Philo: Questions on Genesis

Table of contents :
Philo: Questions on Genesis / Ralph Marcus (trans.)......Page 0
Contents......Page 6
Preface......Page 8
Introduction......Page 10
Abbreviations and Symbols......Page 18
List of Philo's Works......Page 20
Questions and Answers on Genesis......Page 22
Book I......Page 23
Book II......Page 90
Book III......Page 196
Book IV......Page 286

Citation preview

T H E

L O E B

C L A S S I C A L

FOUNDED BY JAMES

L I B R A R Y LOEB

E D I T E D BY G . P.

GOOLD

PREVIOUS EDITORS T. W.

E. PAGE

E. CAPPS

H. D. ROUSE E.

L. A. POST

H. WARMING TON

PHILO S U P P L E M E N T

LCL

380

I

PHILO QUESTIONS AND ANSWERS ON G E N E S I S TRANSLATED FROM THE ANCIENT ARMENIAN VERSION OF T H E ORIGINAL GREEK BY R A L P H

M A R C U S

HARVARD UNIVERSITY CAMBRIDGE,

PRESS

MASSACHUSETTS

LONDON,

ENGLAND

First published Reprinted 1 9 6 1 , lgji,

1953 1979, 1993

ISBN 0 - 6 7 4 - 9 9 4 1 8 - 3

Printed in Great Britain by St Edmundsbury Bury St Edmunds, Suffolk, on acid-free Bound by Hunter 6- Foulis Ltd, Edinburgh,

Press Ltd, paper. Scotland.

CONTENTS

PREFACE

vii

INTRODUCTION

ix

ABBREVIATIONS AND SYMBOLS LIST OF PHILO'S WORKS QUESTIONS A N D Book I B o o k II

ANSWERS ON

xvii xix GENESIS 2 69

B o o k III

175

Book IV

265

PREFACE PHILO's Quaestiones et Solutiones in Genesin et Exodum p r e s e n t s a s p e c i a l p r o b l e m o f t r a n s l a t i o n b e c a u s e all b u t a small portion o f the Greek original—less t h a n ten per cent if w e disregard the paraphrastic citations in late writers— has been lost and because for the b u l k o f the w o r k w e m u s t depend u p o n the ancient A r m e n i a n version published b y A u c h e r i n 1 8 2 6 . ° T h i s e d i t i o n is b a s e d c h i e f l y u p o n t h r e e MSS., all o f t h e m f r o m t h e t h i r t e e n t h c e n t u r y , a n d i n p a r t u p o n t w o others o f a b o u t the same date. T h e A r m e n i a n v e r s i o n i t s e l f s e e m s t o h a v e b e e n m a d e i n t h e fifth c e n t u r y . F o r various reasons w e c a n be reasonably sure t h a t the A r m e n i a n version has faithfully preserved Philo's m e a n i n g e x c e p t in a f e w cases w h e r e t h e G r e e k t e x t used b y the translator was corrupt or a m b i g u o u s or unusually obscure. I n t h e first p l a c e , t h e A r m e n i a n l a n g u a g e is s i n g u l a r l y w e l l designed to reproduce the word-order, w o r d - c o m p o u n d s and m a n y o f the idioms o f Greek. In the second place, the literalness a n d c o n s i s t e n c y o f t h e A r m e n i a n version are s h o w n b y t h e c o r r e s p o n d e n c e s b e t w e e n it a n d t h e o r i g i n a l G r e e k i n s e v e r a l t r e a t i s e s o f P h i l o w h i c h are e x t a n t i n b o t h l a n g u a g e s . T h e s a m e is t r u e o f t h e c o r r e s p o n d e n c e s b e ­ t w e e n t h e A r m e n i a n Quaestiones a n d t h e G r e e k f r a g m e n t s w h i c h are n o t paraphrastic. A third c h e c k o n the a c c u r a c y o f t h e A r m e n i a n v e r s i o n is t o b e f o u n d i n t h e A r m e n i a n Greek equivalents given b y Avedikean, Siurmelean and 6

° J. B . A u c h e r , Philonis Judaei Paralipomena Armena : libri videlicet quatuor in Genesin, libri duo in Exodum, sermo unus de Sampsone, alter de Jona, tertius de tribus angelis, e t c . , Venetiis, M D C C C X X V I . Id. p p . i-ii. b

vii

PREFACE A u c h e r in their A r m e n i a n d i c t i o n a r y p u b l i s h e d in V e n i c e in 1836 in t w o large v o l u m e s . W i t h the help o f this material I have ventured to recon­ struct m a n y o f the philosophical and religious terms used b y P h i l o in passages w h i c h are n o l o n g e r e x t a n t in G r e e k . T h e s e r e c o n s t r u c t i o n s a r e n o t all t o b e r e g a r d e d as c e r t a i n b u t m o s t o f t h e m , I t h i n k , are p r o b a b l y correct. A t the s a m e t i m e I have tried t o i m p r o v e u p o n A u c h e r ' s Latin translation o f the A r m e n i a n version. A g o o d m a n y o f the inaccuracies in his p i o n e e r rendering are really t h e fault o f t h e ancient A r m e n i a n translator. O t h e r s result f r o m A u c h e r ' s failure t o divine the G r e e k i d i o m u n d e r l y i n g a literal A r m e n i a n rendering. In calling attention t o A u c h e r ' s deficiencies I a m in a sense r e p a y i n g the great d e b t I o w e h i m f o r h e l p i n g m e t o see t h e m e a n i n g o f m a n y a difficult p a s s a g e . I t w o u l d b e u n g r a t e f u l o f m e t o l e t it appear that m y knowledge o f Armenian remotely ap­ proaches his. T o o n e o f m y students, M r : E d w a r d H o b b s , I a m in­ d e b t e d f o r h e l p in r e a d i n g p r o o f . T o m y f r i e n d P r o f e s s o r H . A . W o l f s o n , w h o s e b o o k o n P h i l o is a fine c o n t r i b u t i o n t o k n o w l e d g e , I o w e several g o o d s u g g e s t i o n s a b o u t the solution o f problems o f Greek philosophy. T h e firm o f R . a n d R . C l a r k h a s , as a l w a y s , b e e n r e m a r k a b l y a c c u r a t e in printing. R. UNIVERSITY

OF CHICAGO

1 6 November

viii

1951

M.

