends to is called war and strife, what tends to is agreement and peace."

2 4 2 . Thirdly

because

. . . thrust from

office.

The

thought lying behind this somewhat illogical sentence m a y be this. In 117 he has said that all priests, whether suffer ing from defects or not, were entitled to eat the sacred meats, a n d therefore it might b e thought that the defective are included in "every male priest"; cf. Lev. vi. 2 9 . But in v. 2 6 we have " the priest that offers it shall eat of it," and as the defective cannot offer the sacrifice " every male priest" must be taken to mean " such as are qualified b y freedom of defect." 2 7 3 . (Footnote a.) It must be remembered of course that the temple which Hecataeus mentioned is Zerubbabel's

621

PHILO
temple, not Herod's, which Philo saw. But it m a y be pre sumed that in a matter like this the third temple would reproduce the second, about the details of which I under stand that little is known. 2 9 1 . ( W a s p s bred from horses.) S o Plutarch (Cleomenes, ad fin.) mentions the idea that bees are bred from the car casses of oxen, wasps from horses, beetles from donkeys, and serpents from men. 3 1 8 . What is pleasing to nature, etc. Philo, I suspect, substituted the Stoic " nature" for " before the L o r d thy G o d , " because he sees in and Stoic phraseology. T h e Stoic identification of with the G o o d is of course one of their leading doctrines, but was also a term applied to and , cf. S. V.F. iii. 2 0 8 ' . . S o also ibid. 8 8 . 3 2 1 . . This phrase, which occurs again in ii. 62 and several times in other treatises, is no doubt a reminiscence of Phaedrus (243 D), which has also been clearly, though rather loosely, quoted in the preceding section. In Quod Omn. Prob. 13 the same two passages from the Phaedrus are brought together in the same sentence. The connexion of with Plato is brought out most clearly in Leg. All. ii. 3 2 , where, as in Plato, they serve to wash away the briny taste ( ). 3 2 2 . (Footnote 1.) I have adopted Cohn's reading from R with the alteration of into . But the fact that the sense which lies behind R's nonsensical is easily recovered does not, I think, m a k e the reading of A and unworthy of consideration. Their wording . . corresponds with the parallel in Le Praem. 41 , while none of the other parallels corresponds with the form postulated by R. 3 2 7 - e n d . (Errors attacked in these sections.) It seems to me, subject to correction b y others more expert in such matters, that Philo in these allegorical interpretations is not alluding to particular schools, but to ways of thinking in general. T h e theory of Ideas, which he here rather unex pectedly adopts as an essential part of the true creed, was, I think, denied b y the Stoics (S. V.F. i. 6 5 ) , and in the full Platonic sense b y Aristotle, but did a n y school of Philo's

622

APPENDICES
time hold it? T h e atheistical argument in 3 3 0 that G o d has been invented to deter men more effectually from evildoing is developed at length in an iambic poem (to which M r . A n g u s has called m y attention), attributed to the tyrant Critias, and quoted b y Sext. E m p . ix. 5 4 . But this again does not belong to a particular school. T h e Stoics sometimes identified and (see on iii. 1), and Heinemann, (Bildung, p. 176) quotes Sen. Ep. xxxi. 11, where the " animus rectus bonus " is said to be " deus in humano corpore hospitans." But this surely belongs to a region of thought different from Philo's description of the practical achieve ments of mind. T h e votaries of sense m a y at first sight suggest the Epicureans, who held that sensations are always true, though our judgements about them are fallible (Zeller, Stoics and Epicureans, E n g . trans, p. 4 0 2 ) , but that again is different from Philo's disquisition on the practical value of the senses. (Heinemann, loc. cit. says that the doctrine of the divinity of was ascribed to Diogenes, but I have been unable to trace the reference.) M y feeling is that b y his fourth and fifth class Philo is simply speaking of the which, as he constantly says, leads men to ascribe to themselves what belongs to G o d , and the division into mind and sense, a very reasonable division since human self-confidence divides itself between the two, is merely m a d e to fit in with A m m o n and M o a b , which, on philological grounds, he identifies with the two. 3 3 3 . Fourth and fifth class also. Heinemann suggests with considerable probability that in De Mut. 2 0 5 * , we should read <> , thus bringing into the allegory as here Deut. xxiii. 3 , as well as the two preceding verses. T h e only objection to this is that it leaves the and without a n y theological interpretation corresponding to the other classes. Possibly this might be met b y inserting < > instead of merely <>.

623

A P P E N D I X T O DE SPECIALIBUS

LEGIBUS,

II

4 . For the elliptical oath cf. Plato, Gorgias 4 6 6 E, Aristoph. Frogs 1374. Commentators have ascribed the first example to piety, but this is incompatible with Plato's use of the names of deities elsewhere and even in the same dialogue, and no such motive can be ascribed to Aristophanes. See Thompson's note on Gorgias, loc. cit. 4 6 . Lightened by anticipation. O n the value of (praemeditatio) as alleviating (aegritudo) see the dis cussion in Cic. Tusc. Disp. iii. 2 4 - 3 4 and 5 2 f., where the opinion is represented as Cyrenaic in opposition to the Epicurean that it was futile to dwell on evils beforehand. But it was also to some extent a Stoic view, see ibid, and S. V.F. iii. 4 8 2 , where Poseidonius (or Chrysippus ?) is quoted as saying .

