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TIle Ulll~ of CIIJcqo . . . .
C1IIcap, IDbIoIa, u.s.A.
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PREFACE
The appearance of another dissertation on a topic connected with
Philo seems to neeP explanation, and, though I have made this explanation at length in the first chapter, it should perhaps be mentioned
here. Recent scholarship, while throwing light on the influence
of modes of thought that belong to the Hellenistic period, has
tended in the case of Philo to obscure the more fundamental character of the influence of Plato. It has seemed necessary to restate the
nature and extent of this influence in order to clarify present-day thinking on the content and the influence of Philo's work. The subject
was suggested to me by Professor Paul Shorey, of the University of
Chicago. I have been directed to fruitful lines of investigation
and saved from many errors by Professor Shorey's generous use of
his time in reading and discussing the manuscript. Throughout the
work I have had the advantage of Dr. Grace Hadley Billings'
intimate knowledge of Plato. My indebtedness to printed sources
has for the most part been acknowledged in the footnotes. I find,
however, that neither in the text nor in .the notes have I made plain
the extent of my debt to Professor Brehler. I have had his works
on Philo constantly at hand, and, though there are many points of
interpretation on which I find myself in disagreement with him, I am
deeply indebted, as all students of Philo must be, to his wide and accurate
learning and to the admirable lucidity of his method.
THOMAS
NOJl~, MINNESOTA
H.
BILLINGS
September, 1919
371590
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CONTENTS
PAD.
IIAftD
I.
1Nrn1
Philo 88 a Christian Father-2. The Trinitarian controversY-3. The period of free investigation-Summary of
present-day opinions-Attitude of this treatise.
I.
n.
13
26
47
72
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CONTENTS
CBAPrIIa
VI. THE
PAOII
PBILo
88
INDEX
I05
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CHAPTER I
A SURVEY OF THE HISTORY OF PHILONIC INTERPRETATION
GrflUG
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published his great work on doctrine in 1644 that this tradition was
.definitely challenged.'
But while the Church Fathers to the middle of the sixteenth century
regarded Philo as a Christian, they still thought of him as a Greek. philosopher and almost uniformly connected him with Plato. Clement of
Alexandria, it is true, calls him "Philo the Pythagorean,''2 but Eusebius,
writing about a century later, speaks of him as "especially devoted to
the philosophical system based on the teachings of Plato and Pythagoras.'" By the time of Jerome, it had become a fixed tradition to regard
Philo as a Platonist. Jerome, in his account of Philo in the De Vim
IUuslribus, chapter II, quotes a proverb "current among the Greeks,"
a proverb which, in its Greek form, has served as a basis for much of
the discussion on Philo since Jerome's day, 4J 4fL>.c",p "').~TwpLr" 4J mciTwp
Ifx).wpLr", "if Philo is not a Platonist, then Plato is a Philonist." The
discussions on Philo for many centuries were colored by this striking
epigram. Scholars approached the study of his works prepared to connect him in some way with Plato.
But it is surprising to find among those who accept the same formula
so wide a variety of opinion as these scholars exhibit. All accept the
epigram as containing something permanently true; but some think
that it means a likeness in style only;4 others that the likeness is in
thought alone;s others accept the proverb at its fullest possible value
and find resemblances in both thought and style;' still others reduce the
proverb to its minimum 01 meaning and think it means only that Philo
is a great philosopher, a second Plato.7 In the discussions earlier than
I For a complete account of the history of this tradition see Conybeare, PItilo
GbofIIIIIe CtmJemfJlMiH Life, Oxford, 11195, pp. 321 ff. The tradition was rejected by
the scholars of the Reformation but is still accepted by many of the Roman Catholics
out of reverence for the authority of EWlebius. Suidaa and Photius introduce their
accounts of the Eusebian tradition by t/HWl and >'i'y0Wl.
SIrom. ii. 482, P.; C.-W., TulimoniG, I, 1uxxvi
Hisl. &d. ii. 4. 3; C.-W., TulimoniG, I,luuviii.
4 So Augustine Ctmlra Pausl xii. 39 (C.-W., I, cv); Isidore of Pelusium, Book 3,
Ep. 81, in C.-W., I, cviii.
sTheodorus Metochita, Miscell., chap. 16, in C.-W., I, exif.
t Suidaa, S.fI. "~.," C.-W., I, a.
'So apparently Photius Bibl. Cod. 105 in C.-W., I, a. The proverb, he says,
was due to the admiration with which Philo's power in discourse (>.6oyo&), inspired "the
Hellenists" (TOis 'E>.>."...,.uis). "The Hellenists," as Dionysius Petavius points
out ("De Trinitate" 1:2, in De liIeol. do,. ii. 6, edition of 1644), should mean the
Hellenistic Jews. The phrase may, however, be Photius' interpretation of Jerome's
"apud Graecos." Sophronius' Greek. version of Jerome gives 's>.>."IUW. for Graecos.
See C.-W., TulimoniG, I, ciii.
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One of the most quoted of recent German dissertations in this field '
regards him as reproducing the doctrines of Posidonius and questions
whether he had any first-hand knowledge of Plato. BrBrler," the great
French scholar, develops the thesis of Ritter and demonstrates Philo's
connection with Egyptian mystery religions, with the Peripatetic,
Skeptic, Stoic, and Epicurean schools, in fact with the most widely varying and most utterly irreconcilable doctrines. This school of interpretation is interested in Philo as a sort of storehouse of all the theological
ideas of the world of his day. It is interesting to see that Jewish scholars
have now taken up Philo and are among his warmest defenders.'
It is necessary to consider in detail one tendency in recent scholarship which has had its influence on Philonic interpretation. A considerable group of German scholars have tended to regard Philo as
reproducing the doctrines of Posidonius, the PJatonizing Stoic who
taught at Rhodes. Diels, in his DtnOg,apm Gt-aui, pp. 19 and 201,
shows that Posidonius had a great influence on the thought of the subsequent generations. AuguSt Schmekel4 makes Posidonius the source
of the opinions held in common by Cicero and Varro, and again, of those
held in common by Cicero and Sextus Empiricus. The tendency, begun
by Diels and so strongly developed by Schmekel, to make Posidonius
the prime source for the thought of the centuries immediately before and
after the beginning of our era, was carried still farther by Richard Heinze,
who discovers in Posidonius the source of a great part of the myths of
Plutarch.5 If Posidonius had the influence that this group of scholars
assign to him, it is unlikely that Philo, living.as he did in Alexandria,
I M. Apelt, "De ratiom"bus qw"busdam. quae Philoni Alexandrino cum Posidonio
intercedunt," in CommeJllalionu Jaemes, VIII, 91-141.
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De ,ajionibus quibustlam quae P/Hloni, AlemntlriflO cum Posidonio i,1JIerce4U"" traces to Posidonius all the doctrines of Philo which can be
grouped under the name of mysticism. All these, she says, can be found
in Posidonius either hinted at or distinctly expressed. This conclusion
is reached by arguments far from convincing. It is not sufficient proof
of the Posidonian origin of a special doctrine to show parallels between,
for example, Seneca and Philo and declare that both draw from Posidonius.2 Miss Apelt's reference to Hirzel's note' in this connection is
hardly warranted. Hirze1 shows that thereis a resemblance between
. Seneca, Ep. 88, and the opinions of Posidonius on the question of the
value to be assigned to the encyclic studies. Posidonius, he says, was
therefore in accord with the other Stoics on this question. 4 Miss Apelt
has made an unwarranted use of these moderate statements when she
says, with a bare reference to this note of Hirzel, that Seneca's letter
"prope tota e Posidonio fiwdsse videtur." There is undoubtedly a
body of opinion held in common by a considerable group of thinkers
who lived during the centuries immediately following Posidonius. We
may, as Bevan points out, call this "Posidonius," but there is no sufficient proof for regarding Posidonius as its originator.5
The eagerness to discover parallels in Philo to other writers has had
the unfortunate effect of serving to intensify the impression of his
uncritical eclecticism. In interpreting Philo, it is wrong to begin by
searching for such parallels. Philo can be appreciated only when the
task to which he set himself is understood. He was educated as a
Greek,' his mind was stored with the thoughts of Greek philosophy and
literature,? and his works show that it was on Greek speculations that he
nourished his own spiritual and intellectual life. At the same time, he
was a loyal Jew with an enthusiastic pride in Jewish monotheism and
morality' and a loyal acceptance of the Scriptures,' the traditions,"
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and the ceremonies of his ancestral faith. He believed that all the truth
of all the schools of Greek thought received full justice in Judaism.1
His more or less conscious reasoning seems to have been that Plato's
thoughts were true, therefore all Plato's thoughts were to be found
in the Books of Moses. Now the philosophy of Plato can be found in
detail in the Books of Moses only by straining language to the breaking
point and beyond." The Greek world was, however, accustomed to
just such straining of language. The Stoic philosophers found their
own ideas in Homer and the conviction grew that ancient books were
allegorical presentations of philosophy.3 It was no new and unheard-of
method that Philo used when he interpreted the Book of Genesis as the
story of the progress of the human soul. 4 By regarding the stories of the
Book of Genesis as allegory, he gave formal recognition to the authority
and supremacy of the law and at the same time secured the freedom to
think as his training demanded.
But if the same truth is to be found expressed in such diverse forms
as the Platonic dialogues and the Books of the Law, such comparatively
slight variations as that between the Stoic and Platonic statements are
of no importance whatever. Philo was convinced that there was fundamental agreement. For example, the Platonic ideas, the Stoic Logoi, the
Old Testament angels, the Greek demons are the same.S This does not
necessarily mean that he did not see the varying points of view from
which these severally proceeded. Indeed he saw these differences very
clearly. He wages a vigorous war against what he calls the atheism and
materialism of the Stoic philosophy.6 But certain ideas and conceptions
are, from his point of view, identical in spite of differences in background.
The identification of similar ideas leads to a peculiar eclecticism of
style throughout the entire field of Philo's works. Looking at Greek
philosophy as he did from a standpoint which he regarded as superior,
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he seemed to see that the differences of the schools were in many cases a
mere matter of terminology. By varying the expression of his ideas he
emphasizes similarities and establishes parallels strongly and closely.
No doubt this variation of terminology and phrasing was in part adopted
with an apologetic purpose. The leaders of the Dispersion were under
the constant necessity of counteracting the attraction of Gentile speculation in order to retain their own people. I By his eclecticism in philosophical vocabulary; .Philo exhibits Judaism as the transcendent
philosophy, which gives place to all that is true in all schools of Greek
speculation.
The shifting vocabulary is one of the main sources of difficulty in the
interpretation of Philo's thought. The difficulty is increased by the
fact that Philo has the same flexibility of spirit that has confused the
interpreters of Plato! He sometimes uses the language of religious
ecstasy, sometimes that of the philosophical thinker, sometimes that of
the mystical poet. But in spite of these variations in terminology and
point of view, in spite, too, of the complete absence of system in the presentation, and the constant highly metaphorical character of the style
inseparable from the use of the allegorical method of interpretation, the
careful student can find underlying presuppositions to which Philo
holds throughout and which determine all his thought.
The clue to his thought is to be found in Platonism in its two aspects.
There is a basis of clear, logical reasoning with a frank recognition of the
limits of human thought. Then, using the principles of speculative
idealism, he gives a probable account of the universe-particularly of
man and his duties and relations. He is convinced that life comes to its
ful1ilment, not in pursuit of the lower life of the body, but in the life of the
spirit. It scarcely needs to be said that he is no mere copyist of Plato.
The intervening centuries had by no means been barren in the fields of
philosophy and science. Jewish elements naturally enter into his
thought.. Again, his interest is primarily religious and theological, and
I Hart, "Phllo of Aleundria," JewisIJ Quarlerl" RefMw, xvn, 79; Bentwich,
0'. "'" p. 92.
Shorey, UfIiI" of PlaID's Tb,,,,, p. 5.
I The Conybeare edition of the De ViUJ Ctmlem~, p. 258, gives an interesting
example. To adopt or persevere in the Jewish religion is depicted in Phllo as (I) a
flight from idolatJy to serve the one true God; (2) in phllosophicallanguage, as an
ascent from sense to reason; 6) in the language of ethics, as the victory of reason in
the soul; (4) in mystical language, as a transition to the promised land,
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CHAPTER 11
PHll.O'S CONCEPTION OF THE ULTIMATE REALITY
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13
...
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14
B~hier,
69 ft.
208
ft., especially
210.
a See Shorey, UrJily of Plato's TlunIglll, pp. 6,7,39; ]owett, "Introduction to the
Parmenides," in ]owett's Plato, IV, 38-43; Inge, article on "PhRo" in Hastings'
Etwjdopedils of Religion GM Ellriu.
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scendent and immanent. Plato can represent the relation between them
and the particulars only by a series of metaphors.'
In view of such considerations it must not be hastily assumed that
Philo is holding two incompatible doctrines if, in spite of his emphasis
on the transcendence of God, he frequently uses the language of Stoicism
in speaking of His immanence.2 One expression must here be considered.
God, Philo says, fills all things, not with His thought only, but with His
essence.3 This expression seems to imply the complete adoption of the
doctrine of the Stoics, with the materialistic conception of the interpenetration of matter.4 The context shows, however, in every case where
it is used, that this expression does no more than emphasize God's
omnipresence. His essence is opposed to thought, not because it is
matter, but because it is something beyond thought. God is present,
not as we in thought participate in events far dista.l!t in space or time,
but actually present. It is not surprising that Philo has to use metaphors from the material world to express the immanence of the transcendent God. We may compare Plato's use of pET.XUJI to represent
the relation of the particular to the idea and the criticism of the expression in Parmenides 131 A, 132 D.s
Another expression used of God which has been similarly interpreted
in a Stoic sense is b T&JJI ~"'JI Il00$.6 In Leg. all. I :91, He is said to be
tt T&JJI ~"'JI ~vXfI cII.TIl bllWII.JI. The qualification CII.TIl bllWII.JI is significant in view of the passage in Mig. Ab. 181: "~Te 'Yllp TbJl CWJlDJI ,,"'Te TflJI
'I'Oii cWJlDv ~vXflJI TbJl 1I'p&JTOJI efpQ.l, fJe6J1. The apparent contradiction
disappears when we see that in Mig. Ab. 181 he is speaking of God as
He is in His essence, while the other phrases are used to express our
thought of Him. In His essence He stands outside the universe. Not
He but His powers support it (Mig. Ab. 182). By analogy we can speak.
of Him as the POiis of the universe but the analogy is not perfect. Our
POVs does not create our body. It is in its essence confined and contained
by the body. God is beyond the universe not in thought only but in
essence and He has created it. (Mig. Ab. 192-"94). The description of
I
De sae. A. " C. 67; Quod dd. 101. 153-55; D, posI. C.6, 7, 30; De rir. 27.47;
Ur. all. 3:4.
4 See B~hier's DOte on Ler. all. 3:4 in his edition of the AlIeroriu and c:ompare
Act. PI. I, 7, 33, Zeller, Stoics, Etietweans, and Sk'lIiu, p. 148.
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God as the POUf -r;;'" ~w'" though Stoic,' originates with Plato." Philo's
thought is here much more akin to Plato's in that the world-soul is
distinguished from the rp;;'TOf BeGf. Yet in ordinary speech about God
the familiar language of Stoicism is used.
A more detailed study of Philo's doctrine of God shows beyond all
question his essential agreement with Plato. It has been objected that
God in Plato is the Idea of Good and as such is a part of the ideal world
to be grasped by our thought, while in Philo He is beyond the world of
ideas and we must pass even beyond mind to receive the vision of Him.1
This interpretation of Philo is correct, but he is not in this respect to
~ contrasted with Plato. We cannot baldly identify Plato's God with
the Idea of Good,. and, whether we make this identification or not, God
is still for Plato "beyond the world of ideas." The Idea of Good is
irica"a. n;f obtrLa.f (Rep. 509 B) just as, for PhUo, God is beyond the
world of ideas as their ultimate cause and as the most generic idea.- As
objective 6.pxl" the Idea of Good in Plato is never attainable in human
knowledge. 6 The. identification of God with the Idea of Good cannot,
however, be maintained as a doctrine of Plato. With much greater
plausibility, the God of Plato may be identified with -re) 6". The
identification is clearly made in Soplris' 249 A, where, .in an eloquent
digression, Plato speaks.of being as having soul and mind. Logically,
pure being is unknown, according to Plato.7 It is a religious concept
and Plato recognizes that a logical principle it does not exist.'
Since this is so, it cannot be maintained that the ecstasy in which the
vision of reality is received is for Plato more intellectual in its character
than it is for PhUo.' The moral preparation which both thinkers deem
necessary for the vision of the Absolute will be dealt with elsewhere."
It is sufficient here to point out that the vision of true being is, for Plato~
as
I See Ze1ler, SIoiu, E~84ItS, MIll Siel'iu, pp. 148 f., with DOtes.
See TimaetlS 36 D E.
J Brehier, Id.
",eli,., pp. 71 f. Cf. pp. 200, 275, 296.
4Shorey, Tile ItlelJ of Good i,. PlDIo's Repblic, p. 188, D. 2
Tb Ii -ye~T6. ,",. b 1Ws,
all. 2:86.
6 Cf. Shorey, U"", of PlDIo's TIItnI,Itl, p. 16; ItlelJ of Good i" PlDIo's Repblic,
p. 232; TimaetlS 44 C, 48 D.
, So,""' 248 D Ej PtmrJ. 141 Ej contrast TimaetlS 38 A B. See Shorey,
,hil.
Le,.
U,.""
P39
'Brehier,
U""" p.Id.39.,hil. " ,eli,., p. 200 and especially p. 275, D. 3.
SODt le
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P"-lrrR
"11'.
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"11'.
"11'.
,,0
""RP
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,.,P4r6. For further expressions for the unchangeability of true being see Plato
P_.
138 C; Rep. 381 B C; P_. 152 E; Philo Quod Dau situ; Leg. all. 1:51; Deplarrl.
91; CtmJ. ling. 96; De cllmlb. 19, go.
I Quod Dau sit 32, 06 XP6Jos 4AA4 7'~ 4pxwuwop 7'00 XP6Joou '"" ..."u.'YIIA aWtP "
/JltIs _rip .67-0&, with Tim. 38 B, XP6Jos 'Yi'Yo"" ......1'11 7'~ ..."u.'YI'&
";;s "'-MS +__s. See further iD Philo, De planl. SI; Ik poll. C. 14; Le,. all.
P_.
T"".
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See p. 18, n. 6.
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,er.
W.
Wise: Plato Laws 902 E; Tim. 51 E; Phaed,. 278 D.
Philo Mig. Ab. 134; Congo II4; Fug. et InfJ. 47; De sac. A. et C.
Ta. TD.."
120.
Physician: Plato Pol. 273 E; .Laws 903 BC, 905 E; Symp. 189 D.