INTRODUCTION I P H I L O ' s Questions and Answers on Genesis and Exodus i s , as its n a m e i n d i c a t e s , a b r i e f c o m m e n t a r y i n t h e f o r m o f q u e s t i o n s a n d a n s w e r s o n t h e first t w o b o o k s o f t h e P e n t a ­ t e u c h , a n d i n its f o r m r e s e m b l e s H e l l e n i s t i c ( p a g a n ) c o m ­ mentaries o n the H o m e r i c p o e m s . T o each question concerning the meaning o f a Biblical e x p r e s s i o n o r v e r s e P h i l o g i v e s a t w o f o l d a n s w e r ; o n e refers t o t h e l i t e r a l m e a n i n g ( T O farov), a n d t h e o t h e r t o t h e a l l e ­ g o r i c a l m e a n i n g ( T O irpos S i a v o i a v , T O OV^OXIKOV). The allegorical interpretation m a y b e subdivided into three k i n d s : t h e p h y s i c a l (i.e. c o s m o l o g i c a l o r t h e o l o g i c a l ) , t h e ethical or psychological, and the mystical. Sometimes Philo's c o m m e n t contains only one kind o f allegorical i n t e r p r e t a t i o n , s o m e t i m e s t w o , a n d o c c a s i o n a l l y all t h r e e . T h u s P h i l o ' s t w o f o l d m e t h o d o f i n t e r p r e t a t i o n is a f o r e ­ runner o f the fourfold m e t h o d used b y R a b b i n i c and Patristic commentators. H i s " literal " interpretation c o r r e s p o n d s t o t h e " literal " o r " historical " interpreta­ t i o n o f t h e C h u r c h F a t h e r s a n d t o t h e pesat o f t h e R a b b i s . H i s " p h y s i c a l " interpretation c o r r e s p o n d s t o the " alle­ gorical " interpretation o f the Church Fathers and to the rentes o f t h e R a b b i s . H i s " e t h i c a l " i n t e r p r e t a t i o n c o r r e ­ sponds to the " moral " interpretation o f the Church F a t h e r s a n d t o t h e deras o f t h e R a b b i s . His mystical interpretation corresponds to the " a n a g o g i c a l " inter0

a

T h i s is the literal e q u i v a l e n t o f A r m e n i a n ar i mitsn, b u t P h i l o e l s e w h e r e uses T O iv vnovolais a n d o t h e r e x p r e s s i o n s , ix

INTRODUCTION p r e t a t i o n o f t h e C h u r c h F a t h e r s a n d t o t h e sod o f t h e Rabbis. I n h i s e a r l i e r w o r k , " t h e Allegoriae o r a l l e g o r i c a l c o m ­ m e n t a r y o n Genesis, which n o w consists o f eighteen treatises in t w e n t y - o n e b o o k s ( a b o u t ten treatises h a v e been lost, a n d s o m e o f the e x t a n t o n e s are i n c o m p l e t e ) , P h i l o allowed himself the luxury o f l o n g digressions and c o m ­ parisons o f the verses discussed w i t h o t h e r passages in S c r i p t u r e . T h e Quaestiones s t i c k s m o r e c l o s e l y t o t h e t e x t and stays within a m o r e limited area o f ideas. O n the other hand, there appears t o b e relatively m o r e P y t h a ­ g o r e a n n u m b e r - s y m b o l i s m i n t h e Quaestiones t h a n i n t h e Allegoriae. Possibly this indicates t h a t Philo b e c a m e m o r e i n t e r e s t e d i n t h i s r a t h e r m e c h a n i c a l f o r m o f m y s t i c i s m as he g r e w older. II S o m e t h i n g m u s t n o w b e said a b o u t the original e x t e n t o f t h e Quaestiones et Solutiones a n d t h e d i v i s i o n i n t o b o o k s o f the treatises o n Genesis and E x o d u s . Massebieau and Schiirer have called attention to a p a s s a g e (QG i v . 1 2 3 ) i n w h i c h P h i l o s a y s , " t h e p r i n c i p l e o f these things will b e explained w h e n w e inquire into the blessings." This m a y b e a reference either t o Genesis c h . x l i x o r t o D e u t e r o n o m y c h . x x x i i i o r t o b o t h . I t is l i k e l y , h o w e v e r , t h a t P h i l o refers o n l y t o t h e p a s s a g e o n b l e s s i n g s in Genesis, since Eusebius k n e w only o f Questions and A n s w e r s o n G e n e s i s a n d E x o d u s (Hist. Eccl. ii. 1 8 . 1 , 5 ) a n d also because the Greek fragments preserved b y B y z a n t i n e b

a

T h a t t h e Quaestiones is later t h a n t h e Allegoriae is in­ d i c a t e d b y t h e f a c t t h a t in t h e f o r m e r P h i l o o c c a s i o n a l l y refers t o t h e l a r g e r c o m m e n t a r y , e.g. in QG ii. 4 , QE ii. 3 4 , 1 1 3 . S c h i i r e r (GJVm, 3 r d e d . 5 0 1 ) b e l i e v e s t h a t t h e Quaes­ tiones is p a r t l y earlier, p a r t l y later t h a n t h e Allegoriae. That is p o s s i b l e . M . L . M a s s e b i e a u , " L e C l a s s e m e n t d e s oeuvres d e P h i l o n , " Bibl. de VEcole des Hautes Etudes . . . sciences rel. 1 ( 1 8 8 9 ) , 1 - 9 1 ; E m i l S c h i i r e r , Geschichte d. judischen Volkes, 6

etc.,

x

3rd

ed.

( L e i p z i g , 1 8 9 8 ) , iii. 4 9 7 , n .

33.

INTRODUCTION w r i t e r s a r e , w i t h t w o d o u b t f u l e x c e p t i o n s , all a s c r i b e d e i t h e r to Genesis or E x o d u s . W e shall p r o b a b l y b e s a f e i n assuming either t h a t Philo never w r o t e similar c o m m e n ­ taries o n the last three b o o k s o f the P e n t a t e u c h o r t h a t , if he did, t h e y were lost before the t i m e o f Eusebius. A s f o r t h e o r i g i n a l b o o k - d i v i s i o n s o f Quaestiones et Solutiones in Genesin, it is c l e a r t h a t t h e r e w e r e o r i g i n a l l y s i x b o o k s instead o f the four indicated in the A r m e n i a n v e r s i o n . T h i s is s h o w n b y t h e f a c t t h a t s o m e o f t h e G r e e k f r a g m e n t s a r e a s c r i b e d t o b o o k s c ' a n d S~' o f QG a n d t h a t six b o o k s a r e l i s t e d f o r QG in a V i e n n a c o d e x o f t h e De Opificio Mundi. R u t it is a l s o c l e a r t h a t t h e A r m e n i a n v e r s i o n h a s p r e ­ s e r v e d all s i x b o o k s o f t h e o r i g i n a l t r e a t i s e . A s W e n d l a n d and other scholars have pointed out, B o o k I V o f the A r m e n i a n QG is a b o u t as l o n g a s B o o k s I , I I a n d I I I t o ­ gether. It therefore p r o b a b l y contains B o o k s I V , V and V I o f t h e o r i g i n a l QG. S i n c e t h e e n d o f B o o k I V r e a c h e s o n l y G e n . x x v i i i . 9, it seems t h a t P h i l o d i d n o t intend t o treat the whole o f G e n e s i s / W e c a n also tell w i t h a fair d e g r e e o f c e r t a i n t y j u s t w h e r e in t h e p r e s e n t B o o k I V t h e b e g i n n i n g s o f t h e o r i g i n a l B o o k s V and V I are t o b e p l a c e d . Since the O l d Latin v e r s i o n b e g i n s w i t h QG i v . 1 5 4 a n d s i n c e it e x t e n d s t h r o u g h a p p r o x i m a t e l y a t h i r d o f t h e b o o k , it is p r o b a b l e t h a t a