56. Some give it the name of the " season."

For the Pyth

agorean application of to Seven see Aristotle, Met. i. 5 , 9 8 5 b. T h e y say , Be (quoted in Ritter and Preller, 6 5 ) , and more explicitly Alexander A p h r . in Met. pp. 2 8 , 2 9 . (quoted ibid. 78 c ) . For Philo's more or less mystical use of the word, apart from the number seven, see his comments on N u m . xiv. 9 * , Be in De Post. 121 f., and De Mut. 2 6 5 . In the first of these is the passing moment or opportunity which men impiously take for their G o d , in the second it is the God-sent opportunity which they fail to take. 6 9 . No man being naturally a slave. This is said to b e a Stoic doctrine. But a m o n g the passages collected b y A r n i m , S.V.F. iii. 3 4 9 - 3 6 6 , there is no other which lays down the
9

624

APPENDICES principle so explicitly as this. T h e Stoic mind concentrates itself on the thought that only the wise are truly free and only the foolish or wicked truly slaves, and does not concern itself with the actual institution of slavery. That the rights of humanity do not extend to the unreasoning animals appears in Cic. De Fin. iii. 67 (quoting Chrysippus) "cetera nata esse hominum causa et deorum . . . ut bestiis homines uti ad utilitatem suam possint sine iniuria."

73. Since it is a general truth . . . sole good.

I do not

see a n y exact parallels in S. V.F. 3 2 7 - 3 3 2 (which Heinemann cites) to the doctrine implied here that ideally there is no such thing as a foreigner (), but it accords with De Ios. 2 9 that the Megalopolis, the world, has a single and a single law in the . For the Stoic canon ( De Post. 133) that see note on Quod Det. 9 ( A p p . ) where, however, the statement t h a t " no Greek passage seems to reproduce the d o g m a exactly in this form " must have been written under a misapprehension. There are several passages in S. V.F. (see Index) which exhibit it or its Latin equivalent " solum bonum esse quod honestum sit." N o t e particularly Diog. Laert. vii. 101 , ' .

82. Tribe (or deme ?) and ward.

" The full citizens in

Alexandria were those enrolled in tribes and demes. T h e important and constant element was the deme rather than the tribe and during the Ptolemaic and earlier R o m a n period it was customary, since the deme-names of Alexandria and Ptolemais differed, to describe a citizen of either city b y his deme only. T h e tribe-names were more fluid, thus we k n o w that Claudius sanctioned a proposal to name a tribe in his honour," Bell, Camb. Mod. Hist. x. p. 2 9 5 . T h e evidence for this statement (from Papyri?) is not given, nor is it stated whether it applies equally to the of the Jews. If nothing is known to the contrary, Philo's words suggest that it does. It should be noted, however, that Philo found as well as in N u m . xxxvi. (see v. 6 ) . Apparently, however, they are there convertible terms. E . V . has " the family of the tribe." 9 1 . (Depreciation of athletes and athletic training.) This is not uncommon, especially in contrast with military train ing. Cf. Quintilian, . 1. 3 3 , where the athlete's " t o r i " VOL. vii 2s 625

PHILO
or fleshy protuberances are contrasted with the military "lacerti." Several parallels are quoted b y Peterson in his note on that passage, bringing out the idea that the athlete's training did not fit him to endure the various hardships of the soldier's life. Philo m a y have the same idea here, though he does not bring in the contrast with the soldier. For cf. Leg. All. i. 9 8 , where the athlete's diet is , and for see Lucian, Dial. Mort. x. 5 (quoted b y Peterson), where an athlete \ nearly makes Charon's boat sink. 125. . In m a k i n g this statement, and indeed in the whole section, Philo has no biblical authority and is simply giving what he considers to be just, based apparently on Attic (or Alexandrian ?) law. In Attic law the archon (who seems to be alluded to in ) had the general duty of caring for orphans and heiresses. See Lipsius, Att. Recht. p. 5 8 , though this seems to mean only the obligation to see that the legitimate performed their duty (ibid. p. 525). Philo's words here would naturally imply something more definite than this and are not easy to reconcile with iii. 6 7 , where proposals of marriage to orphan maidens are to be addressed " to the brothers or guardians or others who have charge of her." 133 and sequel to 139. ( T h e double portion of the first born.) Goodenough, p p . 56 f., after giving evidence of the right of the eldest son to a double portion in Ptolemaic E g y p t as well as in Greece, holds that Philo has no scrip tural warrant for attesting this as a general Mosaic law, but quotes Deut. xxi. as the nearest thing he can find in scripture to a law which had forced itself on Jewish practice. It seems to m e that Philo could reasonably find an acknow ledgement of the claims of primogeniture in v. 17, " f o r he is the beginning of his children ( L X X ) and to him belong the rights of the first-born ()." T h a t is to say, what the law forbids in this passage is that the repudiation of the mother, who in Philo's view is not only hated but discarded ( 139), should be allowed to cancel the acknow ledged rights of her son. There is more to be said for Heinemann's contention that the arguments in 132-139 imply that what was stated as a general law in 133 only obtained in the particular case here discussed. T h e third reason in particular ( 139) might be taken to mean that the duplication of the portion of