Pbilo De sac. A. et C. 70; Mig. Ab. 124.
The figure of the sun in Plato, Rep. 508, there applied to the Idea of
Good, is a frequent figure in Philo to represent God. He is the sun of
the intelligible world (De Ab. II9). Philo carries the analogy farther
than Plato does. For example, he says that ju~t as the physical sun
dazzles by its brightness, so the glory of God dazzles our minds (Sp.
kg. 1:37-40).'
But Philo by no means confines himself to the vocabulary of Plato.
The philosophical and religious sects had developed a considerable range
For further illustrations of the use of the figure, see SomrJ. 1:72-76,90 f., II2;
I: 279; De M. 164, 179; Frg. from J. of D. 748 B
(M. 654); De cllmlb. 97; Fu,. eI 1"". 136.
I
le,.
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of expression since Plato's day and Philo seems to use the language of
many schools of set purpose in order to commend to those who had been
in1luenced by those schools the opinions he upholds. Stoic vocabuJary
is freely drawn upon. God is, for example, called the active cause, T'cl
BPGITT~ptD" a.tTID".1 The expression BPGlTT~ptD" does not occur in Plato,
though UIOV", which Philo uses in Fug. et In71. 8, is a Platonic equivalent
(PIuudrus 245 D E). But even while using the Stoic word, Philo does
not depart from his essential Platonism. In attributing all perfection
to God, Philo uses at times expressions which describe the perfect man.
In several passages, God is called blessed and happy, a phrase used in
Plato to describe the ideal life.2 Expressions that describe the Stoic
wise man are freely applied to God.' Aristotle is drawn upon for the idea
that God is beyond the reach of praise. 4 The language of unrestrained
adulation found in the addresses to the Hellenistic kings and emperors
shows many parallels to Philo's characterization of God.s The term
Tp!.1r6Sf1TOS which is twice used6 is a hint of Philo's adoption of the vocabulary of the cults of his native Alexandria. But through all this variety
of expression, the one thought of God's perfection and beneficence is
repeated and emphasized.
The word ra.~P is used of God, not only in the physical sense in
which the word is used in Plato, but with the moral implications of the
word developed. In the De los. 265, God is contrasted with our earthly
father and is said to be cc the unbegotten, incorruptible, everlasting
Father, who sees all things and hears all things, even the things that are
r De op. mtmd. 8; De cherub. 87; Quod tld. pol. 162; Fllg. eI [a. II.
Plato Rep. 354 A, lAw 660 E, 730 C, GDrg. 507 C. Expression applied to God
in Phllo De pla"'. 35; Quod DeIII sil 108; De Ab. 87; Sp.leg. 1:2(1),329; 2:53.
6 ,dJ/IOt ~6s, Mig. Ab. 134; Congo II4; Fllg. eI Itlt. 47; De sat:. A. eI C. 120.
6 ,dJlIOf IMbfhpof, Quit rer. di,. 186; Stmm. 2: 243. 6 p/JlIOf roAlnJf, De cherub. 12 I.
6 p/JlIOf (JatrWbf, De posl. C. 101; Congo n6; M'g. Ab. 146; Conf. I'"g. 170. For
similar expressions applied to the Stoic wise man see Zeller, SIoics, EpictweaM, GM
SkePlies, p. 270 with notes.
4 Leg. GIl. 3: 10. Cf. V.M. 2(3): 239; Mig. Ab. 40. In Aristotle El"- Nie.
nOI b 22, virtue is declared to be beyond praise, since praise implies the existence of
a standard beyond the object praised. In De sat:. A. eI C. 34 Phllo declares that virtue
needs no praise. Like the sun and the moon, it is its own best evidence.
, See Wendland, Die Hell. RIlm. gull"" pp. 76 f.; pp. 100-103. Note the phrases
"~lIf {JatrWbf alc.oWl/llor, the names };~nJP, EWP'Ym,f in the Rosetta inscription (p. 77);
II'cnijPII "cal ewP'Ym,. (p. 100-101); _.6. TOiii&.lJplII1I'lIlOVfllovlI'lIIriiPII used of Augustus.
See Dittenberger, Sylloge [Menp'. GrGeC. (Leipzig, I8c)8), Vol. I, No. 347.
6 De posI. C. 12; Mill. _ . 7. Cf. 'rp&1I'6Bt,TOf "A3lIIJI&f, quotation from a hymn in
Hippolytus, Refill. om". H Gm. 5: 9.
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quiet, the one who always sees even the things that are in the inmost
recesses of the soul." The ideas here attached to the word come from
Aristotle, M. Nie. u60 b, 24 f.: .. ".." 'Ya.p 1f'a.Tpils 1f'pils uleis mtPfal"La.
/ltuT&MLa.s Ixu flxijpa. T;;''' T~PfaI" 'Yap Tr; 1f'a.Tpl,..nu. bTeii9t" ~ a.1
"O""poS TiI" ~a. 1f'a.T~Pa. 1f'pot1a."(Ope6u' 1f'a.Tp&'I) 'Ya.p Apx'l) (jo{iMTOJ. .. /lAflwLa.
d"OJ.. The Homeric passage referred to is 11. J5.47, 1f'a.T'I)p A"ipc,,, Tt
9tCJ". Tt. The same phrase is used in Hesiod, Shield of Herades 27,
with a notion of fatherly care.
1f'a.T'I)p i' bip;;'" Tt 9t;;,,, Tt
"~Tl" IIc/)ca&JfE ",Ta. t/Jptflt", f4pa. fhoifll"
bipAftl T' G>.WTifll" Apiis G>.Tijpa. t/JUTtWOJ..
m""
.,,6s.
o For ~r, see Plato TIIeaeI. 176 B-C; Rep. 500 C; Pllaetlr. 613 A-252 E,
and compare VergiI &I. iv, "me deum vitam accipiet," with Conington's note in
Vol. nI, p. 518 of his edition of VergiI; Rohde, Psyc/Ie, 11, 14 ff.
I PIMutlo 78 D E; S""p. 207 E, 208 A; Cral. 439 D.
Ti".. 46 E; 47 E-48 A.
ISp.",. 1:27; 3:178; Q-l del. pol. 148; De post. C. 23, 29; Q-l Detu riI 4;
119 f.; Fu,. ell. 160; Fr,. M. 674; M",. fIOffI. 156i De clrenlb. 19; COlI,. 107;
De ..t6. 84i Sorrm. 2: 253, 258.
'Quldel.poI.146i QIuIu. i"Gat. 4:157, 365i Deplafll.53i
106, 177;
QRr .... Ill.. 240i De eh. 208.
COII/.'.,.
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0'.
I De
fIffmIl. 9, 22; Quis rer. difl. 140, 160; called "mother and nurse of created
things," De eh. 61.
J Tim. 30A, So CD, SI A. Cf. for "mother" Tim. soD, SI A; for "nurse"
Tim.49A; 52 D.
4 Cf. Shorey, AJP, X, 48, note to Tim. 30 A. PhUo nowhere speaks of matter
as created. Passages which seem to imply that it is created are pointl'<i out by
Keferstein (Plrilos LelJre D. d. gillll. MiIkl, Leipzig, 1846, p. 6), Grossmann (QMaes.
Plril., I, 19, n. 70), and Siegfried (Plrilo D. Alez., pp. 232 f.). Heinze follows Siegfried.
See his Lehre _ Logos, p. no, note. These passages have been correctly interpreted
by Drummond, loco c1t. They are Sorrm. I: 76 (oil ,.6110. ""1"01IP'Y~r 4AA& ICfIlImO'~r).
Frg. from Eusebius (M ii. 325 f.); De Deo (M. 616). Other passages dearly imply
the independent existence of matter. See De
"'"M. 9; QMaes. in Gen. 1:55;
Somn.2:4S; S,.leg. 1:329. So BaUmker, Brehier, Robins
For Philo see De op. mrmtl. 9, ''''"XO., ''''."TO.; F.g. eI 1M. 8 f., , __ "eal
beLa.o. ICeal4crX",.AfWTO. oi.vt... Cf. F.g. el1M. 198; Milt. nom. 13S;Somn. 2:45;
S,.leg. 1:328; 4:187; QMaes. in Gen. 1:55. For Plato see Shorey inAJP, IX, 298.
'Cf. De ,w.",. 3; S_n. 2:45; S,.leg. 1:328; 2:151; and in Plato Tim. 30A
and SoC.
0'.
Digitized by
2S
elements are separated "even before the universe was formed out of
them." But they all existed without reason or order, disposed just as
one would expect when God was not there. I The universe was not quiet,
but moving without harmony or order..
Zeller thinks that Philo's use of the word olHrLct for matter means that
he here adopts a Stoic point of view opposed to that of Plato. The
expression, he says, is identical with "body" in the Stoic teaching and by
using it Philo seems to imply "against Plato and with the Stoics" a
material substratum. 3 But Plato did believe in a material substratum.
Zeller identifies space in Plato with the ,,~ ISI' and does not recognize
that this "primary matter" is, in the Timaeus, a kind of eternal being.4
In Timaeus 52 C, Plato actually says that phenomena cling to olHrLct
through their existence in space. The use of the word olHrLA to designate
this material substratum is, however, not Platonic. The Stoics used
the word for matter, defining this as Plato defined ISI' in Sophisl 247 DE.
For them, olHrLct was that which could act and be acted upon. s It is an
interesting case of the way in which the vocabulary of Stoicism influences
Philo, even when he does not accept their thought, that he adopts their
term for real existence and transfers it to his notion of matter, the completely passive substratum. He is as far as possible from accepting
the Stoic idea that matter could ever be the active cause.
I Ti".. 52 D-S3 B.
TifIf. 30 A. Philo does not admit movement without 1'001. Cf. D, 01. "..fId. 9,
aJ'IfBO & aU "X'/PA'fWfi" "Ill ~ux""i" 61r~ TOO 1'00, with Ti".. So C, "'1'06,..1'0" aU
"-X'/PAnl'6peI'O" 'd rioi" eLn61'T_. Brebier, ltl. 11Iil., p. 79, regards De 01 "..M. 9,
I.I/nrxo" aU AaI'lp'O" i~ a.nvo, as an explicit contradiction of Ti".. 30 A. But for Plato
too the priflfllry matter is moved 61r~ rioi" eLn61'TCo1" and is perfectly without qualities.
See Ti".. So DE; SI AB.
J Plil. _ GriedJ., Vot. m, Part ll, p. 387.
4 See S~orey, U,"", pp. 38, 39
Passages quoted in Zeller, SIDlu, EpkwreaflS, GM Si,"ia, p. 126, n. 2.
Digitized by
CHAPTER III
THE INTERMEDIARY POWERS
So especially BrEhier,ld.llIil.
Digitized by
. 27
ril,I&
hvl""".
'For a discussion of the personality of the Logos see Drummond, PIIil. JfIIl., n,
tI. lA,os, pp. 291""94- All Heinze points out, S""".. I: 127 f. is
decisive for the personality of the Logos. Other significant passages are Somn. I: 23c\; ,
all. 3:207; Frg. from EUllebius (M., p. 625).
222-73; Heinze,
Le""
Le,.
Digitized by
,er. di 205 f.
,er.
4 Cn!.li",.
.,..ri. TOU 'YecIJIolI' 'lrpwfJfJnpo& M'YCH "al Beu. and are said to "fix the boundaries
of virtue." Cf. De pIanI. 14 where Iv"""f and 4'Y'YeM& are used interchangeably.
Cf. Mi,. A6. 173; Cn!.li",. 28; SOfU. I: 146-48, 190; 2: I8s f. In S"".". I: 134-43
the beings that people the air are called ).6-yo&. The description tallies with that of
~lIXaJ or I~r in De gi,. 6 ff., and angels in De pia"'. 14 ff.
0'.
le,.
..
.-
Digitized by
29
called ).6-y0& in Mig. Ab. 173, and Con!. ling. 28. The ).6-y0& have the
functions of angels in Somn. 2: 186, where they are called ill"Lcr01rOl !Col
It/Jopa& .,.;;,,, riis t/lwet.)s lI"pG.,,(pO,"''''''' and in Somn. I: 146-48, where they
are said to aid the soul to rise to the higher life. In Somn. I: 134-43,
Logoi are described exactly as are angels in De pia",. 14 ff. and powers in
De gig. 6 ff. Powers and Logoi are identified in Somn. I: 69 ff.
This brief discussion makes it clear how we should interpret the
inclusion of the Logos among souls in Somn. I: 127 f., a passage which
Heinze1 regards as furnishing decisive proof for the view that Philo
seriously regarded the Logos as a person. "The divine place, the holy
country, is full of incorporeal ).6-y0&. These).O"(O& are immortal souls.
Of these Logoi He takes one, choosing as the best the highest one, one
which is, so to speak, the head of the united body, and gives it a firm
foundation near His own thought (8~1IO&4)." The personification is
purely mythical. The Logos is one of God's thoughts, the supreme one,
it is true, but still one among others and so not to be regarded as completely exhaustive of His 8~Mn4. The identification of ).6-y0& with
~vxo.L should cause no difficulty, especially as Heinze, in the context of
the passage cited, points out the possibility of interpreting the words
angel and archangell when used to describe the Logos as metaphorical
or mythical expressions.
It is, then, with conscious use of metaphor and myth that Philo
speaks of the Logos and Logoi as personal. It is unfair to interpret, .
as Zeller has done,. the fluctuation of Philo's expression between the '
notions of personality and non-personality as the violent effort of a :
thinker who regards God as completely transcendent to bring Him some- :
how into relation with the world. Zeller thinks that for Philo the
transcendence is preserved by regarding the Logoi as personal, while.
immanence is attained by regarding them as mere phases of God's
activity. This is true as far as it goes, but it should be added that it is
with conscious use of myth that Philo adopts this way of speaking.
Philo is here laboring under the same difficulty that all believers in an
Absolute have to face. We cannot attain to God Himself. God Himself cannot come into relation with the world of change. Yet somehow,
if He is to be a God at all, He must do so. How He does is an unsolved
mystery. Only some such violent method as Philo has adopted, some
Lelwe 11. Logos, pp. 292 f.
3. 35; MvI. _ . 87; Fug. ell".. 5; Quod Detu siI
I Con!. U"g. 146. Cf. Drummond, PIril. Jud., n, 239""43.
PhD. der Grlech., Vol. rn, Part n, pp. 378 f.
I
De
,_vb.
182.
Digitized by
30
mystical and metaphorical use of language, can serve to give an appearance of reconciling these two necessary aspects of an Absolute which yet
enters into relations with the universe.
The personality of the Logos is not, then, the aspect which atJords
the clue to its meaning in Philo's system. The Logos is primarily the
idea of the universe. The name which Philo adopts for this metaphysical
entity was probably current in his day in many schools of speculation.
It had been made popular by the Stoic thinkers who, taking it over from
Heraclitus, used it as the designation of the reason or law of the universe.
As such, it is in their system equivalent to God, the supreme divinity.
In Stoic speculations, this reason or law is generative and is the sum of
those forces which have produced the universe and the individual
things in it. These forces are material.
But in spite of the materialism to which the Stoic monism led, their
doctrine of the Logos has close affinities with the Platonic Idea of Good
and is, in fact, a development from it. Both are, in their respective
systems, logical and ethical first principles, both are represented as
the cause of all that exists, both are hypostatized and become the
objects of aspiration and desire. These affinities will be clear if we
trace the development of the notion from Plato through Aristotle to
the Stoics.
In dialectics, the Idea of Good in the Republic! is the cipx1)1' ciI'U1I"68E'TO",
the first principle, which is axiomatic, beyond which we cannot go in any
discussion. No discussion is possible unless the persons who are to carry
it on agree on so~e first principle. The dialectician, however, is always
ready to reject this provisional cipx~ or hypothesis and fall back on one
that is still more fundamental. He is willing to go in this way as far
as he needs (11ft 7'6 llCClI'61'). Theoretically, there must be a final cipx~
which is not a mere provisional hypothesis but is the truth beyond all
question. This cipxt} cil'ud9f'TOS is the Good "so far as we assume that
idea to be attainable in ethics or physics." Again, in studying conduct,
we find that one thing is loved for the sake of another; but, if we
follow back this series of ends far enough, we come to the ci'YA961' or
1fPW'T01' ",CMI', the ultimate Good.
So in the sphere of physical science
Plato believes that the true explanation of each thing is its purpose, the
good it is meant to accomplish. But this particular good is a means to
a larger good and finally we come to the all-inclusive Good, an aim great
enough to comprehend in itself all those subordinate aims which are the
Re,.
I
504 E If. See Shorey, 1 tkG DJ Good ifS PlokJ's Republie, "Studies in Classical
PhBology" (Chicago, 1895), I, 188-:-259, especially 230 If.
Digitized by
31
cause of the existence of all that is. The Good is, then, the end of controversy in physics and in ethics, the ApX"l AIIV1I'68t1'01I.
In their choice of the word Logos as the designation of this ultimate
reality, the Stoics were, as has been mentioned above, primarily influenced by Heraclitus. But Aristotle's use of the phrase 6pHs "6"'(os to
designate the ethical ideal helped to determine the content they gave jt.
This expression is used in a non-technical sense in Plato (CriWu 109 B),
06 'YAP All 6pfJiJII Ix", U"'(OII fhoVs A'YPOeill TA .1I"pRoIITa., where 6pfJiJII Ix",
"6"'(011 means "it would not be a true account." Compare for the same
meaning Lms B90 D. The expression also oCcurs in PluJedo 94 A in a
sense which is slightly ditlerent. The words are mTA TiJlI 6pfJiJII "6"'(011
mcLAs 06~ I/Iuxit pe-(t&. Here, used with the article, it means "the
right account." In Phaedo 73 A, it is already, as it is in Aristotle, moving
toward its later technical meaning. The passage reads ca.! T'O& El "it ~ro..,xa.
pell a. 61'Oi$ 111"&0'';"" bowa. ccd 6pfJiJs "6"'(os and the expression is equivalent
to "true judgment."l So also Polil. 310 C.
Aristotle- (Elh. Nu. II03 b 32), speaks as if the phrase was used
in a half-technical sense by some ethical school. "The doctrine that
virtue is an activity in accordance with 6pfJiJs "6"'(os is one which we
bold in common with other schools (<<011611), and may be assumed as our
hypothesis.'" Here 6pfJiJs "6"'(os should be translated as "the right
account."4 In II44 b 27 virtue is said to be not only Ca.TA TiJlI 6pfJiJII
"6"'(011 but peTA 1'00 6p800 "6"'(Ov. That is, virtue is not merely subject
to 6pfJiJs "6"YOs as an external guiding force, but it has 6pfJiJs "6"'(os as the
inner principle of its activity. "And," Aristotle adds, "6pfJiJs "6"'(os
1I"'.pl. T{;,II T'0&06T"'1I it .p6.",tm wTLII." I think we should translate this
"wisdom par excellence, the wisdom of the ethical philosophers, consists in right thinking on matters of this kind." Bumet, in his note on
this passage (p. 286 of his edition), denies that 6pfJiJs "6"'(os is an APlT~ or
identical with .p611f1t1'" He explains the passage as meaning that the
6pfJiJs "6"'(os of action may be regarded as the form of goodness existing
in the soul of the .p6l1lI'OS and identical with the .p6l1'q{TlS of the man who
has the "6"'(os. But this is just what .p6.",tm is, according to the definition in 1 140 a 24 f. "Regarding .p6.",tm, we should get a definition of
it by considering whom we call the .p6111.p.oC.. It seems that the .p6l1ipOS
I For the passage from PIMutlo see Bumet, PIMutlo, pp. 73 and 94.
ciI., pp. 75-78.