b

c

° J . R e n d e l H a r r i s , Fragments of Philo Judaeus ( C a m ­ b r i d g e , 1 8 8 6 ) , p . 7 5 , l a b e l s t w o f r a g m e n t s as " f r o m t h e lost b o o k o f Q u e s t i o n s o n L e v i t i c u s , " b u t o n l y o n e o f t h e t w o is said in the MS. ( C o d . V a t . 1 5 5 3 , c i t e d f r o m M a i ) t o b e CK rwv 4v AeviTLKtp ZflTrjiKLTwv. S e e a l s o S c h i i r e r , op. cit. p . 4 9 7 , n . 3 4 . S e e L . (John in C o h n - W e n d l a n d , Philonis Opera, v o l . i (Berlin, 1 8 9 6 ) , p . xxxvi. P a u l W e n d l a n d , Neu entdeckte Fragmente Philos ( B e r l i n , 1 8 9 1 ) , p . 9 2 ; see a l s o S c h i i r e r , op. cit. p . 4 9 8 , n . 3 5 . I n the A r m e n i a n v e r s i o n B o o k I c o v e r s G e n . ii. 4 - v i . 1 3 ; B o o k II covers Gen. vi. 14-x. 9 ; B o o k III covers G e n . xv. 7 x v i i . 27 ; B o o k I V c o v e r s G e n . x v i i i . 1 - x x . 1 8 a n d x x i i i . 1 x x v i i i . 9 . T h u s , b e s i d e the o m i s s i o n o f s i n g l e v e r s e s in all f o u r b o o k s , the f o l l o w i n g entire c h a p t e r s are o m i t t e d : i, x i xiv, x x i - x x i i , x x i x - 1 . b

c

d

xi

INTRODUCTION B o o k V I o f t h e o r i g i n a l t r e a t i s e c o r r e s p o n d e d t o QG i v . 154-245 (end). A s for the beginning o f B o o k V , Wendland ° would lo­ c a t e i t b e t w e e n QG i v . 7 6 a n d QG i v . 9 9 b e c a u s e t h i s w o u l d g i v e a b o o k a b o u t one-third t h e size o f the A r m e n i a n B o o k I V a n d a l s o b e c a u s e QG i v . 9 9 a n d 1 0 4 a r e a s c r i b e d t o B o o k c' in the Greek fragments. I think, however, that w e s h o u l d p l a c e t h e b e g i n n i n g o f B o o k V a t QG i v . 71 ( o n G e n . x x i i i . 1), s i n c e t h i s s e c t i o n b e g i n s w i t h a n e w e p i s o d e and also corresponds t o the b e g i n n i n g o f a n e w Pentateuchl e c t i o n i n b o t h t h e P a l e s t i n i a n t r i e n n i a l c y c l e ( w h e r e it is S e d e r 1 9 b ) a n d t h e B a b y l o n i a n a n n u a l c y c l e ( w h e r e i t is S e d e r 5 ) . T h u s w e m a y suppose that the original book-divisions o f t h e Quaestiones et Solutiones in Genesin w e r e as f o l l o w s : b

Original Greek Book Book Book Book Book Book

I II III IV V VI

Armenian Version = = = = = =

Book Book Book Book Book Book

I II III I V . 1-70 I V . 71-153 I V . 154-245

S o m e w h a t s i m i l a r b u t m o r e c o m p l i c a t e d is t h e p r o b l e m o f the original extent and the book-divisions o f the c o m ­ m e n t a r y o n E x o d u s . T h e A r m e n i a n version has t w o b o o k s o f u n e q u a l s i z e . B o o k I c o v e r s E x . x i i . 2 - 2 3 in 2 5 p a g e s o f A u c h e r ' s e d i t i o n , w h i l e B o o k I I ( a s i d e f r o m t h e first s e c ­ tion on E x . x x . 25) covers E x . xxii. 21-xxviii. 34 (with the o m i s s i o n o f several verses) in 80 p a g e s . I f w e s u p p o s e t h a t QE w a s d i v i d e d i n t o b o o k s o f a b o u t t h e s a m e l e n g t h as t h o s e o f QG, w e m u s t c o n c l u d e t h a t t h e p r e s e n t B o o k I is less t h a n h a l f o f a n o r i g i n a l B o o k I o r B o o k I I , a n d t h a t t h e p r e s e n t B o o k I I is e i t h e r a c o m p l e t e b o o k o r else c o n ­ tains parts o f several o f the original b o o k s . a

L.c. S e e J a c o b M a n n , The Bible as Read and Preached in the Old Synagogue, v o l . i ( C i n c i n n a t i , 1 9 4 0 ) , p . 1 8 3 . b

xii

INTRODUCTION W h e n w e t u r n t o t h e e x t e r n a l e v i d e n c e , w e find f u r t h e r c o m p l i c a t i o n s . A c c o r d i n g t o E u s e b i u s (Hist. Eccl. ii. 1 8 . 5 ) , P h i l o ' s c o m m e n t a r y o n E x o d u s c o n t a i n e d five b o o k s , b u t s i n c e h e p r o c e e d s t o m e n t i o n a w o r k ir, e t c . T h e A r m . p h r a s e is o b s c u r e t o m e , a s a l s o apparently. H e renders, " p r i m u m , quia u n u m f a c t u m b o n u m e s t ; id a u t e m haud e x i g u u m rationibus . . d

10

Sid noXXatv. to Aucher ex multis his e t i a m

GENESIS,

BOOK

I

1 6 . ( G e n . i i . 17) W h a t is t h e m e a n i n g o f t h e w o r d s , " Y e shall die b y t h e d e a t h ° " ? T h e d e a t h o f w o r t h y m e n is t h e b e g i n n i n g o f a n o t h e r life. F o r life is t w o f o l d ; o n e is w i t h c o r r u p t i b l e b o d y ; t h e o t h e r is w i t h o u t b o d y ( a n d ) i n c o r r u p t i b l e . So that the evil m a n dies b y d e a t h e v e n w h e n h e breathes, b e f o r e h e is b u r i e d , a s t h o u g h h e p r e s e r v e d f o r h i m s e l f n o s p a r k at all o f t h e t r u e l i f e , a n d t h i s is e x c e l l e n c e o f c h a r a c t e r . The decent and worthy man, however, does not die b y death, b u t after living l o n g , passes a w a y t o eternity, t h a t is, h e is b o r n e t o e t e r n a l l i f e . 6

*17. ( G e n . i i . 1 8 ) W h y d o e s ( S c r i p t u r e ) s a y , " I t is n o t g o o d for m a n t o b e alone. L e t us m a k e for h i m a h e l p m e e t like h i m " ? B y t h e s e w o r d s i t refers t o p a r t n e r s h i p , a n d t h a t n o t w i t h all p e r s o n s b u t w i t h t h o s e w h o w i s h t o h e l p a n d b r i n g m u t u a l profit even t h o u g h t h e y m a y n o t b e able ( t o d o so). F o r l o v e is a s t r e n g t h e n e r o f c h a r a c t e r n o t m o r e b y usefulness t h a n b y u n i o n a n d c o n c o r d , s o t h a t t o e v e r y o n e o f those w h o c o m e t o g e t h e r in the partnership o f love the s a y i n g o f P y t h a g o r a s c a n b e a p p l i e d , t h a t " a l o v e r is indeed another self." 6

1 8 . ( G e n . i i . 1 9 ) W h y , a f t e r first s a y i n g , " L e t u s m a k e a helper for m a n , " does ( G o d ) create wild animals and cattle ? Intemperate and gluttonous people would say that wild animals and fowl, b e i n g necessary f o o d , are a help t o m a n . For the eating o f meat co-operates with the stomach toward (attaining) health and bodily strength. B u t I believe that n o w , b e c a u s e e v i l is f o u n d i n h i m , m a n h a s e n e m i e s a n d adversaries in terrestrial animals and f o w l . But to the first m a n , w h o w a s a l t o g e t h e r a d o r n e d w i t h v i r t u e , t h e y were rather like military forces a n d allies, a n d a close d

° Bavdrcp a7roOavclo0€, a reflection o f t h e H e b r e w i d i o m . KaXoKayadCa. pePauoais r)0wv cf, G r e e k f r a g . OLKoXaOTOl. b

e

9

d

11

QUESTIONS

AND

ANSWERS

friend naturally b e c o m e s tractable ( ? ) . A n d with this m a n a l o n e t h e y b e c a m e f a m i l i a r , a s w a s fitting f o r s e r v a n t s with a master.