626

APPENDICES
the first-born was a compensation for the wrongs he had already suffered. B u t this is not necessarily so. Philo m a y mean, as indeed he implies in the last sentence, that the law wishes to protect the just rights of both families and shews its intention b y asserting the special right of the first-born. 145. The Crossing-feast. I have not found in a n y authority which I have seen any light thrown on Philo's departure from the ordinary explanation of Passover. Josephus, Ant. ii. 3 1 3 explains as meaning (so also later A q u i l a ; see Driver on E x . xii. 13). It must be remembered that the point is disguised in the L X X , which translates the noun pesah in xii. 21 and 27 b y , but the verb pasah in vv. 13 and 27 b y and 44, in v. 23 b y . T h a t Philo was not alone in his opinion is shewn b y his statement that others allegorized in the same w a y , for such an allegory could only be founded on the " c r o s s i n g " interpretation. T h a t he believed to be the correct translation appears in De Mig. 25 , he 4 .

Ibid. From noon till eventide.

See E x . xii. 6, Lev. xxiii. 5 ,

N u m . ix. 3 , where the R . V . has *' at even," (margin) Hebrew " between the two evenings." T h e L X X translates this in E x . and N u m . b y 44, but in Leviticus b y 4. " For this the traditional interpretation adopted b y the Pharisees and Talmudists was that the * first' evening was when the heat of the sun begins to decrease, about 3 P . M . , and that the second evening began with sunset" (Driver on E x . xii. 6 ) . Philo's interpretation is in accordance with another opinion quoted b y Driver, " that the sacrifice if offered before noon was not valid."

162. Directly

after the first day.

The Hebrew " o n the

morrow after the S a b b a t h , " translated b y the LXX in Lev. xxiii. 11 b y though in v. 15 b y , is said to have been diversely interpreted b y the Pharisees and Sadducees (see Thackeray on Jos. Ant. iii. 2 5 0 ) . T h e Pharisees, with w h o m Josephus as well as Philo agrees, understood it to mean the second d a y of Unleavened Bread. T h e Sadducees held it to be on the d a y after the Sabbath, which necessarily occurred at some time in the festal week. 176. (Text of . . . .) has 4 4 4, * 44 . Nicetas

627

PHILO . Nicetas's text is followed b y M a n g e y with the correction of to -. Nicetas's is clearly right (see Lev. xxiii. 1 5 , for reckoning Pentecost from the Sheaf) and the question between his . . . . . . and M ' s . . . is unimportant, but his is impossible ; Cohn's correction to agrees, as he says, with the parallel in De Dec. 1 6 0 , whereas Mangey's will m a k e the sacred number 4 9 instead of 5 0 . Conn's correction of * to seems to m e much more doubtful. In De Cong. 109 which he cites, and a similar passage in De Mut. 22S, an allegory is founded on the connexion of "release" with the Jubile of the fiftieth year. Here we are talking of a different feast which, except for the number 5 0 , has no connexion with the Jubile, and there is no further allusion to the idea of release. T h e corruption of ' in m a y have arisen (1) b y an assimilation of to the singular verb , (2) b y a variation of construction between a relative clause and a genitive absolute.

185. Joy is the rational elevation or rising of the soul.

This is the regular Stoic definition of , in contrast with . See S.V.F. iii. 4 3 1 , 4 3 2 . E a c h of the " g o o d emotional states " () is distinguished from the corre sponding b y being . T h u s (" cautious ness ") is opposed to as being , D i o g . Laert. vii. 116. 188. Rules of good economy. Lit. "laws of economic virtue." According to the Stoics or the k n o w ledge of what is profitable to the household is an (S. V.F. iii. 2 6 7 ) and only the wise man is (ib. 5 6 7 ) . S o Philo, Quaestio in Gen. iv. 165 " urbanitas (i.e. ) et oeconomia cognatae sunt virtutes." Cf. De Ebr. 9 1 . 2 1 2 . In the scale of ascending powers. I have not found the compound (-) in Plato or Nicomachus meaning " to raise to a higher power." B u t the uncompounded verb or noun is c o m m o n in this sense. S o in Rep. 5 2 8 the square is the and the cube the . In 587 D seems to mean " b y squaring and cubing." In Nicomachus xi. 1 5 , 9 being thrice 3 b y another 3 eV and becomes 2 7 . 2 2 8 . (Text of ... .) T h e simplest sugges tion I can m a k e for this is to correct to

628

APPENDICES
. Translate " impressing them on the minds of the children both in the earlier and in the riper stage of youth." This will m a k e g o o d sense, giving three stages of parental instruc tionearly childhood, b o y h o o d , and later adolescence. But I lack authority for the antithesis implied between , and also while = reasoning faculty " or " m i n d " is quite c o m m o n in Philo, I have not found it in the plural. A n o t h e r difficulty felt b y Cohn, that oi just above has no following , which leads him to suggest that the end of the sentence has been lost, does not seem to be weighty. Philo begins no doubt with thinking of the parents as and the children as hi, but that he should forget to express the latter formally does not seem unlike him. 2 3 2 . ( T h e disobedient son.) In Deut. xxi. the incor rigible son is brought before the " elders," after which ( L X X ) he is denounced to the " m e n of the city," who thereupon stone him. N o t h i n g is said of a n y right of either the elders " or the men of the city " to examine the accusa tion, but the account savours more of a judicial proceeding than Philo's words suggest. A n d H e i n e m a n n (ad loc. and Bildung, p p . 2 5 1 ) and G o o d e n o u g h , p. 69 if., m a y be right in tracing here the influence of the R o m a n patria potestas, as also in the doctrine of parental in the next sentence.
4 4 4 4 4 4

2 3 9 . Secondly, it would not be suitable . . . by kinship.