For ~r in Aristotle see Heinze,
J Bumet, The &mu of Arislolle, p. 79, says that the doctrine is _HP since it
comes from the Academy. Cf.l!JIJ. Nie. 1144 " 21 and Bumet's Dote there (p. 286 of
his edition).
Cf. also IJl4'" 29. Bumet says "the right rule"; 10 also GranL
0'.
Digitized by
32
is one who has the ability to make proper judgments regarding what is
good and advantageous for himseH, not in anyone part of life, as for
example in the sphere of health or strength, but in the field of a good
life generally." Moreover the whole context of the passage in 1144 11
shows that .. t/Jpo".",m is the t/Jp6'''"tlU of the ethical schools, not t/Jp6"'1t1&S
in any limited sense. H one makes a distinction between 0 6p8os ).6-yos
and t/Jp6"."tI&S, it would be the distinction implied in Aristotle's words in
1144 b 23, 6p8os 6' 0 a.Ta 1''1)1' t/JpO"'lt1&p. t/Jp6"'1t1U is, that is to say, a
'fu, and 6p8os ).o,.os an bine&a..J But this distinction is not maintained.There is another passage which is im~rtant for Aristotle's conception of 6p8os ).o,.os. He says in Eth. Nie. 1138 b 21 if.:
In all the states of the soul we have mentioned, and in all the rest as weD,
there is a mark to which the man who has the .\Oyor looks when he tightens or
loosens the tension and a definition in some sort of the means which, according
to our statement, are between the excess and the defect, means which, we said,
are according to the &p8l1r~. Such a statement is true enoUgh but it is not
clear. For in other pursuits which are capable of being scientifically described
it is true to say that we must not toU or rest either too much or too little but
between the two extremes and according to the &p8OJ.\Oyor. But a man who
had merely this to guide him would be none the wiser, for example, as regards
the treatment he should give his body, if one should say that he ought to treat
it as the science of medicine and the one who has it bids. And so we must
have, regarding the habits of the soul, not merely this statement we have
made, true as it is, but a clear statement as to what 4\ &p8Or ~ is and a sort
of definition of it.
6 6p8os ).o,.os is, then, as the comparison with the science of medicine
shows, the scientific formulation of ethical truth in the mind of the
expert. Compare, after Burnet, Md. 1070 a 29, .. 'Yap la.TP''I) 0 ).o,.os
ri;s b'Y&ELa.s wTLp, and 1070 b 32, b'Y&ELa. 'YAP 1r'CoIS 'I) la.Tp'I,. In virtue,
as elsewhere, it is the trained man who is the standard.
It is to be noticed that in the passage translated in the last paragraph,
Elh. Nie. 1138 b 2I, ).o,.os alone is used as equivalent to 6p8os ).6"(os.
In 1 107 aI, Aristotle says, ca Virtue is . . . . a mean defined by ).6"(os
and as the wise man would define it." Here too ).o,.os is equivalent to
6p8os ).o,.os.
J Cf. 1140" 5 and 20.
It is therefore on iDsufticient grounds that Bumet, followiDg Bywater, bradtets
the words in Il03" 32, ~ I' IItrnpo. npi .W. ul rl wn. 6 6ptl6s ~ al
11'&. Ixs 1I'P6s Tel. ma. 6peri', on the ground that they imply the identification of the
6ptMs ),{,')OI with
"which in this bald form is post-Aristotelian."
.p6"""'"
Digitized by
33
Re,.
0'. "'.,
,.&. _"""'.,
Digitized by
34
reasoning being, the complete life must be based on the knowledge of the
universallaw.1 cl 6p8cls X6-yos, the principle of the virtuous life, is, for
the Stoics, identical with the X6-yos which governs the changing world of
matter. It is not surprising to find that in this sense the Stoics tend to
hypostatize the notion. Diogenes Laertius (vii. 88), speaks of cl ,,6,.tDr
cl mu,6s &rrep WT1., cl 6p86s X6-yos &11 d.,TCII" ipX6J.1fPOS cl dT6s &" .,.;; 4U.
The Logos of the Stoics occupies the place ~ their system which the
Idea of Good does in that of Plato. It is at once a logical2 and an ethical
apx~J and an explanation of things and events in the universe.. It is
embodied in the universe and only as we consciously embody it in our
own lives do we human beings attain that health and harmony of the
soul which constitutes happiness.' This Reason differs from the Platonic
Idea of Good in that it is identified with God' and in that it is material.
The Stoics were monists and they did away with the opposition between
matter and thought by boldly declaring that nothing existed which had
no corporeal form. 7 The Logos is, for them, the fiery mind of the
universe.Philo's doctrine differs from that of the Stoics in just these two conceptiQns. In the first place, the Logos does not, according to his teaching, exhaust the divine nature. It has already become evident above
that the Logos is God's thought in its aspec\ as creative, or in so far as
this can be manifested in material forms. It is, then, the revelation of
God in so far as this can be made in the world of becoming, the activity
of God so far as this can display itself in the universe, the supreme idea
that can be grasped by finite minds. As such, it is "the God of us who
are imperfect"t and terms and metaphors are applied to this revelation
which are also applied to the Supreme Being. It is wrong to press the
formal contradiction of Leg. till. 2: 86, T6 ,U 'Ye.,,,,&lTClT6., WT'., cl 8e6s, 111
I
J.
As in Plato we trace things back to one supreme idea, 80 in the Stoics we trace the
"np""n_
~
back to the supreme~. See Heinze, 01. efI., p. 120, on the
mixture of the ""PPAnml Myo&. The Arrvs is the 4prl in physics and in ethics and
80 in all dialectics, just as the Idea of Good is in Plato. Discussion for the Stoics is
settled when one discovers what is the A~s, the reason of a thiDg.
J Cf. -lrtJ, note 2.
4 Diog. Laert. vii. J34-36; Seneca Ells'. 65:2; Heinze, 01. efI., pp. 125-28.
Le,.
Digitized by
3S
Beau ).6-yos, and such passages as Qtwtl del. po'. nS, Td" 'Il'pwfj6.,.alO.. TWP 3".,.",.. ).6')'0" Ikio" as lI.r'TA& Td 'Y,,,,&lTAlO"." Usually
.,.d.. ,.,,,,&lTalO", when applied to the Logos, has some limiting phrase.
In Leg. all. 3:175, for example, while the Logos is by inference said to
be " 'Y'....alO.. .,.&J.. 3PTCII.., PhiIo immediately adds cd 11 Myos 8tl .,.00
Beau iHrtpl&N 'Il'AP.,.6s .,., lOU IxrIJDV cd 'Il'pwfjbTAlOS cd 'Y,,,,&I.,.AlOS T&J"
&TA 'Y~", where the phrase T&JP &Ta 'Y~" clearly dist:inguisqes the
Logos from the Supreme Being.- Again, it is no contradiction if at
times activities are in some passages assigned to God and in others to
the Logos. The Logos does not act of its own will. In Conf. Ung. 175
we are told that the subordinate powers cannot act independently.'
Strictly speaking, it is always God who acts through the Logos or through
the powers. 4
The second main clliference between the Logos in Philo and in the
Stoics is that in Philo the Logos is not material. Two passages have
been used to show that at times Stoic materialism is to be found in Philo.'
These illustrate Philo's use of Stoic terms in a sense which is manifestly
not Stoic. The first passage is De chmMl. 30. It is a part of an explanation of the flaming sword with which the cherubim guarded the way to the
tree of life (Gen. 3:24). This sword represents the Logos. In 28 we
find the words IIEva""TMAlO.. 'YAP cd 6tpp.d" ).6-yos cd p./iAuTTa 11 lOU
cal.,.Eov, 31" cd A6TII 'Il'4".,.A t/lfJlurA" 'Il'APflp.tLI/IAlO cd 'Il'pd 'Il'APT"''' _p.tvo..
tU kl den ~"6p.evo,,. Again in 30 he says cPM'YL"" 8tl /IoiI4Iala. 8,61'&
xP't lOb1'O&s (that is God's goodness and kingly power) 'Il'Apa.KDMvlki" Td"
p.iDo" .,.&J" 'Il'pa.'Yp.4T"''' IvlkplJD" AI 'Il'Vpc:,8" ).6')'0" as 068koft ).~'YfL avo6JIofVOS CT'Il'Oviii riav 'Il'pils afpw," ,." .,.&J" M&J", t/lV'Y~P 8l T&J" bAPTLCII". It
is true that the phrase IvIkPJloO" cd 'Il'vpc:,8" ).6-yoP suggests Zeno's description of the JIOU" lxrlJDv as 'Il'bPLvo". See Aet. Plac., i, 7, 23, in Diels,
Dox. Cr., p. 303', 1. XI. But in this passage the word ).6-yos means "the
thought power of God" and is not personified as a separate existence
Idftpos 6
Digitized by
\ from God. It is His reason, that of which the human reason is the imi) tation ( 31). In this passage A6')'or 8eoii is equivalent to 6p90s A6-yos.
is by His A6')'os that God is ruler and that He is good ( 28). This
I
A6')'or is that which unceasingly chooses the good and shuns the evil
I ( 30)' Moreover Philo makes it plain that he is using the terms
6EII"''''IT6Ta.T'OJI and fJEpp6J1 in a metaphorical sense. In 28 he explains
\ the words as meaning that )./)-yos, here equivalent to "thought" in
general, is the swiftest of all things and is grasped by our senses in all
\ things. So in 30 the )./)-yos is b9EPPOJl "d 1f'1Ip&,6" "because of its
! continued motion with all zeal to choose the fair and avoid the base."
. This does not admit of a materialistic interpretation.
A second passage interpreted by somel as implying materialism is
Quis rer. div. 79. Philo is here explaining the name Israel which, he
says, is equivalent to 6 opC,... /) piJl 'YAP Cba.TELJlE' TAs f1t/!a.s 1f'pOS a.!9lpa.
"d TAs oilpa.POii 1f'Ep'iJ60IlS, 1f'E1f'a.L6EIIT~ 6i "tU Els TO """JIG. iA.f/Iopa..., TOP
fJEio" A6')'o", T.q" oilplA."ID" t/tllx.qr tIMo9ElA.poPOr at/l9a.pT'OJI Tpo",I",. The
quotation of the entire passage is sufficient to show that there is no
materialism. The Greek does not imply so close a parallelism as
BrBUer seems to think it does between the Logos and the revolutions of
the heaven. Notice the "a.! before Elf T/) """"a.. The word iA.f/Iopb
suggests the Platonic ideas.2 The term TfKXIr#t is used of wisdom and the
ideas in both Philo and Plato.'
It is true that the Logos is described by Philo, in language reminiscent of the Stoic IEu, as the glue and bond,. as the unbreakable bond of
the universeS and as extended through all things,6 filling all things with
its essence;7 but this does not mean that Philo's thought is here materialistic.' Plato's language in Phaedo 99 C, TO "..ydO" "d &0" "1I,,6i,,,
"dITIIHXE''', does not imply materialism, neither does the description of
Eros in Symp. 203 A as that which binds the universe together. We
have already dealt in the chapter on "The Ultimate Reality" with such
expressions as d"Ta. T-ijr o6ITLa.s b:1f'E1f'A"pc.lICws in Quis rer. div. 188 (pp. IS f.
above).' It is impossible to avoid the metaphorical use of materialistic
lit
B~hier,
Ioc. cU.
Quis
IDe
,za,.,. 9;
6 Quis
B~hier,
0'.
503 D E. See
eor,.
&GuroillJ7'Ol
in V.M. 2: 133.
cU., p. 85.
Digitized by
37
{Ja.t1"""",
0'.
a,.
.6,..
r,.
Digitized by
JI.,.
Le,.
le,.
"'''fill.
le,.
",,,fill.
Le.,
"'''fill.
Le,.
Le,.
Le,.
Le,.
,.,Os,
Le,.
Digitized by
39
does not identify the Logos with the man made in the image, or the
heavenly man. The identification is clear in Coni. l;'g. 62, where the
ideal man (46t:1I"lTOP) is said to "differ not at all froPl the divine image.
Him the Father of the universe caused to rise as the oldest son, whom
elsewhere he has called the first-born, who, when begotten, imitating the
ways of his Father" looking to archetypal patterns, moulded the species."
Here cLkCl90poVPTCI elc6110f would not be decisive in itself, but when found
in connection with such expressions for the Logos as 'fI'plllfjU1'ClTOP VUlI,
'lfpll)1'(yyoPOlI, Ap.6p4ov 1'4 et",. there can be no reasonable doubt that the
Logos is meant.
The ideal man is not, however, consistently identified with the Logos:
In De op. mUM. 134, the ideal man is contrasted with the earthly, composite man, but in 139 the Logos is mentioned as the archetype of the
Soul only. How little Philo cares for consistency in the whole mythology of the ideal man is shown by the facti that he specifically refers
in De op. mund. 134 to his account of the man Cl1" el6l1C1 in 69 of the
same treatise, but gives a totally different interpretation of the phrase.
In 69, the man made in the image is the mind or soul of man; in 134,
it is the ideal man of which individuals are copies. A further inconsistency is that in De op. mUM. 134, the idea of man is "neither maJe nor
female," while in LAg. till. 2: 13 it is said to include these two species. At
times the Logos is itself the idea of man' or the idea of intelligence."
At other times the idea of man' or the idea of intelligence' apparently
comes in between the individual man and the Logos.
In view of this indifference to consistency, BrQUer is wrong in finding
in the variation of the interpretation of (\ R1" eldPCl b9p11)'frOf support
for his theory that the De op. mund, and the Allegories belong to different
series of treatises."o Nor can the variety in the interpretation of Adam
be regarded as a sure basis for such a conclusion. It is true that in
De op. mUM. 135-40, Adam is pictured mythically as the perfect man,
surpassing in power and in intelligence all his descendants, while in the
Allegories, 1:31 ff., he is the mind which enters into matter and appears
I
..,,,.11,,.,., Ti".. 42 E.
Le,.
De
t De
Le,.
Digitized by
40
to have given up to the ideal man, here the heavenly archetype of the
human intelligence, all the superiorities that were his in the De op. mflflll.
But in the passage from the AUegories, Adam is contrasted, not with subsequent generations of men, but with the heavenly archetype of the
human mind. The "caelestis homo" of Quaes. in Gen. 1 :93 is not the
same as the man made in the image of God who is described in the De
op. mflnd. He is simply man as distinguished from the animals. Note
"mixtura conflata ex anima et corpore" and compare for the use of
"caelestis" in this connection obp6.JI/.OJI q,vT6J1 in Quod del. pot. 85, Frg.
in M. 647, De plant. 17. See also obp6.JI/.OJI q,vT6J1 in Plato Timaeru 90 A.
In the mythology of the Logos, Philo has been influenced by several
Platonic sources. The description of Eros in Symp. 202 D f. supplies
many phrases that are used by Phllo to describe the Logos in his function as mediator between God and man. A citation of parallels is
sufficient to show the Platonic influence.
PLATO
Symp.
Symp.
E: III
~'I ~
PmLo
Quis rer. tlifJ. 205: fJla. ,uB6p1Qs
(mkt Tc} 'YEJl6,uIlOJI 8U1.cpLJIfI TOD
TE1nK"c6TOS.
8J1 6.p.q,o-
TOil ~P""IIECoIS
>.6'Yov.
Quis rer. tlifJ. 205: IdT"S piJl WT'
TOil BJI17TOil qpa.l.JIOJlTOS a.W TPOS
Tc} Aq,Ba.PTOJI, TPftlfjEVT.qS ~ TOO
.q'Yep6I1OS TPc}S Tc} VT"moJl.
202
n/XIIJl.
Somn.
1 :141:
Ta.VTa.S 8a.lpopcu
III ~ q,u./wo4Jo&, 6 ~
le,s M'Yos A'Y'YiMvs erwBe CMeiJl
TAs TOO Ta.TPc}S iTIWiIvus TOis 1'Y'Y6I1Ou ca.! TAs TC,JI
1'Y'Y6J1wJl xpel.as TrI Ta. T pl 8UI.or~JI
'Y~vv'.
ITWTa.vLa.P.
I It is on the passage from the S""I. here quoted that the doctrine of the Logos
as High Priest is based. See S""",. I: us. S""",. 2: 183. 18S~.
Digitized by
41
PLATO
Symp.
202
E: vllp....>.f1poi, &xrft Th
&0.
Symp.
Digitized by
42
PLATO
De gig. 14:
De gig.
1nJpB~Uop
1rpoBu/IDb~r
Digitized by
PLATO
~peTtu.
43
6I1Opcirope
S""p. noE:
Tt",. 43 A:
~HaolJ"
eLr irLpplJTO"
a.l 3' eLs
b3c/1eivtu.
nt"
TW" 6""1'w,,
W&VTa.vLa.".
Philo explains that evil demons are merely souls who have taken up
their abode in bodies. The good demons are the creative and governing spirits called younger gods in the Ttmaeus and demons in the S",,-
poriu",.
Philo's proofs for the existence of spirits in the air (De gig. 6-12), at
first sight suggest that he, for the moment at least, regards the soul as
composed of air. The proofs are, first, that since all other elements have
living beings in them, it is reasonable to suppose that the air is no exception. Second, it is the air that nourishes the land and water animals.
When foul it causes plagues, when pure it makes these creatures stronger.
It is therefore likely that, even if the other elements were barren of
living 'creatures, ,,6POf ci!}p c,q,eiAe rCflOTOdiutu TA ",lJxiis a.T' ~EcuPET6"
XciII''' ra.pA TOV 3."pcDlJp-yov VdpJUl.Ta. AfI/J';'". The language here is certainly Stoic. Compare Arnim, Frg., 11, 303, number 1014. If we press
the word rCflOTOqVtu, the materialistic interpretation is inevitable. But
where language is as highly colored as Philo's is, we must not press such
a word, particularly in a mythical passage such as this. There is no
reason to suppose that Philo is here doing more than support the myth
by an argumentu", ad hominem.
That Philo has been greatly influenced in his doctrine of the intermediary powers by writers other than Plato there can be no doubt.