19. ( G e n . ii. 1 9 ) W h y are b e a s t s a n d birds n o w a g a i n created, w h e n their creation ° was announced earlier in the six-day (creation story) ? b

c

P e r h a p s those t h i n g s w h i c h (were created) in the six days were incorporeal'* and were symbolically typical species o f beasts and birds. B u t n o w were produced in a c t u a l i t y their likenesses/ s e n s i b l e (likenesses) o f invisible things.* e

/

h

*2(X ( G e n . i i . 1 9 ) W h y d o e s ( G o d ) b r i n g a l l t h e a n i m a l s to the m a n that he m a y give names to them ? Scripture has cleared u p the great perplexity o f those w h o are lovers o f w i s d o m b y s h o w i n g that names exist b y b e i n g g i v e n a n d n o t b y n a t u r e , s i n c e e a c h is a n a p t a n d n a t u r a l l y s u i t a b l e n a m e t h r o u g h t h e skilful c a l c u l a t i o n o f a w i s e m a n w h o is p r e - e m i n e n t i n k n o w l e d g e . A n d very proper to the mind o f the wise m a n alone, or rather to the first o f e a r t h - b o r n c r e a t u r e s , is t h e g i v i n g o f n a m e s . For i t w a s fitting t h a t t h e l o r d o f m a n k i n d a n d t h e k i n g o f all earth-born creatures should obtain this great h o n o u r also. F o r a s h e w a s t h e first t o s e e l i v i n g c r e a t u r e s , s o h e w a s t h e first t o b e w o r t h y o f b e i n g l o r d o v e r all a n d t h e first i n t r o ­ ducer and author o f the giving o f names. F o r it w o u l d have been vain and foolish to leave them without names or t o accept names from s o m e other y o u n g e r m a n to the disgrace and degradation o f the honour and glory o f the older man. W e m u s t , h o w e v e r , also s u p p o s e that the g i v ­ i n g o f n a m e s w a s s o e x a c t t h a t s o s o o n as h e g a v e t h e n a m e a n d t h e a n i m a l h e a r d it, it w a s affected as i f b y t h e p h e n o ­ m e n o n o f a familiar and related n a m e being spoken. a

d

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GENESIS,

BOOK

I

* 2 1 . ( G e n . ii. 1 9 ) W h y d o e s ( S c r i p t u r e ) s a y , " H e l e d the animals t o m a n t o see w h a t he w o u l d call t h e m , " w h e n G o d is n o t i n d o u b t ? T r u l y i t is a l i e n t o t h e d i v i n e p o w e r t o b e i n d o u b t . B u t it a p p e a r s t h a t H e w a s n o t i n d o u b t , s i n c e H e g a v e m i n d t o m a n , e s p e c i a l l y t h e first e a r t h - b o r n n o b l e m a n , i n accordance with which he b e c a m e wise and could natur­ ally reason like a leader a n d ruler a n d k n o w h o w t o m o v e and m a k e himself k n o w n . A n d he saw the g o o d origin o f his spirit. M o r e o v e r t h r o u g h t h i s h e a l s o t y p i f i e s all t h a t is v o l u n t a r y i n u s , t h u s c o n f o u n d i n g t h o s e w h o s a y t h a t all t h i n g s e x i s t b y n e c e s s i t y . O r perhaps because mankind was destined to use them, for that reason H e granted to m a n the giving o f their names. 0

2 2 . ( G e n . ii. 1 9 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " W h a t e v e r h e called a living soul, t h a t w a s its n a m e " ? I t is n e c e s s a r y t o b e l i e v e t h a t h e g a v e n a m e s n o t o n l y t o a n i m a l s b u t a l s o t o p l a n t s a n d t o all o t h e r t h i n g s w i t h o u t life, b e g i n n i n g w i t h t h e h i g h e s t g e n u s : a n d t h e a n i m a l is the highest thing. Scripture contents itself with the best p a r t , n o t c o m p l e t e l y i l l u s t r a t i n g t h e n a m i n g o f all t h i n g s for stupid m e n . Wherefore the naming o f inanimate things, which could n o t change their places or m a k e use o f t h e affections o f the s o u l , w a s easy. It was more difficult i n t h e c a s e o f a n i m a l s b e c a u s e o f t h e m o v e m e n t s of the b o d y and the various manifestations o f the impulses o f t h e soul t h r o u g h t h e senses a n d passions f r o m w h i c h energies arise. T h u s the mind was able to give names to t h e m o r e difficult a n d m o r e t r o u b l e s o m e g e n e r a o f a n i m a l s . W h e r e f r o m i t f o l l o w s t h a t h e n a m e d ( o t h e r t h i n g s ) as i f they were easy and near at hand. 6

2 3 . ( G e n . ii. 2 0 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " F o r A d a m there was n o t found a helper like himself " ? ° T h e A r m . is v e r y o b s c u r e a n d a p p a r e n t l y a m i s t r a n s l a ­ tion. Cf. G r e e k f r a g m e n t , in A p p e n d i x A in S u p p l . I I . 6

7radr)fjLaTa

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QUESTIONS

AND

ANSWERS

Everything helped and co-operated with the founder o f m a n k i n d , s u c h as e a r t h , rivers, sea, air, l i g h t a n d s k y . A l s o c o - o p e r a t e d all t h e s p e c i e s o f fruit a n d p l a n t s a n d herds o f cattle. A n d wild animals were not ferocious to him. H o w e v e r , n o n e o f these was in any w a y a helper like himself, since t h e y were n o t h u m a n . Thus (Scrip­ ture) approves o f one m a n showing himself a succourer and c o - o p e r a t o r w i t h a n o t h e r m a n a n d s h o w i n g his c o m p l e t e similarity in b o d y and soul.