H e i n e m a n n aptly quotes Seneca, De Beneficiis, iv. 17 q u o m o d o nulla lex amare parentes . . . iubet (superv a c u u m est enim, in quod imus, impelli)." 2 4 4 . (Penalty for striking a parent.) H e i n e m a n n quotes Seneca, Controv. ix. 4 qui patrem pulsaverit manus ei praecidantur," which he calls a R o m a n l a w and also declares it to c o m e from the Twelve Tables. G o o d e n o u g h , accepting the first part of this, bases on it an argument that the of 2 4 4 are definitely R o m a n officials. Such a l a w is certainly not found a m o n g a n y of the fragments of the Twelve Tables k n o w n to us, but there is no reason to think that it is a R o m a n l a w at all. Seneca's words are no evidence. T h e laws which form the basis of the several controversiae need not have and do not claim to have a n y foundation in fact. In this particular case the theme is as follows: T h e law is supposed to be as stated above. A t y r a n t " has c o m m a n d e d two sons to strike their
4 4 4 4 4 4

629

PHILO
father. O n e commits suicide rather than do s o ; the other obeys the c o m m a n d . W h e n the tyrant has fallen or in one version has been killed b y the same son, the son is charged under this law and arguments are adduced b y the debaters for and against exacting the penalty. T h e same law with practically the same theme is noted b y a scholiast as used b y the Greek rhetor Syrianus ( W a l z , Rhet. Graeci, iv. 4 6 7 ) , and, with different themes attached, in the Declamations ascribed to Quintilian 3 5 8 , 3 6 2 , 3 7 2 . A n o t h e r of Seneca's Controv. (viii. 2 ) starts with a law that amputation of the hands is the penalty for sacrilege. Whether these imaginary laws prescribing the mutilation of the offending m e m b e r (cf. Deut. xxv. 1 1 , 12, and iii. 1 7 5 , below) are based on some old tradition, or are the product of the inventiveness of the rhetoricians, it is impossible to say. T h e only code k n o w n to us which assigns this punishment for striking a father is the Babylonian code of H a m m u r a b i (about 2 0 0 0 B . C ) , and this is hardly likely to have influenced either the rhetor or Philo. The c o m m o n assumption in the schools that such legislation existed or had existed somewhere would be enough to m a k e him embark without further inquiry on a demonstration of its injustice.

259. Each of the other virtues is its own reward. The senti
ment is of course implicit in the c o m m o n Stoic aphorism that virtue is hi and . T h e most exact parallel quoted is S. V.F. iii. 4 5 , from Servius, "Stoici dicunt virtutem esse pro praemio si nulla sint praemia."

630

APPENDIX TO DE SPECIALIBUS 3 . The ocean of civil cares.

LEGIBUS,

III

I d o not know that we

k n o w enough about the dates of Philo's writings to say that Heinemann's positive statement that this refers to the serious troubles of A . D . 3 8 - 4 1 described in the In Flaccum and Legatio ad Gaium is impossible. But it is at a n y rate uncertain. A p a r t from such matters as the apparently unsuccessful attempt to interfere with Jewish religion mentioned in De Som. ii. 123 (where see note in A p p . ) , and the oppression of the tax-collectors noted below ( 159 if.), there must have been considerable friction in Alexandria caused b y the special position of the Jewish long before the outbreak. It is this to which I understand the to refer, rather than, as Goodenough, to the con ventional idea of the jealousy of fate shewn to prosperity, an idea which does not seem to fit in well with the epithets and . 6. Yet . . . even for this. T h e meaning of 1-6, when reduced to plain prose, is that the days when Philo could devote his whole powers to philosophy are far b a c k in the past. H e is n o w permanently engaged and sometimes absorbed in political business of a troublesome nature, but there are times when he can get some leisure for his favourite studies and use his philosophical insight ( 4 ) . There are indeed other times ( 5 ) when he can shake off the shackles altogether and perhaps feel the inspiration which he described in De Mig. 3 5 . But this is not one of these times. His condition is that he can open his eyes as in 4 , though he cannot triumphantly ride the waves as in 5 ; yet even for this he is thankful. If it is asked w h y this eloquent outcry is introduced at this point, I think it is enough to say that it is a natural literary device marking that he is just halfway through his