Digitized by
44
Digitized by
45
his
his(
his
'Somn.2:242 f.
Digitized by
Wisdom as now the wife of God and now the daughter; the characterization of Wisdom by terms used of Athene; all these are interesting 'as
showing the probable sources of the metaphors which Philo uses, I but
the parallels do not at all compel us to think of Philo as adopting these
superstitions as his serious belief. His clear recognition of the metaphorical nature of the other beings is sufficient warrant for regarding
him as equally free from superstition here." The freedom with which
terms are varied shows that Philo was not "en face de notions donnies et
irreductibles "I but rather that the myth plays no real part in his serious
thought.
I See Br6hier, 14. 1114. " ,dig., pp. u8 f.
See above, p. 28, with note S.
Digitized by
CHAPTER IV
His!
47
Digitized by
J,
I
I
pp. 65-99
I
I
f
ReI. 441 B.
Tim. 77 B.
See Zeller, ArisIdle, n, 23, D. I.
De .... ii. 2. 413" 12; ii. 3. 415 /J 1-10.
1 ReI.
Digitized by
582 A ff.
49
that the nutritive part includes the reproductive (De an. ii. 4. 416 a 19).
Of these three divisions of the soul, reason, the form peculiar to man, is
exalted so that it is set off as a class by itself. This part of the soul
cannot be entangled in the life of the body. It is XWpuTT6s while the
other parts are clXc:,puTTO&.' It is simple, changeless, impassible,' immortal and eternal,' a 'YiPos Inpop.4 The other parts of the soul form a
group set over against it. Aristotle's position, then, is practically that
of Plato.
For Plato and Aristotle the soul was not material. The Stoics
regarded i~ as a substance, a ...,,0JA4 bfJePIIDII.s This warm breath was
connected in primitive fashion with the blood.' The dominant part the
Stoics located in the heart and from this as a :enter currents of warm
air passed out into the various organs of sense.7 The Stoics, accordingly,
regarded the five senses as parts of the soul. Speech and reproduction,
as activities of the dominant part, were included in the list of its divisions.
They distinguished, therefo,re, eight parts, if we regard the tt'YfIIOP'K611 as
a part.- The tt'YfIIOP&K6p is, however, active in each of these.' In the
Stoic system we see again that the tt'YfIIOP'K6p, also called 8'ClII07JT'K6p,
M-yU1TU6p or NryU1p!JS,'III corresponds to ).6-yos in Plato and Aristotle and
is set over against the other parts of the soul which collectively form
the irratipnal part." The distinction which was of chief importance.for
Plato is the prime one in their system.
Just as in the speculations of Plato and Aristotle, so in the Stoic
system, man is distinpished from beings of a lower order by the p0ssession of reason. The Stoics divided all things in nature into four classes,
I
I.
Digitized by
so
Zeller,
,.'t.
.10'9,,_
d"'lO'tr
aa1 dhcnr.
ft, Ioai el _ _
'Y''YNO'IIa&.
to'.
QulJd dd.
le,.
tot. 84
Digitized by
le,. 1:25;
51
But the word is used by Philo in other senses. Two meanings are
distinguished in Quis rer. difl. ss. It may mean .. 3>." !/Iuxit, the living
principle generally, or it may stand for T~ "'YfIIOIU~. Clbrijr ,upos, cl
ICupU.Jr elni. !/lux-. !/Iurls ~CTTL.r So in the case of ".fJa)v6s, the same
word may mean the whole eye or the chief part of the eye, that by which
we see." The essence of the whole is blood, that of the most hegemonic
part is the 1I'"u,", fJeio 3 The 3>." !/Iuxit is the house of the intellect.4
It is the principle of life, of thought, and of all human action.s It is
the pilot of the body as the intellect is its pilot.6
The soul in the sense of 3>." !/Iuxit is divided into parts called also
functions, or powers.7 According to one method of division, there are
seven parts, reason, speech and the five senses; so in De Ab. 29 f. Eight
are mentioned in Qtiis rer. difl. 232 and Mill. nom. IIO f., the undivided
reasoning part and the unreasdning, divided into the five senses, speech,
and the reproductive faculty. The most common division is into the \'
two parts, the reasoning and the unreasoning.' The Platonic division'
into reason, spirit, and passion is also adopted at times and, following \
Plato, the reason is located in the head, spirit in the breast, and passion ,
about the navel and the diaphragm.' The Aristotelian division into the \
I See also Quis ,er. di,. 181 (d. Plato TMad. 191 C); Decal. 134; SI.
Quis fer. di.. lOO-Il.
le,. 2: 202;
Le,.
Decal. 60.
4S-.2:173.
Quod deI.lD'. 82, 92; CD1Jj.li",. 54.55, Ill, 176; Destll:. A. d C. II2; Quis ,er.
d;'. 132; Desob. 18; SI.
I: 201, 333, 3 :99; Dc 1:D1J,. 26 f.; Fu,. d I1J11. 24; Somn.
2: 151;
all. 2:6. Cf. Plato ReI. 605 B.
Le,.
le,.
le,.
Le,.
le,.
'SI.
4:92, 93; ALi,. Ab. 66-:-68;
all. 1:70; 3:Il5; SI.
1:145-50.
Cf. CD1Jj.li",. 21; De vin. 13. Cf. Plato PIMutlr. 246 A, 253 C; Tim. 6g E. Philo
is uncertain whether to locate the mind in the brain or in the heart. See St.
I: 213;
De Stll: . ..4.. d C. 136; Quod dd.lD'. 90; Dc tosI. C. 137. For the Stoic location of t'~
in the breast d. ZeIler, SIolu, Etkur-, Gnd SketHu, p. 213, n. 2.
le,.
ty.,.,,,,.,,s.
Digitized by
52
There is one remarkable passage, Quis rer. dt" 22S, in which Philo
refers to !/Iuxll as having been shown previously to be divided into
three parts and each of these into two. The reference seems to be to
Quis rer. di,. I06-II, where men are said to receive from God a deposit
for which they must render an account. This deposit consists of !/Iuxll,
o,LrO"ulf and ).6-yot. The context shows that !/Iuxll means here intelligence or reason, and M'YOs means speech. Later in the same treatise
( 132), he says that these three are each divided into two parts, !/Iuxll
into the rational and irrational parts, o,LrO"uu into f/w.PTG.tTLa qTa,)."1I'Tl~
and uo,TiU,,1I'1'OI, ),6.;01 into true and alae.
This summary is sufficient to show how unimportant for Philo all
divisions are except the main one which gives the two parts, rational
and irrational. The exigencies of the allegorical method lead him to
adopt now one, now another point of view. It is not sufficient ground on
which to base an accusation of looseness of thought or a careless eclecticism that in a matter such as this Philo knows the various speculations
and can adopt them as his literary method demands.
The one distinction which persists throughout is the one which is
important for ethics, the distinction, that is, between the rational and
: the irrational parts of the soul. In exalting the reason over the sensual,
Ihe draws on many sources for his language. Following Plato, he
Idescribes it as an impression of the archetypal seall and as alone
'of the parts of our composite nature created by God,. immortal,s
I De op. _fill. 67.
I
i
See Somn. 2: 145,151, uS; De Ab. 29 f. (where..,Os is a 'inoap&r of the soul). The
Platonic divisions ).a,.os, 6111'61, In611pla, are described as illNpas in De flirt. 13. For
il/..&,.as applied to the rational and irrational divisions of the soul see Mig. Ab. II9,
213; Quis rer. di,. 73; Somn. 2: 151; CM/.ling. Ill. Philo also speaks of the senses
as iII..a,.as of the mind; see De Ab. 73.
J
Quod Dew sit 105; De plant. 18. u,.'Y1io., De 01. muflll. 146;
Quis rer. di,. 231. /) &'6"':' ...,POs l'Oils rp6s Apxh'II1rO. Llk., ,,6. &.",,,11.,,,,, ).a,.o..,
Belr-Sp.leg. 3: 207; cf. Sp. kg. 1:81.
cWTOiI M'YOI' . . . . . . .olllCa.BAnp Apxe,,6fI'OlI 'Yi'l'ONI' 6 A.. 6"':'...,1'OS ..,iis-De traem. 163; cf. Sp. leg. I: 171 (lpDfHi*fht). 11..... ,,6""',. W
n;s ""loll "Ill e6&alp.o1'OS Llkr-Decal. 134. Cf. '-LWtD.., Plato ReI.
501 B. For an account of the figures by which Plato seeks to represent the relation
between the idea and the copy see Adam, Republu 0/ Pl4Io, Il, 172. For the notion
that the particular is a copy cf. Rep. 592 B, 596 B, 597 B~
4 The lower part of the soul is created by the instrumentality of inferior powersLeg. all. I: 41; Fug. et I M. 69; CM/. ling. 179. Cf. Tim. 41 C-42 E and 69 C.
I Albaf'DI', Tim. 69 C.
Cf. Mig. Ab. 185. See for similar idea Fug. eI In'. 69.
.6pur,.,
"1IfI'_
...6.
114&,,.
Digitized by
S3
. divine' and heavenly. Aristotle is drawn upon for the expression that
the reason may be a 11"",11",." Oi.rcrLA superior to the four elements.1 The
Stoics furnish the metaphors by which it is described as a rayJ or
emanation4 of the divine. The Book of Genesis furnishes the description
of this part of the soul as a breath of God.s The Platonic exaltation,
of reason over passion is the prominent notion in all these figures.
)
Philo'is, as we have shown, in accord with Plato in making the chief,
division of the soul that into reason and the irrational parts, and exalting
the reason into a different category. In this he is also in harmony with,
the Stoics. In the two points in which the Stoics differ from Plato, he
is in accord with the latter. These two points are dogmatism and
materialism.
Philo indicates clearly his lack. of dogmatism. The mind or soul
or reason in us is, he says, a mystery. "The mind in each of us can comprehend all other things but is unable to know itself. For let it say
what it is and whence, whether it is spirit or blood or fire or some other
substance, or only so much, whether it is corporeal or incorporeal"
(Leg. all. 1:91).' So, in Som1J. 1:30-33, pour is said to be unknown in its
essence. We are ignorant, too, of when it enters the body and where it
lives in the body. See also AI fIDm. 10.
This attitude of conscious recognition of the limits of human thought \
is genuinely Platonic,7 especially as it goes with a conviction that the
Re,.
Re,.
+0"
0'.
0'.
0""".
Ir"".
Digitized by
54
I reality of our life is not found in the material, in the life of sense, but in
; what we call the life of the spirit. This point of view might also be
; described as Aristotelian, for Aristotle is essentially in accord with
:\ Plato here. In the De animo, he holds firmly to the notion of a separaI ble, pure activity of thought, but he insists that it has no bodily organ
and he leaves unanswered the question of its relation to the world of
sense.1
As regards materialism, Philo was convinced that the soul is akin to
God, a part of him. The . epithets Ihiop and 4I/1fJa.pTOP indicate this..
The word Il.1r6trra.tT1M' emphasizes the same idea. Philo carefully guards
the last expression to show that he does not mean to imply any separation
from God.1 In a number of passages, however, the language seems to
imply that Philo has, for the moment at least, abandoned Platonism and
adopted the materialistic conception of the Stoics. One group of these
passages consists of those in which he uses the expression rHVIM' or
rHiilM' Ihiop of the soul.. Now among the Stoics such a term implies
materialism, and the inference seems at first sight irresistible that Philo
too is using it in a materialistic sense. So Hatch (Essays in Biblical
Greek, p. 126), says uthe conception of rHiilM' may be regarded as being
closely analogous to the modern conception of 'force,' and especially
to that form of the conception which makes no distinction of essence
between 'mind-force' and other kinds of force, such as light or electricity.
It is analogous but not identical: for force is conceived to be immaterial,
whereas rHiilM', however subtle, is still material."
There is no' doubt that Philo does use the word in the sense of the
Stoic materialists. The passages are quoted by Hatch (loc. cil.). lE&s,
the quality of cohesion in bodies, is, for example, a rHiilM' 6.plu!f'~'
11/1' ~a.Vf'6 (Quod Deus sit 35). In De 0/1. mund. 67, l/lbou is said to mould
f''I}p U rHVIM'f'tA:'I}1/ Elf f'cks n;f
"'v~s
BVI/AP.EU,
f'~P f'E
a./qfJ"f"IC~P.
Digitized by
55.
The ..... upa thus extended from the mind is analogous to the ...HVJ.&4 of
God which constitutes the essence of the mind itself (Leg. all. 1:40).
God breathes only into the hegemonic part of the soul. Into the other
parts He does not deign to breathe. Those lower parts are breathed into
by the POvs just as the I'OVS itself is breathed into by God. It is probable
that the ..... 6J.&41'a. which constitute the organs of sense are to be regarded
here as material. It is to be noted that the relation of God to the "'vs
is said to be analogous to the relation of I'OVS and the various senses, not
identical with it.
In any discussion of materialism in connection with doctrines of the
soul, it must be kept in mind that the relationship between God and the
individual soul and between the soul and the body is one which can only
be represented by metaphors drawn from the material world. There
is always the possibility that the language may be merely metaphorical.
In the case of Philo, his insistence on the transcendence of God over
matter and on the kinship of the soul to Him makes it necessary that
we accept the materialistic interpretation of such passages only if we
are compelled to do so. Now in De gig. 22 f., Philo makes it clear that
'l'JJtVJ.&4 does not necessarily have any materialistic suggestions. The
words ...HVI'4 8eov, he tells us, are used in two senses. In one sense the
expression means the air that flows from the earth. It is .in this sense
that it is used in Gen. I: 2 where the 'l'HVJ.&4 8eov is said to be borne over
the face of the waters. In its second use, it is equivalent to ~ 4~pa.T'OS
''I'&CT~I'" 7ls ...as 0 vo4Jos 81C01''''S pE1'ixa. The Scripture, Philo says,
makes this clear in the verse 4HICAMrE" 0 8eOs 1'0" B_EMr). 1Ca.! iJIi'l')."aE"
a.lrro" ..."6J.&4T'OS ihlDv, CJ"04Hcs, aVIIWEtlJS, i'l'&CT~""s, irl 'l'b'l" Ip"fCI
&a.lIOEw8a.. These passages show beyond a doubt that the word admits
of an interpretation that is opposed to the Stoic materialism.
It seems to settle the question in favor of Philo's adoption of materialistic notions that in Fug. eI In,. 134 the I'Oiis is called bfJeplID" 1Ca.! 'I'E'I'VP""
".0" ...JJtVJ.&4. A close examination of the context shows, however, that
it admits a metaphorical interpretation. The phrase occurs in an
explanation of the question asked by Isaac when Abraham was about
to offer him as a sacrifice. le Behold the fire and the wood, but where is
the sheep for the offering?" (Gen. 22:7 f.). The fire, Philo tells us,
means ap;;,,, 0.11'10", the wood 1'0 'l'4axo" or G)'", the sheep 1'04'1'Ori)._J.&4.
These terIDS are Stoic, but the explanation which follows comes from
Plato's Theaeletus, through Aristotle. In his half-serious exposition \ ' \
of the Protagorean theory of sensation in Theaelelus 153 D f., Plato says I ;.
that when sight, flowing from the eye, mee~ something commensurate I
"
Digitized by
with it, the eye becomes a seeing eye and the object perceptible. hl the
De anima 417 a 6 f., Aristotle develops the idea of the eye which becomes
the seeing eye. He says that the faculty of sensation (T~ a.ltrBt,TUCOP)
exiSts not in actuality but only in potentiality: 6l~ lUl.6a.np T~ lUl.WTOP
06 I!LeTCU 46TO d' 46T~ bEll TOV lUl.IIITTlOV ICUE ,,(ap cb RIITO, ul
o66iJl 6eiTO TOV bTEMXEL" ...lIpOS ISJlTOS. It is this passage that Philo
has in mind in developing the allegory here. The series in Aristotle is
T~ lUl.IIITT~", T~ C&IIITTld", T~ e&L.6cu, representing T~ a.ltrBt,TOP, TO
a.ltrBt,nOJl, TO a.ltr66.".6cu. Philo says that the fire might be JIOVS bfJePflD'
al n ...llplIJ,uJlOJI ...IIEV""" in which case the wood means Ta Mn7T6. and the
sheep TO JIOEiJl. The context here would not warrant our pressing Philo's
language. In view of the general opposition to materialism in his writings,
and in view of the metaphorical character of the passage, it is much
. more probable that the Stoic expression is a mere rhetorical Bourish
used in the interests of the allegorical interpretation. This figurative
interpretation of the passage is supported by De gig. 25, in the conten of
the passage discussed on .p. SS above. Discussing the verse "I will
take of the spirit that is upon thee and put it upon the seventy elders,"
(Num. II: 17), Philo says that we must not suppose that there is any
cutting off or dispersion in this case, "but such a separation as would
take place fI:om a fire,' which, even if it kindles countless torches, remains
not a whit lessened and just as it was before." It would be quite in
Philo's manner to use a metaphor here instead of a simile and speak of
the 1I'1IE v"", as a fire.
Another passage which is taken to imply materialism is Quis ,-er. dit.
283. It occurs in an interpretation of "Thou shalt come to thy fathers,"
in Gen. IS: IS. Philo says that some have interpreted the word fathers to
mean elements. So we shall render up to the.various elements the materials of which our bodies are composed. T~ U JIOEP~JI al obp6.JIlOJI n;s 1/fuxijs
,,(iJlOs ...p~s e&LfJipa. TOJl lUl.6c&~TC&TOJI WS "'C&Tipc& ActnEeTCU. .......", ,,(Ap, WS 0
TWJI a.PxC&LwJl >'6"(os, laTCII TU oixrLc& IIWpt/loP'lTlq, TWJI TETT6.pCllJI C&TI1 TO
peiTTOJI 6la.~POIIITa., ~ 7ls 0% TE 4CJ'TpeS al ~ a6p....a.s o6pa.JI~s I60Ee ,,(I'YE"6cu 7ls C&T' a.OMllfJoJl 6ermJl al T7}JI a.Jl6pC11'ff'LJI'IJI 1/fIlX7}JI a.1I'Oa",""",. The
reference in TWJI Apxa.LwJl is to Aristotle. See Zeller, PIHl. tkr Grii.,
Vol. II, Part II, pp. 483 ff. The p&{ls&ge is not a dogmatic statement
of Philo's fixed belief; note IaTCII. It is consciously mythological. Pbilo
is fond of talking in this mythological fashion of the heaven as the
Digitized by
57
le,.
vir'.
le,.
le,.
le,.
Le,.
Digitized by
58
Digitized by
S9
'
In the composite earthly being, the soul is lord and king' and plays }there the part that God plays in the universe.. It inspires the irratiooal
parts of the soul just as it is itself inspired by God.' It is the evermoving. source of motion.. It is surrounded by powers or senses as by a
bodyguard.s It is a unity and yet extends to all the parts of the body.'