* 2 4 . ( G e n . ii. 2 1 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A n d H e cast a trance ° u p o n A d a m , and m a d e him sleep " ? Philosophers are at a loss and uncertain h o w t o explain h o w sleep c o m e s a b o u t . B u t the prophet clearly solved the problem. F o r s l e e p i n i t s e l f is p r o p e r l y a trance, not that which comes about through madness, but that which comes about through the relaxing o f the senses a n d the withdrawal o f the reason. F o r t h e n t h e senses w i t h d r a w f r o m sense-perceptible things, and the intellect withdraws f r o m t h e senses, n o t activating the nerves and n o t g i v i n g m o t i o n e v e n t o t h o s e p a r t s w h i c h h a v e as t h e i r special function the production o f energy, being separated from sense-perceptible things. b

c

d

e

2 5 . ( G e n . ii. 2 1 - 2 2 ) W h a t is t h e " side " which H e t o o k f r o m the earth-born m a n ; and w h y did H e -mould the side into a w o m a n ? T h e l i t e r a l s e n s e is c l e a r . F o r b y a certain symbolical use o f " p a r t " it is called a h a l f o f t h e w h o l e , as b o t h man and w o m a n , being sections o f Nature, b e c o m e equal i n o n e h a r m o n y o f g e n u s / w h i c h is c a l l e d m a n . B u t in t h e f i g u r a t i v e sense, m a n is a s y m b o l o f m i n d , a n d his side f

a

€K. rrpoKrficodai. T h e G r e e k f r a g , h a s yovitav. rrapaKaraOriK-qv, as in t h e G r e e k f r a g . T h e A r m . has a w o r d - p l a y o n arn " m a n " a n d arnem " to take." d>s napaLTOvficvos vel sim. c

d

e

f

9

1

H

9

i

k

1

m

16

GENESIS, BOOK

I

at this apparition, " Is it really possible t h a t this w o n d e r f u l a n d l o v e l y v i s i o n c a m e f r o m b o n e s a n d f o r m l e s s flesh a n d things without quality —this most shapely and very c h a r m i n g c r e a t u r e ! I t is i n c r e d i b l e t h a t a s i m i l a r t h i n g c a n b e . A n d y e t i t is c r e d i b l e , f o r G o d w a s t h e c r e a t o r and painter."* H e m i g h t h a v e said t r u s t i n g l y / " T r u l y t h i s is a c r e a t u r e o f m y b o n e a n d m y flesh, f o r s h e h a s b e e n separated and p u t t o g e t h e r f r o m these several parts o f mine." M o r e o v e r h e m a k e s m e n t i o n o f b o n e s a n d flesh v e r y n a t u r a l l y , f o r t h e h u m a n t e n t is m a d e o f b o n e s , flesh, a r t e r i e s , v e i n s , n e r v e s , l i g a m e n t s a n d t h e v e s s e l s o f breathing and o f the blood. A n d t h e w o m a n is c a l l e d t h e power o f giving birth with fecundity, and truly so ; either b e c a u s e after receiving t h e seed, she c o n c e i v e s and g i v e s b i r t h , o r , as t h e p r o p h e t s a y s , b e c a u s e s h e c a m e f r o m m a n , n o t t h r o u g h spirit n o r t h r o u g h seed, like t h o s e after h i m , b u t b y a k i n d o f m e d i a t e n a t u r e , j u s t a s a s h o o t is t a k e n f r o m a v i n e f o r g r o w i n g a n o t h e r vine.* 0

b

c

f

9

h

* 2 9 . ( G e n . ii. 2 4 ) W h y d o e s ( S c r i p t u r e ) s a y , " W h e r e f o r e m a n shall l e a v e his f a t h e r a n d m o t h e r , a n d c l e a v e t o his w i f e , a n d t h e y s h a l l b e t w o i n o n e flesh " ? (Scripture) c o m m a n d s m a n t o a c t t o w a r d his wife w i t h the m o s t extreme exaggeration in partnership/' so t h a t he m a y e n d u r e t o a b a n d o n e v e n h i s p a r e n t s . N o t as t h o u g h t h i s is p r o p e r , b u t as t h o u g h t h e y w o u l d n o t b e c a u s e s o f goodwill t o the wife. A n d m o s t excellent a n d careful w a s it n o t t o say t h a t t h e w o m a n should leave her p a r e n t s and be j o i n e d to her husband—for the a u d a c i t y ( o f m a n ) is b o l d e r t h a n t h e n a t u r e o f w o m a n — b u t t h a t f o r t h e s a k e o f w o m a n m a n is t o d o t h i s . S i n c e w i t h a v e r y r e a d y k

1

a

b

€?8os,

i8e'a, Spams,

etc.

c

d

airoiujv. evfiop^OTovros. t,oiypdos. ws dvahex6p.€vos. Variant " corporeal." OKrjvrj. T h e G r e e k m u s t h a v e h a d a w o r d - p l a y o n ywrj a n d ycwav. * T h e G r e e k frag, paraphrases. * KOLVOivla. evvotas. rrapprjala. e

f

0

h

k

1

17

QUESTIONS

AND

ANSWERS

0

a n d p r o m p t i m p u l s e h e is b r o u g h t t o a c o n c o r d o f k n o w ­ ledge. B e i n g possessed and foreseeing the f u t u r e / he c o n t r o l s a n d stills h i s d e s i r e s / b e i n g fitted t o h i s s p o u s e a l o n e as i f t o a bridle. A n d especially because he, having t h e a u t h o r i t y o f a m a s t e r / is t o b e s u s p e c t e d o f a r r o g a n c e . B u t w o m a n , t a k i n g t h e r a n k o f s e r v a n t , is s h o w n t o b e o b e d i e n t t o his life. B u t w h e n Scripture says that the t w o a r e o n e flesh, i t i n d i c a t e s s o m e t h i n g v e r y t a n g i b l e a n d s e n s e - p e r c e p t i b l e , i n w h i c h t h e r e is s u f f e r i n g a n d s e n s u a l pleasure, that they m a y rejoice in, and b e pained b y , and feel t h e s a m e things, a n d , m u c h m o r e , m a y think the same things. 6

0

3 0 . ( G e n . ii. 2 5 ) W h y are b o t h t h e e a r t h - b o r n m a n a n d the w o m a n said t o b e n a k e d , a n d w e r e n o t a s h a m e d ? F i r s t , b e c a u s e t h e y w e r e r e l a t e d t o t h e w o r l d , a n d its p a r t s are n a k e d , all s h o w i n g their o w n qualities a n d u s i n g their o w n covering. Second, because o f the simplicity o f their morals and because they were b y nature without a r r o g a n c e ; for not y e t had presumption been created. T h i r d , b e c a u s e the pleasant c l i m a t e o f the p l a c e was also a q u i t e sufficient c o v e r i n g t o t h e m , s o t h a t t h e r e w a s neither t o o m u c h cold nor t o o m u c h heat for them. Fourth, b e c a u s e o f t h e i r k i n s h i p w i t h t h e w o r l d , t h e y suffered n o h a r m f r o m a n y o f its p a r t s , it b e i n g closely related t o t h e m . 9

* 3 1 . ( G e n . iii. 1 ) W h y d o e s ( S c r i p t u r e ) r e p r e s e n t t h e ser­ p e n t a s m o r e c u n n i n g t h a n all t h e b e a s t s ? I t is p r o p e r t o t e l l t h e t r u t h , t h a t t h e s e r p e n t is t r u l y m o r e c u n n i n g t h a n all t h e b e a s t s . T o m e , h o w e v e r , it seems t h a t this w a s said because o f the serpent's inclinah

b

° iroLfiarrepa KCU 7rpox€tpa dpfifj. oyiovoiav rfjs iiriurrjfxrjs ( o r yvataecos). fiaivop.€vos. irpovotbv. eyKparctraL Kal avareXXci rds imdvixias. Kvptav €xv e^ovaiav. Sid TT)V row r)0tov dirXoTrjTa. c

d

6

f

9

h

18

Or

" prudent

"—^povipuxyrcpos.