631

PHILO
great subject. Such prologues at pauses in a long disquisi tion are not, I think, uncommon. T h e y appear, for instance, in Quintilian. It is possible, though I think less probable, that it means to indicate that the work has actually been interrupted b y civic troubles and that at the end of the preceding treatise should be translated " w h e n opportunity offers," with the suggestion that the opportunity will have to be waited for. Goodenough's idea (p. 9 ) , that the outcry is elicited b y a feeling that the criminal and civil laws now to be treated forcibly remind him of his civic distractions, seems to m e fanciful. 13. (Persian incest.) See Clement Alex. Strom, iii. 2 . 1 1 , who cites the early historian X a n t h u s as saying Mayot , and couples them with sisters. In Paedagogus, i. 7 he says the same of the Persians in general. Tertullian also in Ad Nationes, i. 15 and Apol. 9 repeats the statement on the authority of Ctesias, another early historian. Philo evidently assumes that these early authorities hold g o o d for his own time, though he says nothing of the M a g i , for whom elsewhere he expresses admiration (see on 100 below). Compare on the other hand Sext. E m p . Pyrrh. Hyp. iii. 3 0 5 hk , , . T h e charge against the Persians is often repeated in later writers (references in M a n g e y ad loc. and Commentator on Clement ( M i g n e ) ) . 17-18. (Persian civil troubles.) N o suggestions are given b y Heinemann as to what events, if any, Philo has in mind. Possibly he m a y have known of the troubles both before and after the succession of Darius Hystaspes and after the death of Xerxes, and a number of fratricides are recorded, beginning with the murder of Smerdis b y C a m byses, and before or after the accessions of Darius Nothus and Ochus and Codomannus. See Rawlinson, Fifth Great Monarchy. But his words fit better into more contemporary matters and he is more likely to be thinking of the later Parthian empire which absorbed the Persian. H e was quite aware that the Parthians had conquered the Persians (De Ios. 136, Quod Deus 1 7 4 ) , but he might, like Horace, identify the two in a vague statement of this kind. Plutarch, Lucullus 36 speaks of the Parthian power as weakened at the time of Lucullus's

632

APPENDICES
campaign (about 78 B . C ) , and the civil war between Mithradates I I I and Orodes after their murder of their father Phraates, a war which ended with the victory of Orodes and the execution of his brother, would be well known to Philo.

22. Marriage
44

with half-sisters

on the father's

side.

S o Cimon married his germana (here = ) soror, nam Atheniensibus licet eodem patre natas uxores ducere," Corn. N e p . Cim. i. 2. Themistocles' daughter married her brother , Plut. Them. 32. T h e scholiast on Aristophanes, Nubes 1372, where the poet denounces marriage with an , says that since marriage between was lawful at Athens, the word is added . Philo is right in saying that there was such a law at Athens, whether dating from Solon or not. H e does not say that it was a c o m m o n practice, and when Plato, Laws 8 3 8 A, puts brother and sister without adding a m o n g the relations between which inter course was not only unlawful but felt so strongly to be unlawful that most people had no desire for it, it is difficult to suppose that it was c o m m o n . N o evidence appears to be forthcoming for Philo's state ment about the Spartan law. 23. (Egyptian marriage with sisters on both sides.) See D i o d . Sic. i. 27, where the practice is said to be modelled on the marriage of Isis and Osiris, also the words of Sext. E m p . quoted in note on 13. Goodenough cites for a later age from the Papyri a card of invitation issued b y a mother for the marriage of one of her sons to a daughter. 3 0 . (Remarriage with a divorced wife). O n this point G o o d e n o u g h , p p . 8 5 , 8 6 calls attention to the Lex Iulia de adulteriis, 18 B . C , which provides that a m o n g the things which that law punishes as adultery is si adulterii d a m natam sciens uxorem duxerit," Dig. iv. 3 7 . 1. A s s u m i n g , then, that the remarriage shewed that the intermediate union was adultery, the offender would be liable under R o m a n l a w in Philo's time. Elsewhere (see references in Diet, of Ant.) condonation of adultery is treated under the same law as lenocinium. Is this the Latin equivalent for what Philo calls ? I n Greek law this last was a capital crime, as Gopdehough notes (though only perhaps if proved to be . See Lipsius, A.R. p. 4 3 5 ) . 3 4 - 3 6 . Heinemann, Bildung, p p . 262-267, has a long
4 4

633

PHILO
and careful discussion of the views expressed here b y Philo, and less specifically in other places (Quod Det. 102, De Ios. 4 3 , Mos. i. 2 8 ) , as compared with Rabbinical and Greek opinion. The upshot of it is that Philo goes far beyond the latter at any rate. T h e only passage cited which at all approaches this is from Charondas (Stobaeus, Flor. ii. p. 184 Meineke). According to Zeller (Stoics and Epicureans, E n g . Trans, p. 3 0 3 ) , the Stoics merely required chastity and moderation in marriage (including total abstinence from pregnant women). 37-38. Philo m a y also be bearing in mind Deut. xxiii. 17, where ( E . V . " sodomite " ) is coupled with as forbidden in Israel, and seem regularly to mean a male prostitute rather than as in H e b . xii. 16 simply a fornicator. T h o u g h no punishment is prescribed in Deut., the fact that Philo seems to base the stoning of the on this verse (see on 8 1 ) shews that he would feel the same about the . 4 0 . Celebrating the rites of Demeter, etc. I have not been able to find any evidence in support of this account of the prominence of male prostitutes in the mysteries of Demeter or similar rites; nor yet of the next sections describ ing the honours paid to the castrated. N o doubt the Galli, the priests of Attis, were well known and also the votaries who castrated themselves in honour of Attis. See Frazer (Adonis, Attis, and Osiris, p p . 2 2 if.), who also mentions the eunuch priests of Artemis of Ephesus, and the Syrian Astarte. But Philo can hardly be referring to these. 5 1 . (Death penalty for harlots.) This severity is in accordance with De Jos. 4 3 , where Joseph is represented as saying with us death is the penalty for harlots," but in consistent with i. 8 1 , where the repentant harlot m a y retain her civic rights and marry anyone except a priest, and pre sumably not merely escape death, but remain unpunished. 7 2 . Documents containing the names, etc. Heinemann, Bildung, p. 2 8 9 , gives an excellent parallel from the Papyri. T h e announcement of m a r r i a g e " contains the names of the parties and of the parents of the wife, the amount of her dowry, the guarantee of the husband to m a k e fitting pro vision, the promise of fidelity on both sides, and the penalties in the event of infringement. Goodenough's theory (p. 9 2 ) that this is regarded b y Philo as justifying marital relations before the completed
4 4 4 4