It is an imitation of the Logos7 and as such is called the man in our soul'
iD contrast to the beast which symbolizes the passions.'
Set over against the intelligence, though still regarded as a function
of it, is a.ta9tJgu. This has two main aspects, called by Philo f/Ja,mwi.a
and
The division originates with Aristotle's analysis in De am,,",
Suggestions of Aristotle's teaching are, howevet, to be found in
Plato and it will make the meaning of the terms clearer if Plato's teaching is first described. a.ta9tJg&r, or sensation, is said in So/J4f.st 264 A
U to originate a certain judgment of affirmation or denial which should
be called f/Ja,JlT'a.tTLa.." The latter word is to be interpreted, we are told
in the context, in connection with the word f/HILNT'tu and is a mixture of
aL7fJ".,&r and 86Ea. Plato's m~ is that f/Ja,JlT'a.tTLa. is an opinion in the
mind resting on the uncriticised data of sense!O So in TMad. ,152 C
we are told that in the case of hot, cold, and the like, f/Ja,JlT'a.tTLa. is the same
as a.ta9tJg,s. In Thead. 161 E, f/Ja,JlT'a.tTW are coupled with 86~. Memory images and images of the "imagination," both go back ultimately
to a.ta9tJg&r,1I so that in all cases f/Ja,JlT'a.tT1a. originates in a.ta9tJg&r. It is
opp".
w.
I S,.leg. 1:258, 26); Dutle . .A. rt C. 112; Dum. 30; Frg. M. 637; Fug. d la.
&); V.M.2:211. Cf. Plato &,.605 D; P1Itutlo BoA; P"-k. 247 C.
Like the sun, De ",.. C. 58; Quir rer. di,. 89, 263. As Father, Leg. all.
3:225; Jllg . .Ab. 3. De .Ab. 272; De
69; Plato LGw 897 D.
I Leg. all. 1:40.
IfWm'. fIIfMIIl. 16 (M. 5(4); D. Stle .A. rt C. 127. Cf. P"-k. 245 D E; Ltsw
8g6E If.
0'. _ffIl.
I Quod del. "". 33, 85; De 0'. ffHIfIIl. 139; Som". 1:27,32; SI. leg. 3:111,
4:9 2, 123.
, D. ag. 30. The laDguage here is Stoic.
7
Quir rer. dit. 231; cf. ibid. 56; SI. leg. 1 :81. See above, p. 38 with note 4.
Quod del. "". 22 f.; D, ag. 9 If.; De 1latrI. 42; Coag. 97; Fllg.
d I,... 71 f
Sorrm. I: 215, 2: 267.
, De pIG",. 43; De lib. 28; Coal. ling. 24; Mlg .Ab. 152; d. Plato
588 D590 A, especially 589 D.
Cf. TIIeD4. 179 C, ,,~ ...~ .. MU", d80r ~ &.. ell . " ' . r '"" ell .."a TClWaI
II~ C""",,. 159 A, .r.,.,t.. "'I'll ...pix." ~ tlr Ufa '" "tl _ npl.inijr er".
D For memory images see PWl. 39 C; P1Itutlo 73 D; TIIeD4. 191 D; for images of
the imagination, PIHl. 39 C.
&,.
Digitized by
60
w-..
4
Digitized by
61
which does not arise apart from sensation. It can exist only in sentient
beings and has the objects of sense for its objects. This motion may
be produced by actual sensation. It admits of error even in cases such
as this, for sensation is not always inerrant. Sensation of the objects
of the special senses is always true or subject to the minimum of error.
As to the whiteness of an object, for example, sense is never mistaken,
but it may be mistaken as to whether the white object is a man or something else. It is also liable to error as to motion and magnitude. The
t/HI.".,.a.trLG.I. arising from these various types of sensation share the truth
or falsehood of their cause. t/W.".,.a.trLa. is, then, a "L""an generated by
aLF9"an when it is active. These imaginations remain in us and resemble
the corresponding sensations.
But a.LF,.,u has another aspect. " Sensation," Aristotle tells us
(De animo 431 a 8 ff.), "is analogous to simple assertion or simple
apprehension by thought." By "simple" he means "without predication." All that sensation can give us, for example, is the sensation of
whiteness. It cannot tell us whether the white object is a, man! "But,"
he continues, "when the sensible thing is pleasant or painful, sensation by
a kind of affirmation or denial seeks or avoids the object. To experience
pleasure or pain is to function with 'the perceiving mean upon the good or
evil as such.''2 "The perceiving mean" (Tj
,utlo.,.".,.,) is
Aristotle's phrase for the synthetic unity of sensation, the ,",," lam" d.,.e
"'''xii'' d.,.e IS .,., 8ei "wi" in which all the senses are united, of which Plato
speaks in Thead. 184 D.l "It is in this," he continues, that is to say,
in the functioning of the perceiving mean upon the good or evil as such,
"that actual avoidance and actual appetition (lSpeEu) consist: nor is the
appetitive faculty distinct from the faculty of avoidance, nor either from
the sensitive faculty; though logically they are different." There are,
then, two activities of sensation, tf>a,,,.,.a.trLa. and the activity which
seeks or avoids. Sensation does more than present an image to the
mind; in relation to the good and evil it also judges.
a.lu9".,.,,,,
"7'0..
,,'I).
points out that "energy" is Aristotle's word for the Platonic "motion."
lItis discussed and defined by Aristotle in De all. 426 b 8-427 a IS. In potentiality, it is each of two opposites since it can be moved by both sweet and bitter, and it
is in this sense that it is called a mean.
4 Translation by Hicks, A.,islolle's De A.lljma, p. 141, adapted.
Digitized by
Digitized by
Id."
sense
Le,.
I Platonic.
Cf. Tim. 64 C D; Brett, History of Psychology, p.87.
See Ih fIItIffIl. (M. 606); Ih
16; M",. fIOfIS. 212; Quis fer. dj 181, 294;
all. I: 30.
a Diog. Laert. vii. 46. See above, p. 52.
a,.
Le,. all.
I Cf.
made into
I: 28-30;
"",r
4'1,.......
Cf.
of JIOUs.
Digitized by
from the eyes and striking some external substance. This contact sets
up vibrations which are carried back to the mind. I Philo's view differs
in that he regards the /JeVP.A 61/Iews as extending from the mind, where it
is Atcr9'qO'tS "A9' If"" to the eye where it becomes Atcr9'1f1LS ,,49' EHP'YE&AP
by the activity of the mind itself. The /JeVII4 61/Iews is, in fact, POvs or a
."ductile power" of it,1 not light, as it is in the Timaeus. Here Philo
is in accord with the Stoics, not with Plato.' Yet elsewhere he gives an
account which exactly corresponds with that of Plato. There is stored
up in the eye light that is akin to the light of the sun and sight originates
by the tT6J108or ,,41 8EfLc.Hru of the light from the sun and that from the
eye. Objects, the eye, and light are needed for vision.s
Another account still is given in Leg. all. 3: 56 ft. Here senseperception is said to act independently of the mind and even against
its bidding. The eye cannot but see if the sight comes in contact with
the external object. The mind and the sense then act concurrently.
is Plato's teaching in Timaeus 42 A and 43 B C.' The mind is in a
certain sense at the mercy of external things, for if sense receives an
impression, the mind too receives it. For ordinary purposes, sense gives
a true impression of the object.7
On the whole, Philo's account is Platonic. For both authors, the
mind in the body is forced into union with sensation' and is dependent
on the senses for its knowledge of the external world.' For both, again,
sense in itself does nothing. Philo repeats the statement of the TheoeUltU
that the mind sees through the eye; the eye alone cannot see." Where
ru
Cf. PIIil. 34 A.
I See Diog. Laert. vii. 52 (Amim, 01. &it., ll, 71), a passage referred to by Dr6hier,
AlIe,oriu, D. on
all. I: 28-30'
Le,.
e.
I De sae. A. d
36; De eh. 190 f.; De lid.... 86; SI. "'.4:60; Mi,. Ab. 40.
Cf. Plato JUl. 507 D E; Tifll. 67 C If.
Le,.
Le,.
, QtIi.r, dit. 53, 110, 315; etna,. 20 f.; F".in M. 665; SDfIIIJ. 1:27;
all. 2:7;
DeDI. fIIIIfItl. 166; DeCMnlb. 5S; Mw. - . Ill; Qul DauIil4d.; F.,. d 1l1li.134;
Mi,. Ab. 103. See Plato TIIeMI. 184 C D, IS5 A, 201 D; TA 47 A; Soli. 234 D.
Digitized by
Philo adopts the Stoic theory at all, it is in the interest of the exaltation
of mind as the only active power.
By meditation, the mind can abstract from the data of sense the
permanent and abiding elements- and from what is seen draw conclusions
as to the unseen.l Observing, for example, the visible universe and
especially the ordered movements of the stars, it reasons to the notion
of a God who gives them motion, who cares for them. Philo is never done
telling of the excellences of sight. It is the most excellent and dominant
of all the outward senses,. by far the most precious power we possess,s
akin to the soul,' like the sun,7 the origin of philosophy.' The notion
of the perfection and wonder of the faculty of sight and its connection
with philosophy through the effect that the sight of the ordered movements of the heavens has on the soul, comes from Plato.' Next after
sight, though far inferior to it, Philo puts hearing. It is a less trustworthy witness than sight,1O but it too is among the higher senses,1I is
more detached from the body and so more philosophic than smell,
touch, or taste. u It is with respect to their function as supplying the
data of knowledge that Philo speaks of the senses as aids of the soul
and as forming its bodyguard. Q Even the passions are in a certain sense
helpers.14
I See above, p. 64; lA,. all. 1:30.
TIwIeI.185 C, 186 D. Cf.Dec6mlb.97; Ctm!.l.",. 133; SI.
le,.
1:20,37; QtIl
del. ~. MHJo
TIwIeI. 186 Dj PIMutlr. 249 B; T.",. 47 B f. Cf. De Ab. 162; lA,. all. 3:97 f.;
QtIl deL 101. 86; Ctmj.
98; De IGC ...t. d C. 95.
I.",.
le,.
4 De Ab. 57, 60; FII,. d rD. 208; Ctm!. ,"". 57, 140, 148; SI.
3:184,195,202;
De ItIC. A. d C. 78.
'Deeb. 154; SI.
1:29,4:157; ViI.ctmI.lo; QrIGu"Gm. 1:39; V.M.1:124.
3: 192-94.
'DeAb.15O-55; SI
, Qul1h1ll siI 79.
De Ab. 160-66 and note 2 above.
, PIMutlr. 250 D; Ti",. 47 A f.; ReI. 507 C.
Dc Ab. 60, ISO; Decal. 35; Ctm!. li",. 57, 140 f., 148; SI.
4: 60 f., 137;
De cb. 82; FII,. d rD. 208;
1IOfII. 102; V.M.1:274- Cf. TIwIeI. 201 B.
n SI.
1:29, 193,338-43; V.M.2:21I; Cf. Plato PItil. SI B-E.
n De Ab. 147-50, 241.
la V.M.2:81; lA,. all. 2:5-8. For the IIeDIeI as bodyguard see SOfIIIf. 1:27 and
P.95 below.
14 lA,. all. 2:9 f.
BI6hier (AIIe,ories), iD his note on this pauage &CCUIeI Philo
of iDconsistency iD c:aUiDa the pasaioas Ibtti. But Philo laYS iD 10 a6 IIII,*" Ii
le,.
le,.
o&TOllbtW ~
le,.
AI,.,.
le,.
_,..~ ~
Digitized by
66
There are many points in which Philo repeats Plato. The mind is
the eye of the soul.' By it we become aware of the idas, the permanent
and unchanging things whose imperfect copies appear in the changing
llux of visible, corporeal existence! Now while the mind is engaged in
this re1lection on its own experience, in the effort, that is, to compare
and relate the multitude of particulars, the activity of the senses is
distracting. The mind can best accomplish its own special work in
abstraction from the outward senses.1 Moreover the conclusions of the
mind have a higher truth than the disordered reports of the senses.
The general principles, the categories by which we know, are not giyen
by the senses.' In this effort of thought the mind reaches the comprehension of the true realities. But the knowledge thus attained is weak
and partial, full of error,' subject to change and revision.' The ultimate
nature of being we do not know. Only human analogies can be used
and we have to recognize their inadequacy.'
The freedom for the speculative instinct Plato gets partly by the
use of myth and partly by allegorical interpretation of the poets.ID Phllo
secures it through the allegorical interpretation of the Old Testament.
The doctrine of inspiration on which this is based can be paralleled in
s"",.
I Suggested iD Plato
219 A, 212 A; PIMwlq 83 B, 99 D E, 66 E. The
phrase 0CCUl'I iD Arist. EIII. Nie. Il44 /J 30; cf. 1096 b 29. Cf. PhDo Mlg. Ab. 39, 49t
77,165,191,222; Dc DI. ffMItl. 53,71; Dc 1ltmI. 2I f., 58, 16g; Dc cb. 440 108; Qutl
Dctu N45; Dc 106.3,4, 5; Ctmf. UtI,. 92; Ctm,. 47, 135; SfIfH. l:u7, 164, 199;
2: 160, 171; Qui.rrtJr. div.8g; MfII.nDfIJ. 3, 5, 203; Dc Ab. 57, 70; Jo.r. 106; V.M. I: 185,
28g; 2:51; Du. 68; SI. le,. 1:37,49,259; 3:2,4,6; 4:140; Dc 1r1JCffl.37 I.;
Dc fIirI. Il f., 151; VU. ctIffI. 10; Le,.1IIl GGl. 2, 109; M 5 (M.607); Fr,. iD M.
636; M.665-66, 672.
S""p. 2Il B, 247 D, 250 C. Cf. PbUo Dc I r - 28 f.; Dc 1ltmI. 50; Dc c6.
70,99, 124, 132 f.; Quod dd. fJDI. 75 fr.; Qui.r. rtJr. d... 280; SI.
1:327-29; QIuw
Gm. 1:54
PiItJetlo 65 B C; Qui.r. rtJr. d... 84. 257; Mi,. Ab. 190'"204; Jo.r. 142; QuGu. i.
Gm. 124; Sp.le,. 1:298; 4:114f.; SfIfH. 1:43, 79, 844 Qui.r rtJr. d;,. 71; Dc cb. 170 f., 185-1)2; Dc cMnW. 65 f., 70; Ctmf.
52 I., 92;
Plato TIIuI. 157 E, 185 D E; Ze1lei", SIIIiu, E~, . . S-IIiu, P. 91, D. 2.
I TIIuI. 185 A-I86 A.
Cf. Dc cMnW. 97.
, PiItJetlo 85 C; Ti".. 29 C D; PbUo Fr,. In M. 626, 662; Dc DI .....". 5 f.;
QuGu. i. Gm. I: II; Dc IDII. C. 152; Dc 1ltmI. 80 fr.; S-. 1:6-10-
If,.
u.,.
'Dc . . . . 59.
See above, pp. 17 fr., with DOtes.
, See above, pp. 18 fr., DOta 3 and 4 on p. 19.
See Shorey, UfIiI" p. 35 with nota. Henimaa, GNci AIIqorieGlI. ." . .. .
I
Digitized by
ra,.
FII,."
le,.
le,.
le,.
#DJ'.
Le,.
le,.
Digitized by
68
the Greek emphasis on reason and its powers.' Such contrasts are due
to the fact that, for the moment at least, the mystic elements in Plato
have been overlooked. Plato recognized the limitations of the human
. intellect and professes to give only a probable account of things beyond
its grasp.a He, in some moods, makes the highest knowledge come to
men when their minds are passive.l It is a mistake to say, as Professor
Brett does,. that the idea of a superhuman being in immediate contact
with man was foreign to the nature of the Greek. The researches of
RohdeS have shown us just how familiar this conception was to the Greek
, mystic. Plato himself is influenced by it in his mythology, for example,
of Eros. 6 It is necessary to remember, too, that the great emphasis
put upon the theory of divine illumination in Philo is, in part at least,
due to the fact that his work takes the form very largely of the interpretation of a divinely inspired book. The place that the vision of God
has in Philo's system can be better treated in connection with his ethical
theory. Enough has been said here to show that Philo's teaching on
the subject of knowledge is not a confused mixture of irreconcilable
theories7 but is in striking accord with Plato's recognition of the limits
of human thought and of the right and duty of thinkers to give a probable account of the universe. To be probable, Plato believed that such
an account must support the faith which he regarded as fundamental,
the faith, that is to say, in the coincidence of virtue and happiness' and
in the value of study and contemplation.' Only a rigid, mechanical
interpretation can find inconsistency between such a view of the place of
divine inspiration in philosophy and the doctrine of the supremacy of
the mind emphasized so persistently in Philo's teaching.
Thus far the senses have been dealt with in their relation to thought.
They must next be treated in connection with their relation to the will,
in the aspect, that is, in which they give rise to impulse and desire. The
dppaJ. must be checked by reason. 10 From excessive dppaJ. come erLI See Brett, Hislllry of Psychology, pp. 248 If.; Brehier, Itl. piil. et relig., p. 200;
M. Apelt, "De rationibus quibusdam," etc., p. 1I2-IS (in Comm. Piil. Je1l., Vol.
VIII).
I See above, p. 19, notes 3 and 4.
4 Hislllry of Psychology, p. 248.
s See above, p. 67, n. 2.
s PSYCM, II, 141f.
6 Symp. 202 E f.; d. 10". S33 E; Pluwlr. 253 A.
7 M. Apelt (op. ci#., p. lIS) calls Philo's teaching a "decretorum confusio."
Cf. Rep. 618 E; GDrg. 509 A; LmDs 662 B; and Sborey, Unity, p. 25.
'Cf. Mmo 86 B, 81 D; PIuwlo 891>-91 C.
aSp. kg. 2:I42, 163; 4:79.
Digitized by
2: 267.
,.er.
Sp.leg.
I: 29.
,er.
Digitized by
Philo. The parallel in De til. 13 has already been quotedl in connection with Philo's teaching on the descent and ascent of souls.
Others follow.
.
&Ke&U, 3r ob ..,4,.,6p" Tj TOO K4T4KAuallDO 4P;, [Quod
po," 170).
n}" TCJ" o.ltrB."TCJ" ""lpAJI T'OTapoO "'~"III'Vpoo"TOS 3LqJl ""Xticr8a&,
n}JI {lUUDJI 6p"itJl b,doOJlTOr' Tm 'Ya.p -ymT4roBtlr 6 IIOVr TOIIObTtfJ KAbic.JJ'& {lbIJlDr e)"u,ICtT4&, ""i' &nI" cll'4~fc&ricu m1 6ftPK~ iv..
de,.
",,_in
p.EJIOr
""ih-on
le,.
le,.
Digitized by
71
Gor,.
u.,.
Freedom here
meaDS
P"".
raticmal self-determination.