GENESIS,

BOOK

I

t i o n t o w a r d p a s s i o n , o f w h i c h i t is t h e s y m b o l . A n d b y p a s s i o n is m e a n t s e n s u a l p l e a s u r e / f o r l o v e r s o f p l e a s u r e are v e r y clever a n d are skilled in a r t s a n d m e a n s ; t h e y a r e c l e v e r i n finding d e v i c e s / b o t h t h o s e w h i c h p r o d u c e pleasure and those which lead t o e n j o y m e n t o f s o m e kind. B u t it s e e m s t o m e t h a t s i n c e t h a t c r e a t u r e w h i c h e x c e l l e d in c u n n i n g was prepared t o b e c o m e the deceiver o f m a n / the argument applies to a very cunning creature, n o t the whole genus, b u t this particular serpent alone, for the reason mentioned. b

c

* 3 2 . ( G e n . iii. 1 ) D i d t h e s e r p e n t s p e a k i n t h e m a n n e r o f men ? F i r s t , i t is l i k e l y t h a t n o t e v e n i n t h e b e g i n n i n g o f t h e world's creation were the other animals without a share in s p e e c h , b u t t h a t m a n e x c e l l e d in v o i c e ( o r u t t e r a n c e ) , being m o r e clear a n d distinct. Second, when some mira­ c u l o u s d e e d is p r e p a r e d , G o d c h a n g e s t h e i n n e r n a t u r e . T h i r d , b e c a u s e o u r s o u l s a r e filled w i t h m a n y s i n s a n d d e a f t o all u t t e r a n c e s e x c e p t o n e o r a n o t h e r t o n g u e t o w h i c h t h e y a r e a c c u s t o m e d ; b u t t h e s o u l s o f t h e first c r e a t u r e s / as b e i n g p u r e o f evil a n d u n m i x e d , w e r e p a r t i c u l a r l y k e e n in b e c o m i n g familiar with every sound. A n d since they were n o t p r o v i d e d o n l y with defective senses, such as belong to a miserable bodily frame, but were provided with a v e r y g r e a t b o d y a n d t h e m a g n i t u d e o f a g i a n t , it w a s necessary t h a t t h e y s h o u l d also h a v e m o r e a c c u r a t e senses,* a n d w h a t is m o r e , p h i l o s o p h i c a l s i g h t a n d h e a r i n g . For not inaptly d o some conjecture that they were provided w i t h e y e s w i t h w h i c h t h e y c o u l d see t h o s e natures a n d b e i n g s a n d a c t i o n s w h i c h w e r e in heaven, a n d w i t h ears t o perceive sounds o f every kind. 0

c

d

rponoLS o r igevpcaeot. firjxavds. T h e G r e e k f r a g , r e a d s differently. TU>V Trpwraiv. andeloufiun " f a m i l i a r i t y " is p r o b . e r r o r f o r mdounelout iun = " p e r c e p t i o n . " T h e G r e e k f r a g , p a r a p h r a s e s . d#c/>ij3eoT€pas aloOrjacis. e

F

0

t

h

19

QUESTIONS

AND

ANSWERS

3 3 . ( G e n . iii. 1) W h y d o e s t h e serpent s p e a k t o t h e w o m a n and not to the m a n ? In order that they m a y be potentially m o r t a l he deceives b y trickery a n d artfulness. A n d w o m a n is m o r e a c c u s t o m e d t o b e d e c e i v e d t h a n m a n . F o r his j u d g m e n t , l i k e h i s b o d y , is m a s c u l i n e a n d is c a p a b l e o f d i s s o l v i n g o r destroying the designs o f d e c e p t i o n ; but the j u d g m e n t o f w o m a n is m o r e f e m i n i n e , a n d b e c a u s e o f s o f t n e s s s h e e a s i l y g i v e s w a y a n d is t a k e n i n b y p l a u s i b l e f a l s e h o o d s which resemble the truth. A c c o r d i n g l y , since in o l d a g e t h e s e r p e n t c a s t s off h i s s k i n f r o m t h e t o p o f h i s h e a d t o his tail, b y casting it, h e reproaches m a n , for he has exchanged death for immortality. F r o m his bestial n a t u r e h e is r e n e w e d a n d a d j u s t s h i m s e l f t o different times. Seeing this, she w a s deceived, t h o u g h she o u g h t t o h a v e l o o k e d , as i f a t a n e x a m p l e , a t h i m w h o p r a c t i s e d stratagems and trickery, and t o have obtained ageless and u n f a d i n g life. a

5

c

d

3 4 . ( G e n . iii. 1) W h y d o e s t h e serpent lie, s a y i n g , " G o d said, D o n o t eat o f a n y tree o f Paradise " ? F o r o n the c o n t r a r y , H e s a i d , " F r o m e v e r y t r e e w h i c h is i n P a r a d i s e y o u m a y eat e x c e p t from o n e . " I t is t h e c u s t o m o f t h o s e w h o fight t o l i e a r t f u l l y i n o r d e r that they m a y not be found out. T h i s is w h a t h a p p e n s now. F o r it w a s c o m m a n d e d t h a t e v e r y (tree) m i g h t b e used e x c e p t o n e . B u t h e w h o devises evil s t r a t a g e m s , c o m i n g between, says, " T h e c o m m a n d was given not to eat o f a n y . " A s a slippery thing and a stumbling-block t o the m i n d , he put forward an ambiguity o f words. F o r t h e e x p r e s s i o n " n o t t o e a t f r o m all " c l e a r l y m e a n s " n o t e v e n f r o m o n e , " w h i c h is f a l s e . A n d again it also m e a n s 6

/

° A r m . o b s c u r e , lit. = v7rkp rod ehai avrovs Swapa Oavaaifxovs. htdvoia, Xoyia/Mos. oVei8t£et. o/ioiovTat,, a7T€iKd£€Tai, lit. " l i k e n s h i m s e l f . " L i t . " all, e v e r y , " r e f l e c t i n g t h e S e m i t i c i d i o m in w h i c h " all " after a n e g a t i v e = " a n y . " amopiav, afi,i€OT€paV KTTJOIV. TTpOS hiaVOHLV. T O T O U awjiaros vaiKOv 84pp.a. d£iov r-fjs Betas bvvdfiews. 31 M

n

QUESTIONS

AND'

ANSWERS

54. ( G e n . iii. 2 2 ) T o w h o m d o e s H e s a y , " B e h o l d , A d a m is a s o n e o f u s , t o k n o w g o o d a n d e v i l " ? " O n e o f us " indicates plurality. B u t it m u s t n o t b e t h o u g h t that H e s p o k e with His p o w e r s , which H e used as i n s t r u m e n t s in m a k i n g the w h o l e u n i v e r s e / N o w the w o r d " a s " is i n d i c a t i v e o f a n e x a m p l e a n d l i k e n e s s a n d comparison not o f a dissimilarity/ F o r the intelligible a n d s e n s e - p e r c e p t i b l e g o o d is k n o w n b y G o d i n o n e w a y and b y m a n in another w a y / F o r to the extent that the n a t u r e s o f t h o s e w h o i n q u i r e a n d c o m p r e h e n d differ, a s d o t h o s e things w h i c h are accurately grasped and c o m ­ p r e h e n d e d , t o t h a t e x t e n t is m a n ' s p o w e r a b l e t o c o m p r e ­ hend/ A n d all these t h i n g s are likenesses a n d f o r m s a n d i m a g e s in m a n . B u t in G o d t h e y are a r c h e t y p e s and m o d e l s and very brilliant e x a m p l e s o f dark things. And the unbegotten and uncreated O n e and Father mingles and associates with n o one. H e holds o u t to sight the g l o r y o f H i s powers.™ 0