634

APPENDICES
marriage, and that therefore (or ) was de facto adultery seems to m e to be negatived b y the phrase in 7 4 (which Goodenough passes over very lightly), that the girl has her virginity to defend. Clearly some people did not regard it as adultery, and, when Philo main tains the contrary, he seems to m e to be upholding what he takes to be the view of Deuteronomy, which assigns the same punishment as for adultery, and speaks of the violator as having dishonoured () his neighbour's wife. For the equivalence of betrothal to marriage see also i. 107, where it is implied that the betrothed is no longer a , " even though her b o d y is pure." 8 4 . . Cohn (Hermes, 1908, p. 2 0 6 ) offers a solution of this corruption which perhaps is preferable to that suggested in the translation. H e suggests that or an equivalent word has fallen out, and that is the result of a gloss explanatory of . T h e glossator wrote ' ( = ha) , and this having been reembodied in the text in the form of ultimately ousted . In the first part of the sentence the suggestion of inserting is due to H . Gregoire in Hermes, 1909, p. 3 2 0 , though he would place it between and . 8 6 . (Intention to kill.) Heinemann points out that in giving this interpretation to E x . xxi. 14 . . . , and extending it to cover in general, Philo is follow ing Greek law, , Andocides i. 9 4 . 8 9 . (Punishment of poisoners.) Heinemann and G o o d enough point out that Philo's views on this subject are in accordance with the spirit of the Lex Cornelia de sicariis et veneficis (about 81 B.C.) which decreed punishment for preparing, having or selling poisons for the destruction of human life, as well as for actually using them. Josephus, Ant. iv. 2 7 9 is closer to the R o m a n law, as he expressly includes the possession of such poisons as criminal. Both authors apparently g o beyond the Lex Cornelia in saying that poison intended to cause other injuries than death. (Jos. is on the same footing.) 100. ( T h e M a g i and the true magic.) M a n g e y and others quote for the last part of the sentence Cic. De Div. i. 91 " N e c quisquam rex Persarum potest esse qui non ante M a g o r u m disciplinam scientiamque perceperit."

635

PHILO
A s to what Philo understands b y "true m a g i c " I hazard the conjecture that he has in mind the distinction between " artificiosa divinatio " and " naturalis," a distinction which is made b y the Stoic in the De Div. and accepted b y his opponent. The coincidence quoted above inclines one to think that both this passage and the substance of De Div. i. are based on some Stoic treatise (? Poseidonius). In the De Div. the " artificiosa " comprises haruspicy, augury, and the like, while the " naturalis " is limited to inspiration, such as oracles, and dreams. It seems to be equated in i. 9 0 with " ratio naturae quam Graeci appellant." This agrees with our passage and with Quod Omn. Prob. 7 4 , where the M a g i are extolled as " researching in tranquillity into the works (or facts) of nature and b y clearer visions receiving and giving revelations ( of divine excellences." Further at the end of De Div. i. the Stoic, though he has defended the " artificiosa " in general, rejects the charlatan impostors in much the same tone as Philo takes in 1 0 1 . Compare also Mos. i. 2 7 7 where was inadequately translated b y " his art of wizardry." Rather it means the " artificiosa " discarded for the " naturalis " of the prophetic spirit. It is an objection to this, but not I think a fatal objection, that either Philo or Cicero must have misunderstood the reference to the Magi. For in Cicero the M a g i " augurantur et divinant," i.e. practise the " artificiosa." Heinemann thinks that Philo is just adopting the accepted Stoic definition of as (S. V.F. \\. 1018, iii. 6 5 4 ) , while giving the last words a " monotheistic " twist. H e means, I suppose, that = (as often) is substituted for . In view of Philo's wholesale denuncia tion of in i. 59 ff. it seems to me improbable that he would accept this definition without more explanation than this. It is possible, no doubt, that he is simply echoing the vague popular idea that there is a respectable as well as a disre putable magic, which we find also in the N . T . with the " wise men " from the east on the one hand and S i m o n and E l y m a s on the other, all described as . 102. 0?. The same sense for , i.e. " t o be about to die," is demanded certainly or preferably in De Virt. 3 4 , De Ex. 159, and De Aet. 8 9 . T h e word cannot be an
9