Digitized by
CHAPTER V
ETHICS
In contrast to the life in the body, with its weakness, its temptations,
and its distractions, Plato, and Philo with him, imagines the life of the
free spirit in the region above sense, where, undisturbed, it enjoys the
high pleasures of knowledge,' perfect peace,' and joy.' It is this life of
pure contemplation which constitutes the highest good. Platonic phraseology is frequent in Philo's descriptions of this state: He who has
attained it is the man who sees God4 and is His friend. s He alone can
worship God acceptably since he is free from all impurity.6 He has been
initiated into the great mysteries.?
Philo adds to these Platonic phrases another formulation of the same
notion which has been regarded as expressing a new idea distinctive of his
thought.' He uses rW7'lf in the sense of confidence in God and as practically synonymous with e1l'&CT7'~"", The place this conception holds in
his system is indicated by the eloquent panegyric in De Ab. 268.
Faith toward God is the only undeceiving and ceriain good, the consolation
of life, the fulness of good hopes, the banishment of evils, the bringing of
blessings, the renunciation of misfortune, the knowledge of piety, the possession
of happiness, the bettering in all things of the soul which rests for its support
upon Him who is the cause of all things, and who, though He can do all things,
wills only to do what is best.'
cr. Phtudr. 247 D and Phllo De op. filUM. 69-71; De cb. 99;
S_". 1:59 f.
Fug. d
Fug. d
Ctm/.Ilft,. 95417;
r",. 173 f.; Jii,. Ab. 63; De gi,. 52; De cb. 75, 100.
r",. 176; De 114"'. 168; De cb. 62; De Ab. 202, 205. 207;
SI.
le,.
2:48, SS
4 Plato Phtudr. 249 C f.
Compare Phllo De prGeflt. 27; De cb. 82. 940 107. 152,
Quis rtJr. di,. 36, 78; Jiig. Ab. 18. 38, 46, 168 f.; De 114"'. 27, 58; 64. Quod DaIs riI
3; Ctm/.li",. 56; Quod dd.poI. 158 f.; De gig. 53; S_. 2:276. 279; De Ab. 79 f.;
Fug. d
141, 165
Plato S",.p. 212 A; d. Phllo De cb. 94; Fr,. in M. 652.
'Plato PhtJedo 67 D; d. Philo V.AI. 2:150; Frg. in M. 660, Plato PIMudr. 249 C; d. Philo De prGeflt. 120-25.
DrBUer, Id. ~. d ",i,., pp. 218 f
TraDslation by Hatch, EssG'1S i" BiblktJl 0,_ (Odord, 188g), pp. 86 f. la the
treatment of rims I have followed Hatch c:loaely.
r",.
72
Digitized by
ETHICS
73
4 See I!JIric. Etidefrf. vii. 2. 1237 b, 06 ..,,& " aNU '""""" I/N>J& """ and
pseudo-Aristotle. Dum. d vii. 1250 b, UuMulleUhii &&-Wfi .. ftWn. - ' .
---.PI&.
Amim, Fr,., m, 147, 10 f.
6 Batch, ()~. t:iI., p. 84'1229. Cf. Quis.", di,. 91""93; Mi,. Ab. 43 f.
Digitized by
74
to the senses or to the thoughts that are based on them. that trust which
should be bestowed upon God alone.' It is, in other words, the spirit
of the materialist who refuses to recognize the supreme reality of the
things of the spirit.- It may take the form of that prideful spirit which
attributes to its own powers alone the knowledge and virtue it possesses
and fails to recognize its dependence on God.'
The word ottJt1&S is used frequently in Plato as the equivalent of
Mfll, and just as 86fll is to be distinguished from clear knowledge, so
otlJO'&S is used with a derogatory meaning.. In Herac1itus, however,
we find the word already used in a sense corresponding to the familiar
otw9a.1. T& elPfU., and meaning self-conceit.s In this sense the word
passed into later moral philosophy.6 Philo seems to combine these
two meanings. ottJt1&S is that prideful spirit which is manifested in the
86fll that there is nothing higher than the external world of the senses
or than the mind of man.' 86fll, just as in Plato,' is the mental attitude
which corresponds to the sensible world.
The noun TV90s seems originally to have meant smoke or vapor.'
It is used by the comedians in the sense of conceit or vanity, probably
because this temper clouds or darkens a man's intellect.- The word
is frequent in late Greek prose.1! The comic and colloquial associations
of the noun are seen also in the early use of the verb TVI/I&", especially
the perfect passive. The passage in Plato, Hippias Major 21}O A,
illustrates the use. The interlocutor whom Socrates represents asks
questions pIiM. iJ/JpurT&";;'S (286 C) and the style of the questions is consistently rude and colloquial. '0 ftT,*""eJlf "b is a rude form of address.
So in Phaetlrus 230 A lr&ft9I1wMJIO", from Tb~, a by-form of TIIf/I6w,
"De M. 7; De lb. 73; Stmtft. 1:77, nSf.; S""". 2:69, 70, 93~, 193 f., 290Ab. 19, :u; QuU , 4if1. 71; JlIII. fIDfIJ. 205; De Ab. 73; De ,ob. 15.
-SI.
1:334-36; De IrtlCflt. 13; De
A. eI C. 2 f.; De IOn. C. 175; CMI/.
Uft,. 114-27; JlIII. "",,. 205; S""". I: 77.
4 See PIMudD 92 A and PIIolr. 244 C. So in Aristotle RMI. Al. D. 40 where
is opposed to lI'cafK,fs tU4_
See Diels,
4. Vor,okratiMr, p. 68, L 20, and compare Euripides Pr,.
JI',.
le,.
0".
,/le.
P,G"'"
Digitized by
ETHICS
7S
1,.".
x;;'POJl
l11itl. 803 D:
ICf. Aristophanes Lysis'. 221; Demos. u6. 6; 06" 11'0&.,'" ",Iin o6x 01lT",
Demos. 229. I; 749.16.
I See esamples in Stephanus, Tlru4t11'1U, under t'1Htm.
He mentions Diog. Laert.
vi. 26; Plutarch. Moral. 580 C; Perielu c. s.
J Cf. also 1I1Il.,.1OIO. MeLpw. in LmiJs 644 D. See PIIoetlo 62 B.
1 PIIoetlo 62 B; LmJn 902 B. Cf. V.M. I: 157; Dc sac. A. d C. 97; SI.
I: 294;
D. cMrwb. U7 f.
I Plato lAws 644 D E. Cf. Pbilo
all. 2: 68 f.; COfJ,. 130; Mw. IIIHII. 205, 221;
SDfMI. 1:244, 2:24f, 69,76; FII,. d 1"".135; Qrlis,,,,.4.,,. 73 f., 10S-II; DI sac. A.
d C. 2 If.; DlIOS'. C. 175; Qul DIfIs rit 5; D.".,.6I; COfJ/.li.,.124-27; SI.
1:334-36; De Ir-. 13.
6 Plato LmJn 803 C, P/uutl,. 249 C. Cf. Pbilo F". in M. 660; Decal. 37 (..
,.., lIIt;); also COfJ,. 103-6.
ftf'~
le,.
u,.
le,.
1'1&_-
Digitized by
De
.s,
this mistake by his identification of the Peripatetic ideal with the "political man."
The identification CIUUlot hold; see pp. 78 f. below.
Digitized by
ETHICS
77
--"I),, ....
Quod,"'.
'n
,el'g.,
Digitized by
PJato Laches 195 A: (cblpdaJl) T7}JI T;;'JI IsJl;;'" lI:eIl lJa.P~JI W&CTT."".
W b ~ lI:eIl b TOis ~s 411'atT'JI.
Cf. Laches 195 D: Tt; T;;''' IsJl;;'JI lI:eIl ',1'1) 1s.;;,,,W&CT~""JI', 6J1 ~ cblpew.
1CCWi'J.
Laches 192 D: tt .pl"",."s 4pa. lI:a.pnpLa. blpda All Et".
Rep. 430 B: T7}JI Itt TOa.V"I" IVJla.pJI lI:eIl tI~"lpLa.JI 814 1I'a..T~S l6~s
6plJfjs n lI:eIl JIOplpiw 1s.;;'JI TE 1I'~P' lI:eIl "" AJllpeLa.JI I'YW'YE II:CIA;;'.
Chrysippus: Fortitudo est, inquit (Chrysippus), scientia rerum perferendarum vel affectio animi in patiendo summae legi parens sine
timore (Cicero Tusc. Disp. iv. 53).
cb8peLa.JI 8i i1l'&CTT~""JI 8ftJl;;'JI lI:eIl ob 8ft.;;,,, w obleri~JI (Amim,
Prg. Ill, 63, I. 28).
Philo Sp. leg. 4: 145: T7}" b8peLa.JI, 4peTttJl 1I'Ep1. T4 8ft.4 'fl'pa.'Ypa.nuop,i.".
T;;'JI U'fl'OJ,&I!JII!~JI cWcra.JI i1l'&CTT'4""JI.
Leg. all. I :68: i'fl'&CT~"" 'YAP hiT'. (b8peLa.) U'fl'OJ,&I!JII!~JI W obX
U'fl'OJ,&I!JII!T~JI lI:eIl obleTi~JI.
It is a significant fact that the suggestion for the doctrine of virtues as
means is found in the context of the passages here quoted from the
Laches. See Laches 197 B: hw 8~ 4J18peLa.s ~" 11:0.1 'fl'1JOIj"IJLa.s 'fl'G.J'v
T&CT1J1 W')'Os ofPG.' J,&I!TEiJla., IJpatrV"lTOS 8i lI:eIl TliA""s lI:eIl TOU At/J6fJov J,&I!T4
4'fl'po""IJLa.s 'fl'AJlV roUois lI:eIl b8pWJI lI:eIl 'YVJla.II:;;'JI lI:eIl 'fl'a.L8~JI lI:eIl IJ,,~
Philo tells us in the context of the passage quoted above that the excess
of courage is IJpatrV"ls and its defect ~La.. It is evident that Philo is
to all intents and purposes reproducing PJato. The Platonic text is
enlarged and expanded with developments that come from Aristotle
and the Stoics, but these expansions are naturally suggested by the
Platonic text itself. There is no combining of contrary points of view.
It is worth noticing that the definition of piety given in this passage of
Philo, Sp. leg. 4: 147, reproduces that of Plato, Eulhyphro 14 D. Philo
speaks of (EWe/hLa.) i1l'&CT~""JI ip'fl'OOVtra. IJEpa.nLa.s thou; Plato defines
&n6T"s as i1l'&CTT'4"" a.L~tI~S lI:eIl 86tr~s thois. Plato was evidently
Philo's model throughout the passage.
It is misleading to identify Philo's conception of political virtue
with the Peripatetic ideal.1 The "political man" is from one point of
view entirely praiseworthy. He is able to interpret the dream of human
life," he is the good judge,3 the physician of his people,4 he who must
give the practical, ethical precepts that are to guide them. s Like a kindly
I Br6hier, Id. tltil. d
De Jas. us, 14J.
I Ibid. 72 f.
rel',., p.
261.
Digitized by
ETHICS
79
De Jor. 67.
GDr,.
GDr,. 504 Dj
PIttudo 81 A B.
.,1 AB.
IpcG'TOS
521 A B, 540 B.
Digitized by
80
Somn.
Somn.
2: I I :
id"
2: I I: b8f).ltETAl U Ult6'TWS
nUll. 'Ti).fI TOU {3lDv rpoTEBupillOS.
Ibid. 2: I2: 1I'OU'I} 'Yap IvTL" 6Te
/Jwiva. rpds rMvTO" ,,0.1 86~a..
dpp.'I} TaS rEp! vc,p.a. lto.1 I/Ivx'l}.
f/Jpo"'T8a.s i~E"LltflVE", J'Ta. AP'TL{3Lufhiva. rAM" !'Id ILp.fjIoi" no
riis ~Tipa.s iIILIt'48f1.
Somn.
2: IX: VELe'TAl
lto.1 IrMl'ti'TAl,
I(O).Q.rOUO'L.
a.ra.x-
GDr,.
Digitized by
81
ETHICS
religious ecstasy Philo prefers, not 'l)oo~ with its low associations, but
xa.p6. or eWcu,.toIlta..1 In this shrinking from the word 'l)oo~, Philo is at
one with Plato.The conception of moral progress which we find in Philo, so far from
being something new and foreign to Greek thought,3 is a legitimate
development ,of Plato's moral teaching. The discipline of the guardians
in the Republu is Philo's model in part, but there are other Platonic
sources. The hints in Plato were developed and systematized into a
doctrine by the Stoics, and Philo uses their language and ideas freely.
These Stoic developments are not, however. inconsistent with Platonism.
Philo is at one with both Plato and the Stoics in his conviction that the
highest stage of virtue is a disciplined mind with clear insight into the
truth and disciplined 'passions which obey the dictates of reason.4 This
state can be attained, he thinks, by a rigorous training of the will;s
it may be a natural endowment,' or it may come from instruction.'
Primarily there are three means which must combine tQ produce virtue.
One must Iiave the natural ability to acquire it, and this natural gift
must be cultivated by a discipline of the will and by instruction.' But
Philo seems to think that anyone of these by itself may produce virtue.'
There is a virtue which comes spontaneously, one which comes through
discipline of the will, and one which comes through instruction. To
express the same idea differently, there are three roads to wisdom, intellectual effort, moral effort, and divine inspiration. But in Philo as in
Plato these three are ordinarily factors combining to produce perfect
virtue. So, in Plato, the gwp-dians who have the necessary intellectual
I
164-
",eli,..
Le,.
Digitized by
&~.
1I.
with DOtes.
Re~. 485. 486. 539 D; Pol. 309 A B. Cf. in Pbllo De ag. 58 f.; Quis rer. tU 77i
De pr_. 120-25; Clm/.I;,.g. 52; Jilll. nom. 209; Dub. 71.86.94. 112, 135; De
A. eI C. 26; Sp.leg. 1:287, 2:147
,tU.
De ~,.,. 168.
10
11
Phtudr. 247B f.
Digitized by
ETHICS
While the dT'Ol"l~r is the type of him who attains by grace,' yet
grace is needed to make instruction and discipline possible. These too
are gifts of God. He who thinks that his own will and intellect is the
cause of these goods is still bound to becoming" This emphasis on the
weakness of man's powers in the sphere of morals is Platonic. The
doctrine of Eros in the Symposium,' the tIeL4 IID'iPfl necessary to salvation
in the ordinary Greek state of his day,4 the BeLA ",fit'" which gives men a
noble disdain of wrongdoing,S suggest, at any rate, the doctrine of salvation by grace. Plato even goes so far as to say that all man's activities
come from God. 6
But the human spirit may escape from its prison house and rise to
the contemplation of the true reality in another way. It is the way of
crucifying the flesh. The true philosopher according to Plato dies
every day he lives. Philo is completely at one with him in this conception. For both thinkers, the philosopher tries to separate himself
from sense and the body with their snares and delusions, and live, as far
as is possible in this world, the pure life of the spirit.' The effort is
great. The gods have set toil before virtue.' Most men arrive at the
state of freedom and insight only by a strenuous mental and moral discipline.' But man is not left to make the struggle unaided. Love,
the enthusiastic desire for the higher life, leads him on to success.'O
The soul receives a foretaste of the joy of the free spirit and this keeps
I
Syml. 210 f.
s ReI. 366 C.
4 ReI. 493 A; MIfUJ 94 B, 99 C-E; L.tsws 951 B.
'Plato PMwlo 64 A, 67 E, 80 E; Philo De tig. 14; Quod del. pol. 27, 34. 48;
Mig. Ab. 23, 53, 58,141,168 f.; De pIG"'. 25; De sat:. A. dC. 6; Frg. in M. 654; Mill.
fIDfII.34, 209; Stntm. 2: 70.
Plato L.tsws 718 E. Cf. figure of contest in ReI. 465 D, 466 A; P"-lr. 256 B;
praise of toil in Philo Mill. nom. 170, 193; V.M. 2:183 f.; SI. leg. 2:60; Frg.inM.668;
Mig. Ab. 220, 221; Quod dd.poI. 9,27; Cong. 162, 166 f.; Desat:. A. d C. 35 f., 112-14;
figure of contest of virtue in Mig. Ab. 26 f., 133 f., 199 f.; Qui! rer. di". 47; Fug. d
I11fJ40, 187; JO$. 223; De Ab. 35, 40, 48; Mill. nom. 48, 81-83, 106; SI. leg. 1:38;
De tr-. 5, 6, 52; De Gg. II9"""23; Leg. aU. 2: 108; 3: 18, 48, 74.
, One aim of the Repblie is to show how virtue, instead of being a casual product,
J
may be the normal life of every citizen. The guardians achieve the highest virtue.
They do 110 only through the "longer way" of mental and moral discipline described in
Book vii. This, as will be shown later, is paralleled by the a.,IIlICRs and 11'11&'" of Philo
.. For love as the source of virtue see Som". I: 107, 165; SI. leg. I: So; De M.
84. Cf. Eros in Syml. 2II f. and P"-lr. 248.
Digitized by
See De cllerub. 20 and d. S",.,. 187 D; also Quod Dew liI 138; De 1ltmI. 22,39;
De ell. 136; Quis
di,. 100, 310; COlI,. 64; Fu,. et I",. 195; S_". 1:36; CtIfI!.
. U"g. 106; Jlig. Ab. 13, sS; De IrfUfll. 26; De a,. 55; De
mUM. 70; F". in M.
65 2 ,669.
J Brehier, Id. ,Iril. d ,elig., p. 27S.
4 s",.,. 210 f.
So, too, the power of the mythical4..".n,cns in PIuutlrru 249 Cif.
causes divine madnesa in the soul and leads the philosopher to shun the pursuits of mea
and to follow the divine.
s Piaedr. 250 A.
,er.
0'.
6 Cf. the ff~TO. </IlM. in Lysis 219, 220; S",.,. 205 D, 210, 2II; Piaedr. 250 D If.;
PIril. 64 E.
7 Piaedr. 249 D E, 253 A, 256 B. Cf. Philo Fu,. d Imt. 168 f.; Mw. ftDm. 39,
136; De loll. C. 15~58; Ml,. Ab. 34 f.; De sob. 27; De ell. 147 f.; Quod dd. /KII. 95.
Decal. 87. For puIOftrn,1HI ",*~IIOS +Wel d. Plato
366 C,
BeU,. +fltrll IUlTxepal"",. 'I'll 4I&a&.. For other statements of the popular idea of conscience in Philo see COlI!. li",. 121; Quod dd.
146; De loll. C. 59; Quod Detu siI
128; De ell. 125; De rMI. 206; Fu,. d 1",.159; S_. I :91~ DeJos. 48, 68, uS, 262;
SI. leg. I: 235, 237.
Re,.
,01.
Digitized by
ETHICS
8S
Cor,.
Un""
Digitized by
86
I,
Ipw~, ~I
k,.
a,.