6

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e

h

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* 5 5 . ( G e n . i i i . 2 2 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " L e s t p e r c h a n c e h e p u t forth his h a n d and t a k e o f the t r e e o f l i f e a n d e a t a n d l i v e f o r e v e r " ? F o r t h e r e is n e i t h e r d o u b t nor envy in G o d . I t is t r u e t h a t t h e D e i t y n e i t h e r d o u b t s n o r e n v i e s . H o w e v e r , (Scripture) often uses a m b i g u o u s terms and n a m e s , a c c o r d i n g a s i t i n d i c a t e s a p r i n c i p l e as i f a d ­ dressed t o m a n / F o r t h e h i g h e s t p r i n c i p l e s , as I h a v e s a i d , a r e t w o : o n e , t h a t G o d is n o t l i k e m a n ; a n d t h e n

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GENESIS, B O O K I in accordance with the first and doubtful number, I mean one. But the second man, as one who had the first man as an example, and had no excuse, was guilty of voluntary sin. And in not receiving august wisdom through the first simpler punishment, he will suffer this punishment also, and in addition, will receive the second punishment which is in the tens. For just as in the hippodrome it is the horse-trainer who gets both the first and second prize, so also some evil men by rushing toward an unjust victory, carry off a miserable victory, and then they are punished by a double penalty, first by that which is in the ones, and then by that which is in the tens. Wherefore also Cain, who was the first to commit homicide, because he did not know the magnitude of the foul deed,* since he had never encountered death, paid the simpler penalty, the seven of the ones. But his imitator, not being able to take refuge in the same defence of ignorance/ deserved to suffer a double punishment, the first equal and similar to the other (Cain's), and another, the seven of the tens. For according to the law a sevenfold judgment is given. First, upon the eyes, because they saw what was not fitting ; second, upon the ears, because they heard what was not proper; third, upon the nose, which was deceived by smoke and steam ; fourth, upon (the organ of) taste, which was a. servant of the belly's pleasure; fifth, upon (the organs of) touch, to which by the collaboration of the former senses in overcoming the soul are also brought in addition other separate * acts, such as the seizure of cities and the capture of men and the demolition of the citadel of the city where the council resides ; sixth, upon the tongue and the organs of speech for being silent about things that should be said and for saying things that should be kept silent; seventh, 0

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QUESTIONS A N D ANSWERS u p o n the lower belly ° which with lawless licentiousness s e t s t h e s e n s e s o n fire. T h i s is ( t h e m e a n i n g o f ) w h a t is s a i d ( i n S c r i p t u r e ) , t h a t a s e v e n f o l d v e n g e a n c e is t a k e n o n Cain, but o n L a m e c h seventy times seven, for the reasons m e n t i o n e d , in a c c o r d a n c e with w h i c h he, b e i n g the second sinner and n o t being chastened b y the punishment o f the earlier o n e , w h o l l y received b o t h t h e latter's p u n i s h m e n t , w h i c h w a s t h e s i m p l e r , as is t h e u n i t a m o n g n u m b e r s , a n d also the m o r e c o m p l e x punishment, similar t o the tens among numbers. b

c

78. ( G e n . i v . 2 5 ) W h y d o e s A d a m i n b e g e t t i n g S e t h s a y i n a d d i t i o n , " G o d has raised u p f o r m e a n o t h e r seed in place o f A b e l w h o m Cain killed " ? T r u l y S e t h is a n o t h e r s e e d a n d t h e b e g i n n i n g o f a n o t h e r birth o f A b e l in a c c o r d a n c e w i t h a certain natural principle/ F o r A b e l is l i k e o n e w h o c o m e s f r o m a b o v e t o b e l o w , w h e r e f o r e h e is i n j u r e d , b u t S e t h (is l i k e o n e w h o comes) from below to above, wherefore he g r o w s / And a c o n f i r m a t i o n ' o f t h i s is t h a t " A b e l " is i n t e r p r e t e d a s " b r o u g h t a n d o f f e r e d u p o n h i g h " t o G o d . A n d it is n o t fitting t o offer u p e v e r y t h i n g , b u t o n l y w h a t is g o o d , f o r ( G o d ) is n o t t h e c a u s e o f e v i l . Wherefore the undefined and unseparated and o b s c u r e and confused and per­ turbed o n e a p p r o p r i a t e l y also receives a m i x t u r e o f praise and b l a m e ; praise, because h e h o n o u r s the Cause, and b l a m e , b e c a u s e j u s t as s o m e t h i n g h a p p e n s / so it t u r n s o u t b y c h a n c e w i t h o u t his t a k i n g t h o u g h t * or g i v i n g t h a n k s / d

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° 6 Karoo yaarrjp. oaxfrpoviaOcLS, a s in t h e G r e e k f r a g . iravreXcos in t h e G r e e k f r a g . apxtf. y€v4ae/)ia€. lAeos. d(f>€(nv. eKyeXcov o r xAci;d£a>i>. 6v€iol£u)v. (sic) Kardjiaaiv. dperrfv. * Pp6\ov. KaXoKayaOCas. els rr)v rov ertaiverov rai-iv. T h e A r m . is o b s c u r e , b u t s e e m s t o r e n d e r rooavra OVfJi[3oXa rcov clprjpLevcov €OTt. H e r e t o o t h e A r m . is o b s c u r e . OLKoXovOlav o r SioUrjoiv. T h e A r m . h e r e uses n u m e r a l l e t t e r s = G r e e k a, j8', e t c . ovvdems. 51 c

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ANSWERS

duces one hundred and sixty-five. A n d a m o n g these the even n u m b e r s are d o u b l e ° the o d d n u m b e r s , for the female is m o r e p o w e r f u l t h a n t h e m a l e b y s o m e i n v e r s i o n , a s w h e n the w i c k e d m a n lords it o v e r the g o o d m a n , or sense over m i n d , the b o d y over sense, m a t t e r o v e r cause. But t w o h u n d r e d (years) in w h i c h there was repentance consists o f t w i c e a h u n d r e d , o f w h i c h t h e first h u n d r e d i n d i c a t e s a purification f r o m w r o n g d o i n g / while the other indicates the f u l l n e s s o f o n e w h o is p e r f e c t i n v i r t u e / F o r even from an ailing b o d y o n e m u s t c u t a w a y t h e sick p a r t , a n d after­ w a r d s i n t r o d u c e h e a l t h , f o r t h e f o r m e r is first, w h i l e t h e l a t t e r c o m e s s e c o n d . T h e n u m b e r t w o h u n d r e d is c o m ­ p o s e d o f f o u r s , f o r it arises, as i f f r o m a s e e d , f r o m f o u r triangles and four tetragons and four pentagons and four h e x a g o n s a n d f o u r h e p t a g o n s , a n d it s t a n d s , in a certain manner, in the n u m b e r seven. A n d these are the f o u r triangles—1, 3, 6 , 1 0 , which m a k e 2 0 / The four tetragons a r e 1, 4 , 9 , 1 6 , w h i c h m a k e t h i r t y . A n d the four pentagons a r e 1, 5 , 1 2 , 2 2 , w h i c h m a k e f o r t y . T h e five h e x a g o n s a r e 1, 6 , 1 5 , 2 8 , w h i c h m a k e 5 0 . A n d the f o u r h e p t a g o n s are 1, 7 , 1 8 , 3 4 , w h i c h m a k e s i x t y . These combined produce two hundred. 0