636

APPENDICES
interpolation in all these places; nor does Cohn raise a n y objection there. It is true that the accepted meaning of is " to desire death," as in Phaedo 6 4 B. If here and elsewhere it carries the sense of imminence rather than desire, it is presumably on the analogy of verbs of sickness such as / - " be dropsical" or =" have sore eyes." I n this w a y it m a y easily = " sick unto death," and thence pass on to being doomed to death from other causes than sickness. It is a pertinent objection that these verbs are in - rather than -, though indeed to add the vowel in each case in Philo would be less drastic than expunging the word. A t a n y rate the positive fact for the lexicographer is that in these four places the MSS. of Philo exhibit as = " being near to death." Possibly to these should be added i. 2 3 7 , where is corrected b y Cohn to . T h a t the disease itself is near to death (cf. " this sickness is not unto death " ) would be a fairly natural extension.

108. Both for the outrage, and for obstructing

nature,

etc. Goodenough, p p . 113 f. points out that Josephus, Ant. iv. 2 7 8 mentions a double fine, (1) for diminishing the population; ( 2 ) compensation to the husband, and that Philo's two reasons, " nature" and , roughly correspond to these. H e infers that Philo also contemplates a double fine. H e m a y very likely have found the LXX ) obscure.

109. A human being.. .from confinement. Heinemann and

Goodenough note a discrepancy between this and 117, where Philo accepts the Stoic theory (S. V.F. ii. 8 0 6 ) that the child is not a separate living creature till it has left its mother's w o m b . I do not think there is any real discrepancy. Here he is stating what he considers to be implied b y the LXX, i.e. that the child at this stage is (potentially) a human being. There he argues that while the Stoic theory m a y be true and is supported b y high authorities, the stricter law of the LXX seems to emphasize the sacredness of the infant and shews a fortiori how heinous is the destruction of the fully born. Cf. for a very similar argument De Virt. 137, 138. 120. (Involuntary homicide.) W h a t does Philo under stand b y this ? In the Pentateuch it seems to mean accidental homicide, see particularly the example given in Deut. xix. 5 of the m a n killed b y the slip of the head from his neighbour's axe. Nothing is said in these sections exactly in contradic-

637

PHILO
tion of this, though the in 128 m a y point to a wider interpretation. But in 9 2 and 104 we have had suggestions that he regards homicide, if committed in sudden anger or in an unpremeditated quarrel, as different from ordinary murder, though he does not follow this up (see notes on 92 and 104). His view in fact seems much the same as that of Plato, who (Laws 866 D ff.) discusses the point and says that one who kills another in hot blood or unpremeditatedly is ' . Philo's in 9 2 is a rough equivalent of Plato's (" likeness or shadow," Jowett) and indeed m a y be a remi niscence of it. That is to say, it is something between and . O n e m a y conjecture that he does not consider it worthy of death, but in face of the law of E x . xxi. 18, 19, described in 100, refrains from saying so. 131-136. The death of the high priest. W h y the death of one high priest should abrogate the reasons assigned for the limit of the exile, when he is immediately succeeded b y another, is not here discussed. T h e real explanation, as I understand from the commentators, is that the rights of the avenger of blood had to be limited, and that the succession of a new high priest, like the accession of a new sovereign, made a convenient limit. Philo himself in De Fuga 106 f. has pronounced the enactment, if literally taken, to be absurd, and therefore explains the death of the high priest as the death of the Logos in the soul. 148. (Punishment in the case where a m a n is killed b y falling into an unguarded pit.) Philo's statement in the face of the absence of any specific provision in the L a w is regarded b y Goodenough, p. 129 as clear evidence that he is here giving us the practice of the Jewish courts in E g y p t . I think it is merely one of his reasonable inferences from analogous cases. B y m a k i n g the negligence punishable when an animal is killed, the law suggests that it is still more punish able in the case of a human being. W h a t he says really amounts to saying that no one need think himself debarred from making a complaint to the court, which will then have to follow the principle laid down in the matter of the un guarded well, i.e. either death or a fine. H e naturally hesitates to prescribe death in so m a n y words, but evidently thinks it would be justified, as also in the case of the of the unguarded roof mentioned in 149. 149. (The unguarded roof.) It is noteworthy that Josephus,