S,. k,.
De chert46. 7, 8, 10; De
a,.
Re,.
Re,.
Digitized by
ETHICS
mind.. Punishment is a necessary element of 1I'cucWa. in this sense.It is the inculcation of ideals of life by nurses, tutors, parents, the written
and unwritten laws. These may be false and lead to sin.3
The moral struggle against the passions is, along with 1I'CUcWa.,4
a necessary feature in the life of most men.S The man engaged in this
struggle is not altogether wicked. He has a love and zeal for the good,
but he is not perfectly good.6 He moves now upward, now downward. 7
At the first stage he must not face temptation but must flee.' Later he
must do battle with it.' He has to undergo hard toil,IO but finally he
will be rewarded with perfection. His struggles end in peace.1I He is
still engaged in the contest from which great good comes.U
In his utterances on the topic of the man in progress, Philo has
undoubtedly drawn from Stoic sources.13 There are suggestions of the
doctrine in Plato's recognition of the value of moral struggle, but the
emphasis on this struggle is Stoic in feeling. As often, Philo has
expanded the doctrine of Plato by Stoic elements. These elements are
not, however, inconsistent with Platonism or with the main trend of
Philo's own thought.
I See above, p. 85,n. 7.
Cf. JlIII. ftDffJ. 135 where it is classed with .ov"" and
""'po_pDs; also De 1051. C. 71; FII,." I,... 207; Mill. ftDffJ. 229 (d. w..Wla in
FII,. " I,... 200 f.). In
all. 2: 119-92 1nI&CW& has as its content the doctrine of the
changeableness of all except God and the CODSequent faith in God alone. In 192
the atzuggle agaiDst pleasure is itself described as _..,..
De posI. C. 97; Clmg. Q4.
J De SIU:. A " C. 15; De vin. 178; Qui.r , di,l. 295; SI.
4:68; d. Plato &1.
549 E f.;
325 B-326 E.
4 Instruction and effort go together (D, Ab. 53).
See De SIU:. A. "C. Ill; D,
104, 177, ISo; De vin. 10; Mill. ftDffJ. 34, 49 f.,
213; SI. ",. 2 :47; Quir , di,l. 108; D, 1F1II1II. 26. Cf. Plato Ti".. 51 E. God alone
can be called~: Mi,. Ab. 134; Clmg. I14; d. Plato P"-lr. 278 D.
1:150-52; 2:234-36; De Ila"'. 94ft. Cf. the philosopher in Plato
Le,.
le,.
p,,.,.
a,.
'S-.
S~I204A.
'Le,.
,eli,.,
Digitized by
CHAPTER VI
THE INFLUENCE OF PLATO ON THE PHRASEOLOGY OF PHILO
The figure of the chariot of the soul, PluJedrus 246 A, 253 C-2S6 D,
has penetrated into the very warp and woof of Philo's thought. The
most detailed rendering of the Platonic passage is in De ago 67""'93There are interesting variations from the Platonic myth. The team is
made up of two horses, one male and one female, each of them bad,
and the victory or defeat of reason is represented as due to the character
of the reason that attempts to drive. The LXX word 4.~6"'71s is
taken to represent the reason that "mounts with folly," t).loxos, that
which "mounts with wisdom." When reason inclined to folly mounts,
it is destroyed and the team then destroys both the chariot and itself.
This destruction is a good, however, since it is a purification. When
lolly falls, wisdom arises.
After this preliminary exposition, the myth of Plato is used to explain
three texts. The first is Deut. 20: I, "If thou goest forth to war against
thy foes and seest a horse and rider (4.~",s), be not afraid. The
I P"-lr. 247 A is quoted explicitly in Quod MMis Irob.lib. 13; TIIcGd. 176 A B
in Fu,. " 1",.63; TIIcGd. 191 C in Quis
di,. 181; TIIcGd. 176 C in Fu,." 1",. 82;
473 D in V.M. 2: 2. The SYflflOrium is named and criticised in De tit. CMII. 57-63.
Siegfried, PIIilo 11. Ales., pp. 31- 1 4 1 , gives a study of Phllo'. style in relation
to Greek literature. Pp. 32 -37 contain a list of Platonic words. The citations from
reli,., p. 78. See further,
the Timaeus have been collected by Brehier, Id.
. Conybeare, De tit. coni., Indez, p. 402, Cl Plato Imitated by Phllo."
Re,.
r".
,hil. "
88
Digitized by
89
Lord thy God is with thee." This text, Philo says, means that God's
power is our shield and champion against the passions and the reason
that is inclined to folly.1 The second is Ex. 15:1 and 21, the refrain
of the Song of Moses and Miriam, "The Lord bath triumphed gloriously;
the horse and his rider (ba.flIJ.T'Is) bath He cast into the sea." The
downfall of the passions and of the reason inclined to folly is, Philo says,
the greatest of victories. The third is Deut. 17;15 f., "Thou mayest
not set a stranger over thee which is not thy brother, for he, that is the
king, shall not multiply horses nor cause the people to return into
Egypt." The literal explanation of this is rejected. It means that the
reason inclined to folly and the pampering of the passions must not be
allowed to rule. If it does get control, it is lost in the body, typified
here by Egypt, the land of horses.
There are many reminiscences of the phraseology of the Phaetlras
passage in this exposition. iII/IafJX'III, PhaedrtlS 253 D, used by Plato
in the description of the good horse, suggests Philo's characterization of
the male, -ya.UpLWlI 4t/JETOS dll&& {jo(iMTGI. u1 D.EbBtpos "a! IUT'" iII/IafJX'I1I
( 73). Note also TO il1rEpa.uxolI 1ra.8wv T~ "a! ICILICI.WII
fTTitf>os ( 83). Another word in the Phaetlrus, U"'PTWII, 254 A, suggests
fTIClPT'fIT,,,611, in 83 of the passage in Philo. III 1lE1I'''.q"IZO"'", 00 pEitoll
4-ya8ol1 OOTE uCHppoubll'fl '", T. ).. of Phaed,us 256 B, suggests /&pEIJIolla
.,4p ,,0.1 Te).E,6TEpa.1I ob" b TlS ei)pol ullInrwlI IIUc'lIl, Philo, 83.
One of these interpretations plays a large part in Philo's allegorical
exposition throughout. Horses are the passions; Egypt as the land of
horses is the body, the seat of the passions; Pharaoh, the king of Egypt,
is the mind that is inclined to folly.2 In the passage before us, l'IC'/rOTpo~a,
in sections B4 if., carries on the figure and the myth is further suggested
by IIOUII 11rOXOII lrapolI lrr,qs erwTi",,,s ( 92), and TEXII'fI1I T~II
'l)IIWX'''~1I ( 93).
A curious instance of the way in which a phrase from the Platonic.
context may serve as a transition in Philo is seen in De ago 94 f., the
passage immediately following the one we have been considering. The
suggestion comes from Phaed,us 254 B, l8611TOI 8i TOU .q1l,6xou .q """~""'I
1rPOS T~II TOU "ciUous ~bu," i,IIEX8'1, "a.t 'lraMII ElMII afJT~1I pET4 u",~poubll'ls
ill 4-YP4i fla8/Xi {lffJCJua.II' l80iiua 8i iaEWE TE ,,0.1 ue~Bt'iua. a.IIE'lrEUEII V'lrTCa..
Cf. 254 E, 0 i' .qllloxos &xt'lrEP A,rO GO"lI).'I-YOS cbareuwlI. These
phrases in the context of the Platonic figure he is developing suggest
i,.
Digitized by
THE PLATONISM
OF PHlLO . JUDAEUS
.
to Philo the passage in Gen. 49: 17 f., -YEHa8", ab &/Ju ~' Mov, l-YKa8I,~'/IOs l ...l .,.plfJov, ab"",p ....,.~ppap r...1I'OV, "cU 1rECTEi.,./U 6 Z... nus as .,.ei
InrUr"', ntp a"'7""p~" ...Ept.p!"",p KVp/.oV. 1 Dan, Philo says, means r.puns.
"PUru is a serpent, not that which tempted Eve and which is called
pleasure, but that which Moses made for the healing of the nation,
which symbolizes "apnpLa., the disposition opposed to pleasure. It
therefore serves the same purpose here as memory does in the.Platonic
passage. The horse whose heel is bitten is described in 109 as "the
symbol of passion and wickedness." "pUr,s or "ap.,.EpLa. bites, since
"temperance practises the purgation and destruction of these things."
In 1I0 the phrase 6l......Eils ...EaEi.,./U is explained. "The riddle," Philo
says, "is as follows. He (Moses) regards it as good and as worth striving
for that our intelligence should be mounted on none of the things that
rise from passion or vice, and, when it has been compelled to mount any
one of them, that it should be eager to change and to fall off. For such
falls bring the most glorious victories." Cf. Phaedrus 256 B, .,.;;"
"'P';;'P ...a.>..cuap.6..,.",,, T;;''' wS lU.,,8;;'s 'O).v#,1I',a.,,;;'p b PEp,~a.a,p DU
""ro,
Digitized by
91
He that has a multitude of horses in his stables must necessarily tread the
way to Egypt. For when along the sides of the soul, which is like a ship, whose
sides are reason and sensation, which rocks and tips under the violence of the
passions and sins that blow upOn it, there comes a great wave, then, as is to be
expected, the reason is swamped and sunk. And the deep into which it is
overwhelmed and sunk is the body which is likened to Egypt.
Compare the use of A1I"CIovxe..tr", in Quif , dill.24S; De IIg. 34; s,.le,. 1:304;
all. 3: IS; .nip&vXOl', De IIg. 62; 17A"pa6xel'G, SDfMl. 2: 80;
Clmg. nS, ISS; V.M. 1:26; Dub. IS, Ill; De sac. A. elC. 4S; DeM. t3; S,.le,.
4:79; I-yxw """ Leg. all. 3:ISS; Quod del.
S3; AXaAlPwT"CIJl', Clml.li"g. I6S;
V.M. 1:2S; S,.leg. 4:79; I7IUPT"". Quif , . dill. 24S; De IIg. 34; SI. leg. 1:304;
XPfp4TLr", or +pvll.TTVIMI', Fu,. ell"". 107; De cherub. 66; Quotl Detu sit 16S; d. Le,.
all. 3:193.
I
"'''''r""
~vx_iil', Leg.
,01.
Digitized by
This passage has suggestions also from the figure of the storm in Re/l.
496 D and from the figure of the body as a river into which the soul is
sunk in Timaeus 43 A.I Cf. with the latter Ita.TrW.lJt18iil1a.II bTC} TOU
'/'OCO(/TVII I/tIYyoIl, Rep. 492 C. The figure blends with the common metaphorical use of I1wbw and l1iWJs' in many passages, notably Leg. all. 2: 90;
Dual. 67; De chenlb. 13; Frg. from Etu. 8: 13 (M., p. 635).
2.
The figure of the contest is common in PhiloJ and there are reminiscences of other Platonic passages than the reference to the Olympic
games in Phaedrus 256 B.4 In Rep. 504 A .the struggle with difficult
p.a.81,p.a.Ta. is compared to the struggle in the athletic contests. The
gUardians are said to be tested etn Ita.! A~ &w...ep ol b TOis 4lJAas
A'II'08EWwllns. There is a reminiscence of this passage in De /Jraette. 29.
The NYyUTp.OS, when it thinks that its judgments are joined to the intelligible, the self-consistent and abiding, is convicted of pining for many
things. For when it approaches the vast number of particulars it
loses its strength and grows weak and faint Ita.8a.np a.8A,,~s vd ~"'I'."s
81111a.7'wTipa.s ~l(Tpa.x"N.roJUJIOS. The metaphor is shifted. The defeat
of the reason is due to superior force in Philo. In Plato the defeat is
due to cowardice. The figure of the contest is, however, similarly
applied. Ita.8bep b 48Ms is used in the same way in Sp. leg. 1:38,
where the contest is the effort to see the truth.
It is characteristic of Philo's elaborately metaphorical style that he
carries this figure into details. The preliminary exercises and contests
in which the athlete must engage;S the decisions by which those incapable of competing are rejected;6 the struggle itself;' pauses in the
Many passages in Philo carry out this figure of the river or torrent of the senses.
Cf. De tig. 13; Fu,. d 1,..,. 49; Som". 2: IC!9; SI. le,. 2: 147; QNotl tkI.lDI. loo, 170;
and see above, pp. 69, 70.
"Noticed by Liddelland Seott, 5."., crww.., U.
J Cf. supra, p. 83, n. 8; p.87.
4 Cf. also in Plato ReI. 403 E; Lau1s 830 A, 840 B, d al
Isaac, for example, is said to be 'Y1II"'Nr,s,....,s '11).".,.,0 rpm" by his trials, IJ.
JOS.223. Cf. V.Jl. 1:106; Som". 1:131; MuI. _ . 81.
t MuI. _ . 106; d. Fug. d 1,..,. 40.
'Against ignorance, SI. le,. I :38; against pleasure, d. above, p. 90; also De al.
180; Leg. all. 3: 18; QNotl om"is Fob. lib. 26 f., nQ-13; qainst grief, De Ab. 256;
against ill-fortune, Som". 2: 145 f.; QNotl Dells sit 13. For the competition in wicltedness, see above, p. go, n. 4-
Digitized by
93
contests;1 victory and defeat;a the rewards of victory;' all these furnish
metaphors in Philo. It is the figure used by Plato elaborated and ~ed
into details.4
3.
~D
The figure of the health and disease of the soul which is common
in Plato is also very frequent in Philo. The passions are diseases of the
soul. Cf. Timaeus 86B with De M. 162; Quod Deus siI 67; S/J. leg.
1:237, 239, 253, 281; 4:83; Mig. Ab. 155, 219; Cong.93; De sob. 45;
Quis rer. dif1. 297; Somn. 1:69; 2:299; De Wl. coni. 2; Leg. all. 3:2Il.
Virtue is health. Re/J. 444 D E, 591 B C; Gorg. sI2 A, 479 B; CriIo
47 D E. In Philo De eb. 140 f.; Con/.ling. 22, 25; Mig. Ab. Il9; Quit
rer. dif1. 299; De Ab. 26, 275; V.M. 2: 185; S/J. leg. 4: 182, 237. Cf.
ebTIIELa, the mother of deftll, in Frg. (M., p. 674), and for d7"IIfLII, d. Gorg.
504 B, for defLa, Timaeus 86 E, a,a. U 'rOl'f.pa.JlIE'JI. The passage on memory, recollection, and forgetfulness as res~tively health, recovery, and
disease (Cong. 39"""42) is suggested by Timaeus 87 A where )..871 is listed
among the diseases of the soul. The disease of cowardice mentioned in
the same passage is dealt with in De flirl. 26.
The notion of incurable disease of the soul occurs in several Platonic
passages and is so common in Philo as to develop into a catch-word
applied in contexts foreign to Plato. The passage in Laws 862 D E has
directly influenced one passage in Philo. The sentence in Plato is aJl a'
b bl47"wS elr 7"IIVTII IxoJl7"II 86.JlII7"OJI Ib6.'YKf1 HI'f'JI. In De eb. 28,
Philo has ol ~1I''''7"lOl Ill ~1I'L).71"'7"Ol M-yl4poL, oos, 6...oTe 4J1l4TWr IXOlfJl,
4'rOn7"6J1 Ill alllt/>8eLp6J1 6.JlII'YIIioJl. Cf. De ago 40, o)'Qqe, xp&,~1IOI.
6.t/Jo~7"~ U IITa. 7"WJI 6.JlLA7"II (I'f.WTfP'tOJl7"WJI). Other instances
of the occurrence of the idea of incurable disease of the soul in Plato are
Re/J. 615 Ej Pluwlo Il3 E; Gorg. 480 B, 525 C. Compare in Philo
De cherub. 2,10,42; De /JosI. C. Il, 74; Quoddet. /Jot. 178; Somn.2:196;
De Ab. lIS; De eb. 18, 140, 223; Mig. Ab. 210; De gig. 35; Mw. nom.
144; S/J. Leg. 2:17; 3:Ilj De rnrt. 4; Frg. (M., p. 655). The figure
Le,. all. 3: 14; ]), Iraem. 157;
2
S,.Ie,. 4: 214-
,er.
0'.
Digitized by
94
_a
,er.
On Plato's theory of punishment see Adam, The Reptlblk of PlGIo, I, I 17, note to
380B.
Digitized by
95
a.V,,&,p T~p !/Iux~" bM/C"U~"'" eST' ArciT"s id" J.&ECTT~ ~ 8,a TWP
6pp.6.T"'p nb/M, .... /CcU TW" IU",,, a.JqBI,tTECIJ", nL80lHTa. 6i &/C TObT"'p
id" ba.X",peip. Philonic reminiscences of this passage appear in Congo 18,
8uW:/CT'q ~y6)."" ,,&rop !/Iuris AdT"p Ado'E'TG., and V.M. 2:66,
f/>WEflJS EVJlDl.pL, XP'1(fa.~POs, if", &trrEp Aya.B~p Apobpa.p, ~t/>I.a. 1ra.pa.).a.fJoDtta. /c. 1'. )..
As sick men go to physicians, so, Philo tells us in Quod omnis prot.
lib. 12, we should become ""q,w" b8pw" c\~"Ta./ for by their help it is
possible to rid one's self of 6.p.BLa. and to take the peculiar possession of
man, knowledge. In the description of Eb)'a.{:IEa. in Laws 854 B C,
one prescription is tB, bl TaS TW" M')'O~""''' a.p8pCjp up.ip Aya.Bw" (fuPOlHTLa.s
lap ~" CTCX 8pw,,'T Ta.iiTa. )."'f/>~ 1" TO p6u"p.a.. So also with TaS
6i TW" /Ca./CW" CTUPOlHTLa.s f/>EiiYE a.~Ta.uTperTL compare 001'0 TO p.i" rpwTO"
1CfIJp."60.,, ol/CDDtt, TaS 'lr6Mu l/CTpe'lr6~1ICX 6,a Tar ,.&,." roM'TEUO~""''' XE'PO~
Bas Apop.La.s, El86TES l/C TW" (fU"6,,TC';p WS Ar' 6ipor f/>80po1rOUJii "&ro,, lyy,1IO~"",p rpoC1fJo).~." !/IuXriis A"La.To" (Quod omnis prob. lib. 76).
6pBos ).6yos is the physician of sin in Sp. leg. 2: 31. Cf. T~" TCXa.6Tf/p
6bpa.pl.p /CcU O'''''T'1pLa." 8,a ra.pTos 86~"s 6p8fjs, in Rep. 430 B. Compare
conscience as the physician in sp.leg. I: 237, Quod Deus sit 182, and Logoi
as healing the soul in Somn. I: 69. For God as the healer see De virt. 26.
Cowardice is said to grow with our growth, El p.~ Tbxcx BEos lw~POs,
rbTa. yap 8EIi 6U."a.TA. Compare Rep. 493 A, BEOii p.oipa.." a.VTO CTWuG.