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APPENDICES
Ant. iv. 2 8 4 also couples this with the unguarded pit, though they came from quite different parts of the Pentateuch, and this has sometimes (see Thackeray ad loc.) been regarded as one of the points which shew Josephus's dependence upon Philo. See vol. vi., Introd. p. xxii, note e. I think the analogy of the two is obvious enough to have struck both writers independently. 164. (Traitors and tyrants, etc.) Heinemann in his note says positively that the latter law, i.e. against tyrants (in Bildung, p. 2 1 2 , both laws, regarded as a single law), is an old Macedonian law. Goodenough accepts this and infers that it was probably continued in Ptolemaic E g y p t and therefore k n o w n to Philo. A l l this has very slender founda tion. Heinemann's authority is two passages (cited quite reasonably b y Cohn as illustrations), one from Curtius Rufus vi. 4 2 . 2 0 , the other from Cicero, De Inventione, ii. 144. T h e first of these mentions in connexion with a plot against Alexander a " l a w of the Macedonians providing that the relations of a conspirator against the king should be put to death." Here it is relations (propinqui), not children, and an " insidiator " is not the same as a . Still there m a y be some connexion. T h e second passage deals with a problem in the rhetorical schools. There are supposed to be two l a w s : one that the tyrannicide m a y claim any reward; another that the "five nearest relations of the tyrant shall be put to death." T h e example given is that of Alexander, tyrant of Pherae, who was murdered in 3 6 7 B.C., b y his wife. B y the first law she can claim the life of her son b y him as the reward; b y the second he must be put to death, and the arguments for either course are elaborately discussed b y Cicero. A s apparently Alexander's wife was acting in concert with her brother, who afterwards assumed the tyranny ( D i o d . xvi. 14), the question can hardly have arisen, and if it did, Pherae was presumably not under Macedonian jurisdiction. But it is quite unsafe to assume that such a law was in existence. T h e death of Alexander was a famous case of tyrannicide and a useful peg on which to hang one of the controversies, in which tyrannicide was a favourite subject, and to which historicity was a matter of complete indifference. Heinemann and Goodenough have fallen into the same error as on ii. 2 4 4 , in mistaking these fictions of the schools for sober history; though it must not b e assumed that because they are worth-

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less as evidence, Philo had not some other ground, historical or traditional, for his statements. 1 7 1 . The temple. Possibly TO m a y have become in the a conventional name for the synagogue as the best possible substitute for the temple, particularly in Alexandria where the synagogue is said to have been especially magnificent and famous (Jewish Encyclopedia, s.v. synagogue); and so too with the c o m m o n collocation for the due performance of all religious rites possible. O n the strict seclusion of women indicated in this section Heinemann (Bildung, p. 2 3 4 ) quotes In Flaccum 89 (of the Jewish women in Alexandria) , though he points out that it reflects Greek rather than Jewish ideas. Goodenough cites a passage from the female Pythagorean Phintys, quoted in Stobaeus (Meineke, iii. 6 4 ) , which in some ways curiously resembles this, but shews less strictness. Phintys's lady m a y g o out duly attended not only to public worship but to see spectacles () and to shop. 176. (Exclusion of women from gymnastic competitions.) The only evidence for this known to m e is their exclusion from the Olympic games mentioned in Aelian, V.H. . 1, and Pausanias, v. 6. 7. Elsewhere Pausanias, vi. 2 0 . 9 (if the text is right) states that virgins were not excluded. 181. (Penalties not corresponding to the crimes.) G o o d enough, p. 137 says that the list of punishments here given follows those provided in Greek law for the several crimes. This seems to be only partially correct. The punishment for was a monetary fine, and murderers were apparently allowed to evade the death-penalty b y flying the country. But the punishment for , i.e. wounding intended to kill, which perhaps m a y be equated with Philo's , was banishment, not , which is a loss of civil rights not entailing banishment. It seems to be true that theft might sometimes be punished b y a few days' imprisonment as a supplement to a manifold restitution of the things stolen, but what Philo here means is imprison ment instead of such restitution. I do not see any reason to think that he refers to a n y particular b o d y of legislation. T h e references given b y Goodenough to Lipsius are to pp. 6 4 6 , 6 0 5 - 6 0 7 , 4 4 0 , to which add for wilful murder, 603-604.

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APPENDICES
1 8 3 . . T h e idea suggested in the trans lation is that, as all religious rites are forbidden on these days, the action cannot desecrate them. Compare Lucian, Pseudologistes 1 2 , where the performance of sacred rites is included a m o n g the things prohibited on the Apophrades. Something of the same sort appears in Laws 8 0 0 D , where Plato forbids the melancholy strains used at sacrifices as blasphemy and relegates them to the Apophrades. It seems possible, however, that the contrast intended m a y b e the opposite of this, namely that things which are lawful on the feast-days are intolerable at other times. Philo m a y b e thinking of pagan usage around him and allude to the license allowed on public feast-days (cf. De Cher. 91 if.). This will give something more like its ordinary meaning. D a y s which are inauspicious for ordin ary business will b e still more inauspicious for unlawful actions.

184. The most conspicuous and distinguished

situation.

Heinemann quotes Cic. De Natura Deorum, ii. 140 "oculi tanquam speculatores altissimum locum obtinent," but the thought there is somewhat different, rather of convenience than dignity, as it continues " ex quo plurima conspicientes fungantur suo munere." 2 0 4 . ( T h e l a w of the millstone). Heinemann, who (Bildung, p . 4 3 0 ) gives e V the somewhat stronger sense of " aims at murder," considers Philo's c o m ments to be a rhetorical exaggeration, and that no such murderous intention on the part of the creditors is suggested b y a law which merely prohibits the attachment for debt of an indispensable article. (Such laws are paralleled in other legislations, indeed in the C o m m o n L a w of E n g l a n d , see A d a m Smith ad loc. Goodenough ( p . 142) aptly cites out of the Papyri an example from the Ptolemaic law of E g y p t , where a farmer's cattle and tools and a weaver's loom are mentioned.) B u t Philo gives a natural interpretation of the strong phrase . It must b e remembered that he only notes this l a w incidentally to strengthen his point of the criminality of destroying a man's teeth.

VOL. VII

641