).,Ey",,, ob /Ca./Cws lPEis. Compare Meno 99 E.
4.
Digitized by
96
Compare Sp.le,.
3:III; 4:92, 123; Somn. 1:32; De op. mund. 139; Leg. all. 3:nSj
Quod dd. pot. 33, 8S. There are other applications of the figure. Goods
are divided into external goods, goods of the body, and goods of the
soul. The external goods are the bodyguard of the goods of the body and
these in turn are the bodyguard of the goods of the soul. See De eh.
201; De sob. 62; Con!. ling. 17-20; Quis rer. dn. 28S; De wrl. 8. The
powers of God are His bodyguards (Quod Deus sit 109; De Ab. 122j
Sp. leg. 1:4S). So the planets are the bodyguard of the sun (Quis rer.
di". 223). IIOVf has as its attendants ol Ka.TA ,upos ioPIJ~POVPTEf >.trrUTJMK.
(Mw. nom. 21). Speech is a ioPIJ~6pof of a man, guarding him against
his foes (Somn. I: 103). The idea in the last passage is suggested by
the speech of Callicles in Gorgias 486 B C. Cf. with the passage in the
Gorgitls, TOUTCfJ 6i 1rptJa.'YWPUTTii XpW~IIOS 61J~fTru TAS a.1rO TC1p ~x8pC;"
~1r,~polI,bas 6.1rw6t'ia8ru r'l,uas,- 6funpop 6i Ka.! olaxuP'ls Ka.! 6Hdc.;;"
A"a.'YKruoTaTO" 'lrfPl{D.'I1U1-6ftpos 'YAP aU'YKp6f/!ru Ka.! awaa.aru Tcb aIU1PTu..S
TWP b8p&,1rwP M'YOs (Somn. I: 103 f.).
S.
The familiar passage on Socrates as the midwife, Theaet. ISO BISI D, has influenced Philo's language in many passages. A striking
instance is in Quis rer. di". 247: ,uXP'f b 0 ~IJT,df ollOv Ka.!6'KaaT,df
br,p a!J'YICa.8Laaf 8fci.a'lTa.l TA n;s ~Kci.aTOIJ 'YfPp~IU1Ta t/lIJXfjf Ka.l TA id" oille
4f,a TPO~S a.7rOppLto, TA 6' b'lT~6fta 6,aaWay, Ka.!1rpollOLa.s n;s apllOTT06trqf
6.f,Way,. Compare Theaet. ISO BC, ,u'YUTTOP 6i TOVT' lv, Tii r,~T~Pf.
TEX"lI, (jaaapLra" 6IJPa.TOP apru 1raPTl Tp01rCfJ 'lrOTfPOP ft6WM" Ka.! t/lfVios
a.1I'O~LKTf' TOV "folJ r, 6lci.1IOla. I) 'Y0"'"0" Te Ka.! ~'I8h. In Philo's usual
manner, the figure is extended and applied to the moral rather than the
intellectual sphere. So in De sac. A. et C. 102 f., "anp 'YAP Ta'is 'YIJPrufl
1rPOS rciwp 'Ybw,,, OLKE,oTaTOP ,upos r, ~6a,s I6wKE II.qTpap, oUTWS 1rPOS
'YiPw,P 1rpG.'Y"o.TW" "pure" b t/llJxn 6u"f1III.", 6,' ~s KIJO~PE'i 1Ca.! &l6LIIU Ka.!
6.7rOTLne, 'JI'I)).).A 6lci.lIOla. TW" 6i a.1I'OKIJOIJ,u"W" bllO'l"o. TW" Ta lIi" 4pPEJIa.,
TA 6~ 8.;,Ma, Ka8a.'lrfp ~1rl Nwp elPru alJp.fJffJ'IlCf. 8fjb id" 00" I'Y'YOIIOP
I/Ivxfjs EaT' KaKLa Ka.! 1ra.Bor, ots Ka8' baaTO" TW" ~1r'T'I6fIJ"o.TW" ~d'lAIJ,,6~8a, 4pPE" 6~ fU1rci.8aa. Ka.l a.PET~, ix/I' WP E'Yapo~8a Ka.! /Jw""u~8a.
Philo bases his interpretation of Gen. 6:4, in Quod Deus sit 1--9, on
this same figure. The text reads: Kal ~T' ~Kf'illO &Is b fLaf1roPE60"TO at
I For 4neMl d. Rep. 523 C-524 B.
Note especially W~"'IPe. (523 D)j ",MOn.
(523 E): W'cr.pc&n6AM& (524 A) j cr'll'Clol_ (524 A); ip""Peicr..(524 B)j T&. elcrcr.ne>.M,h",. (5 24 B); cr"""Pela.. (524 C).
f Cf. also Theael. 151 C, 157 D, 160 E, 210 C.
Digitized by
97
4'Y'YeM& TOO 8m0 'ftpiJs TaS 8V'Yo.Tipclf TW. 6.118p&J1I''''JI, o.L i-yb.",. cWT'Ois.
This means, he says, that the comrades of darkness, those that bear
false messages, wax strong and go in unto the weak and effeminate
passions and beget offspring for themselves, not for God. The true
offspring of God are the perfect virtues, but the kindred of the wicked
lire the incongruous vices. Abraham is the type of the man who does
not beget offspring for himseH. He offered up to God his son Isaac,
who represents the wisdom that comes spontaneously in the soul. One of
those who were like him was Hannab, "who became pregnant, receiving
the divine seed, and experienced the birth-pangs that brought fulness
of accomplishment, bringing forth the character that is appointed in
the company of God." In this development of the figure, God impregnates the soul with virtue.
In sections IQ-IS of the same treatise, Philo develops the figure still
further, making use of another passage of the Theaeldus. The section is
an explanation of I Kings 2: 5, aTEipa. bEU. ~'ftTci, .q 6i 1rOll7} b TiIUS
+r8i"'lft. Hannah, who had but one child, is said to have borne seven,
since seven and one are the same in their qualities. It was natural that
she who was anipo..,o6 T7}JI 4'YOIIOJI, ma T7}JI anppaJl a.! 11'& a~p''YWao."
( 13), who struggled to the end in the contests that are through endurance
and courage and patience for the possession of the best, should bring forth
the monad equal in honor with seven. The explanation of the second part
of the text, 7} 6i 1I'OU7} b TiKIUS +r8iJITIfTE, is connected with Theael. 156 A
where Socrates explains the origin of sense perception. The active
and the passive come together, he says, u 6i n;s TObT"'. 6~La.s TE a.!
Tpl.I/IEWS 'ftpiJs AU,,).o. 'YL'YJlETa.& 1'YO.o. 'ftM8e, ,u. 4'ftupo., 6L6vpo. 6i, TO ,u.
o.l.tr8"T6J1, TiJ 6i a.taB"au, uL aVI'EK'ftL'ftTOVO'o. a.! 'YEJI."'pb" pETa TOO o.la8"TOO.
a.l ~JI ooJl o.l.tr8#icTEU Ta TO&ci6E .qpiJl IXoVO'&JI 6J16pa.To., "'Itas TE Ka.! boo.L Ka.!
6a~p/JaEu a.! 1/16~s TE Ko.L Ko.wm Ka.! 7}80Jlo.L 'YE 67} Ko.L ). Dro.& Ko.L i1l'&8vpla.&
Ko.L ~6fJoc. Ev.."pbo.& Ka.! AUa.&, a.ripo.JlTO& ~JI 0.1 a.JlWJlvpGt, 'ftG.p'ft)."BEis 6i
cd wlIOpClapiJIG.&. Philo says ( 14) that when the soul, which is one,
separates itseH from the One, it has many birth-pangs-pvpLa. Ko.Ta 1'6
Elds 'YLJlua.& (compare Plato's 'YL'Y~To.& 1'YOJlo. r).l,8e& ,uJl 47rE&po.) m1l"UTo.
11")'~8e& TiKJI"'. lhpT'lpi.wJl {Jo.pVlIOpi"" o.L 1I"&Eropi"" ... ~EM8ellEi.
His hostility to the senses leads him to add a metaphor from Theael.
ISO C hardly consistent here. laT& 6~ ~NT6p"Jlo. o.L cillfJN,J8p1.6&o. Ta
'ft).Eino. a.6TWJI. The rest of the section (IS ff.) shows a close parallel
with Theael. 156 A: TlUu,uJl 'Yap TaS 1I"piJs ax~pa.To. a.L Xp&Jpa.To. 6&'
~8a.).pWJI l1l"&8vplo.s, TLuE& 6i TaS 'ftpiJs ~"'Jlas 6&' "T"'JI, ~'Y6pwJl 6' wTl
Ko.L TWJI 'YMTPOS Ko.L TWJI Ii'ft' a.6~JI. The same metaphor is applied to
Digitized by
98
sensation in Leg. all. 3:216, where a.'UrfJfI6U is the mother of 1'0 a.lafJa.llflTfJcu.
Philo's use of the figure of the horses to represent the passions has
already been dealt with (pp. 88 if.). At times the passions are described
under the figure suggested by fJ~ l'YplD" in Timaeus 70 E, 91,pl.o" in
Phaetlrus 230 A and 1'0 ra."T08a.ro" fJ"plo" in Rep. 588 C if." 50 in Leg.
all. 2:9 and 3: 113, 1'a rU" riis 1/Iuxfjs are called 91,pLa.. In Mig. Ab. 212,
Haran, fJpep.p.Q.1'W" ,u" G."a.rMws, ol1,1'OPtT, U exp"~",, 1'"II01'p6t/t.S, is
the land of the senses. Cf. Som". 2: 267; De ag. 39; De plant. 43.
In contrast to the senses, the mind or reason is 0 rpos A>.l,fJsa." bfJpwros
in Fug. et /,,'1). 71 f.; d. Rep. 589 AB.
Sense is frequently spoken of as the woman in the soul. The figure
comes from Timaeus 42 A: B,rMIs U oIHr"s riis bfJpwrL""s ",baews, 1'~
PE'i1'1'O" 1'OIDU1'O" Et" 'YEIIOS 0 0.1Ir61'a. eu.l,t1OL1'O bl,p. On a basis of
this passage Philo makes Eve the symbol of sense in Leg. all. 2:38.
Compare ra.v1'a. BE a.La.s a.1 ra.fJc,,,, &" 'Yu"cuc:,66s a.l {JMa1'cu, De gig.
4; d.18. So in Sp. leg. 3:178, the male soul is said to devote itself to
God alone, the female soul depends on becoming and the corruptible.
In De op. mUM. '165, IIOUS possesses the soul of the man, a.'UrfJ7It1U that
of the woman. Cf. Sp. leg. I: 201.
7.
Philo's doctrine of ideas has been dealt with above, pp. 28-29. The
phraseology of the Platonic doctrine is echoed in Philo, not only in
I This imagery occurs in Plato Rep. 490 Bj Phaetl,. 2S6 Ej S".p. 209 A-2I2 A.
See Adam's note to Rep. 490 B, in his Republic of PlakJ, 11, IS.
I
Cf. also Clumltides ISS E and see Aristotle Pol. 1287 (J 30.
Digitized by
99
contexts where the ideas themselves are dealt with, but, by a kind of
metaphor, in other contexts as well. The phrase uL ICI11'4 1'lIil1'4 ICIIL
~1I{I1'C"S Ixs, which in Plato l expresses the stability and permanence
of the ideas, is used by Philo, coupled with its equivalent l'Tpe'r1'OJI
for permanence generally. Repentance has no share in the U1'pE'r1'01I ICIIL
ullnafAi,1'01I ICIIL UL ICII1'4 1'lIirr4 ICIIl wd1'wS Ixoila'1s .ilaews (De FlWIJ. IS).
The ICMpDS is described as uL ICII1'4 1'4 C&l'J1'4 ICIIL Wllil1'wS IxwJI in Somn.
2:220.
Le,.
'ef'.
e,,,,.
Cor,.
I Plato
389 A Bo Rep. 484 C D, 500 B-D, 501 B;
503 E; Laws
625 E, 626 A, 630 C, 688 A B, 6c)3 B, 707 D, 714 B, 743 C, 757 C, 770 C, 962 AD,
965 B, d passim.
For an account of these figures see Adam, Republic of PlaID, 11, 172 f.
....
'Sp.
le,. 2: 151.
7 Quod
e.
ffD1II.
De pos'. 185.
183; De pr_. 29; Quis
Digitized by
100
8.
U1l"~ 1I"PE6J.11lTOS
.;epop!JIOIJ.
Philo: Conj. ling. 32; Desac.A .eIC. 16; De pos'. C. 22 f.; QuodDetU
sU 26; Congo 60, 93.
j) Unworthy wooers of Philosophy:
Plato: Rep. 495 D E, d. 489 D.
Philo: De eh. 4c)-50.
g) Hitting the mark:
Plato: Theael. 179 C, 06/C b'o CTK01rOU e%p'l/CeJl; d. Homer Od. xi. 344.
06 &11"0 CTK01rOU . P.VfJeiTCIl {!JULMI.CI.
Philo: V.M. 2:2, where a quotation from Plato is introduced by
t/HuTl "'(&p T'JlES 06/C &11"0 CTK01rOU. The figure is developed and
expanded in De sac. A. el C. 82; d. De sob. 26; Conj. li.g.48,
103, 144; V.M. 2:151; Quod del. pol. 22, 65; De Ope mad.
31, 41. For TOE6T'ls applied to the Sophist d. Theael. 165 D,
1I"eXTUT'iCOs bt}p used of the eristic questioner;
210;
De post. C. 131.
Cf. for the figure of the wax tablet pp. 62, 63, with n. 2; the figure of the sun,
the figure of the seal, p. 52, n. 3; the figure of the baits of
": : pleasure, p. 69, with n. 4.
_'.
Digitized by
101
Digitized by
102
s) Planting:
Plato: Phaedr. 276 E, 4>1I1'EVo 1'E ICd tl1rELpu ,.1" E1rU11''9I''1S }.6-yovSj
cf. Rep. 492 A.
Philo: M'Ul. nom. 173, tl1rELpu" ICd 4>V1'E{JE,,, 1" 1'W" ICI11'a 1rIllMLa"
U6u"l1l'OO"1'I1. This figure forms the basis of his interpretation
of the garden of Eden. Cf. De plant. 32 ff., especially 37.
9.
This list, like the list of Platonic figures given above, makes no
claim to be exhaustive. All that has been attempted is to illustrate
Philo's dependence on the phraseology of his master.
0) Plato: Phaedrus 252 A, description of the man possessed by love1''11'~PW'' 1'E ICd u8e)'t/>&,,, /Cd ~1'I1Lpw" 1rb1'''''' M>.'I(11'1ll /Cd owi.a.s
8,' ~11" U1rC)).).II~""S 1rI1P' oiJ6i" 1'UJe1'Ill.
Philo: sp. leg. I: 52-" U1rOMMl1r01'ES" 4>'1t1L, "1rI11'pL611 /Cd q,lMvs Itd
tlV'Y'YEl'Eis 6,' upe1'tt" ICd OCTlO1''11'11 I'tt 4p.txpeL 1'WtTI1" ~ripw" 1rlM&Jp
/Cd olICELw" ICd 4>L>.w"."
.
De praem. 15-r'9~ 6i /Cd Ipw1'l 1'00 (3e).1'U,IIOS EfaL4>"'1s 1C111'I1t1X~
fJeitll1 ICd tl1rElI6011t111 /C111'w1rEi" ~" 1'tt" tTb"1'pot/>o,, 1rMoJ1Efl4Jo
ICd u8'ICLa".
De sac. A. etC. I29""""O~1'Ol1C111'aM).oL1rI1t1, 1'~IC"I1, ')'Ol1Eis, u8U.t/>ovs, 1'a
OlICElO1'I11'11 /Cd 4>C>.1'I11'I1, r"l1 b1'l 8",,1'00 1'0" u8u"111'O" >-"pop
eGPW"1'1ll 1'01I1'Ols 8i 0 6P1lt11'os ~KD(JCTlOS 8,' Ipw1'11 rwp
upUr1''''''.
Fug. et InfJ. 88 f.-lCd 'Yap ol AElli1'I1' 1'P01rOP 1'U,a 4>V'Ya.8u ELtT,P,
ll'ElCl1 upEtTlCELl1s fJeoO 'Yol1Eis /Cd 1'~IC"11 ICd u8U.t/>ous /Cd 1racrl1P
1'tt" 8"'11'tt" tlV'Y'Y~IIElI1" U1rOMMl1r01'ES 'I) 8' ut/lEv8-qs
4>V'Y'I) tl1'iP'ltllS 1'W" ol/CElO1'iJ.1'''''' /Cd t/>l>.1'IlT",p Et11'L". This
passage is .also colored by 4>V'Y'I) 6i O~lS 8eIi, Thead.
176 B, quoted in Fug. et InfJ. 63.
Leg. all. 2: S5-/Cd 'Yap E'YW 1rC)).).a./ClS /C111'wri" ~" U,,8~1rOVS
tlV'Y'YEl'Eis /Cd 4>>.oIlS /Cd 1r111'pL611.
De flit. cont. 13-1'" 8"'11'0" f3u,,, 41rO).eL1r011t1,.
b) Plato: Laws 854 C-TW" /c11/cw" fllllOl1t1Ll1s t/>Eil'YE a.,.1'I1t11'pe1r1'L. The
imitations in Philo are affected by 4>V'Y'I) 8i O~lS 8eIi,
Theaet. 176 B, quoted explicitly in Fug. et InfJ. 63.
Philo: De sob. 13-lCb' 6>.'1" At'YlI1rl'O" u,.1'I1t11'pe1r1'l t/>EVoy"''' ';XEl'O.
Leg. all. 3: 14-oV t/>ElI'YEl UI'E1rU11'pe1r1'l 'Yap 411 U1re8L8P1lt1ICEP,
ID' u"l1x",pei.
Quu rer. difJ. 305-A1r06P1lt1o,.811 a.,.1'I1t11'pe1r1'L.
Digitized by
103
De fwtum.
~TCI
A'K'TETCU.
rim.
I
Digitized by
INDEX
I.
ENGUSH
~AiJ1egotlcal
66
Allixius, 4.
lk\mbn~"ius,
48 If., 53 f.,
60 If.
Eclect'''ISID
lltylll, 0 f.,
Encyclic studies, 9, 86.
Eros,
40 f" 68, 8t If.
iAuseYiAiA, I
Evil, 23, 70.
f.
iAabriiAAiA, 5,
Flux, 23.
iAreedolih,72,
IMl'"D,TANYE
'EIl, '50.
72
..."OpA, 54 If., 63.
1'6lii, 57.
1'lor, 73 If.
.pflfTfl, So.
+lIx'I), 50 f.
...DliFd,
r:
ne
Digitized by
-=------ - -