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3=.'. 6= 10= e t c ; similarly, " t e t r a g o n s " are " f o u r - s i d e d n u m b e r s , " e t c ** T h e A r m . h e r e s o m e t i m e s uses n u m e r a l letters, s o m e ­ times numeral words. 52

GENESIS, B O O K

I 0

84. ( G e n . v . 23) W h y , b e i n g r e p e n t a n t , is ( E n o c h ) said to have lived three hundred and sixty-five years ? F i r s t o f all, t h e y e a r h a s t h r e e h u n d r e d a n d s i x t y - f i v e days. A c c o r d i n g l y (Scripture) symbolically indicates the life o f t h i s p e n i t e n t b y t h e r e v o l u t i o n o f t h e s u n . S e c o n d , j u s t as t h e s u n is t h e c a u s e o f d a y a n d n i g h t , r e v o l v i n g above the earth's hemisphere b y day, and under the earth b y n i g h t , s o a l s o t h e life o f t h e p e n i t e n t c o n s i s t s o f d a r k n e s s and l i g h t — o f darkness b y the impact* o f passions and i n j u s t i c e s / and o f light w h e n the light o f v i r t u e shines o u t , a n d i t s s p l e n d o u r is v e r y b r i g h t . Third, (Scripture) a p p o r t i o n e d t o h i m a full n u m b e r , i n a c c o r d a n c e w i t h w h i c h t h e s u n , s o v e r e i g n o f h e a v e n l y s t a r s , is a d o r n e d ; a n d i n t h i s n u m b e r is i n c l u d e d a l s o t h e t i m e b e f o r e h i s r e p e n t a n c e , in f o r g e t f u l n e s s o f t h e sins w h i c h h e h a d f o r m e r l y c o m ­ mitted. F o r as G o d is g o o d , * H e l i b e r a l l y b e s t o w s g r e a t kindnesses/ and at the same t i m e t h r o u g h the virtues o f those w h o so d e s i r e / H e wipes o u t the o l d c o n v i c t i o n s involving punishment." 0

c

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* 8 5 . ( G e n . v. 23-24) W h y , after E n o c h ' s e n d / d o e s (Scripture) add, " H e was pleasing t o G o d " ? F i r s t o f all, b e c a u s e i t d e m o n s t r a t e s t h a t s o u l s a r e i m m o r t a l / since when they b e c o m e incorporeal,* they again b e c o m e pleasing. S e c o n d , it praises t h e penitent since he persevered in the same c o n d i t i o n o f morals and did n o t a g a i n c h a n g e until t h e e n d o f his life. For behold, s o m e m e n after b r i e f l y e x p e r i e n c i n g u p r i g h t n e s s and 0

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° (jLcravooov. LXX a n d H e b . A n d all t h e d a y s o f E n o c h w e r e t h r e e h u n d r e d a n d sixty-five y e a r s . " ircpiohcp, KVKXCOOCI. €K [SoXijs. iradoov Kal doiKicov. dpcrrjs. B

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53

QUESTIONS

AND

ANSWERS

having been given h o p e o f health, again quickly revert to the same disease.

8 6 . ( G e n . v . 2 4 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A n d he was not found, for G o d had translated ° h i m " ? F i r s t o f all, t h e e n d o f w o r t h y a n d h o l y m e n is n o t death but translation and a p p r o a c h i n g another place. Second, something very marvellous t o o k place. For he seemed to be rapt away and b e c o m e invisible/ For then he was not found. A n d this is s h o w n b y t h e f a c t t h a t when he was s o u g h t / he was invisible/ not merely rapt from their eyes. F o r t h e t r a n s l a t i o n t o a n o t h e r p l a c e is n o t h i n g else t h a n a n o t h e r p o s i t i o n ; b u t h e is s a i d ( t o have m o v e d ) f r o m a sensible and visible place t o an incor­ poreal and intelligible f o r m / This gift the p r o t o p r o p h e t also o b t a i n e d , for n o o n e k n e w his burial-place. A n d still another, Elijah, followed h i m o n high from earth to heaven at the appearance o f the divine countenance, o r , it w o u l d be m o r e proper and correct t o say, he a s c e n d e d / 0

0

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8 7 . ( G e n . v . 2 9 ) H o w is i t t h a t a t t h e v e r y b i r t h o f N o a h his father says, " T h i s o n e will g i v e us rest f r o m o u r labours and from our sorrows and from the earth which the L o r d God has cursed " ? N o t i d l y did the h o l y fathers prophesy, and although n o t a l w a y s n o r i n all t h i n g s , s t i l l a t l e a s t f o r o n c e a n d i n one t h i n g w h i c h t h e y k n e w are t h e y w o r t h y o f p r o p h e t i c 0

v

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d(lcov Kal dyicov. fieTaOeoLS, ixerafSoXyj. OavpLaoicoTarov ri. dpTraodrjvai. £,r)TOV[jL€vos. * davrjsi doparos. deois. els dacopLarov Kal voepdv p-op^rjv ( o r et8os yevos). 6 7rpa)T07TporJTr)S ( M o s e s ) . Kara TT)V im^dveiav rr)v TOV Oeiov irpootiynov. dvdjSrj. OVK CIKJJ. ol ay tot. irarepes. I d o n o t k n o w w h y A u c h e r r e n d e r s , " sanctorum patres." A r m . canean = eyvcooav: v a r i a n t cnan = eyewrjaav " p r o ­ duced." 54 D

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GENESIS,

BOOK

I

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praise. A n d n o t i d l y is this t o o a s y m b o l i c a l e x a m p l e , f o r " N o a h " is a s o r t o f c o g n o m e n o f j u s t i c e , b y p a r t i c i ­ pation in w h i c h t h e m i n d gives us rest f r o m t h e evil o f labours and will g i v e us rest f r o m sorrows a n d fears, m a k i n g us fearless a n d s o r r o w l e s s . A n d it gives us rest f r o m t h a t e a r t h l y n a t u r e b y w h o s e c u r s e t h e b o d y is afflicted w i t h sickness ; a n d t h e y are g u i l t y w h o c o n s u m e their lives in pursuit o f pleasures/ B u t in the realization o f the pre­ diction the p r o p h e c y s p o k e falsely, for in the case o f this particular m a n it w a s n o t so m u c h a cessation o f evils that t o o k place b u t an intensification o f violence and strange and unavoidable disasters and innovations o f the great flood. A n d carefully bear in m i n d t h a t N o a h is t h e t e n t h f r o m t h e e a r t h - b o r n man.* b

c

e

f

9

A

88. ( G e n . v. 32) W h o are the three sons o f N o a h — S h e m , H a m and Japheth ? T h e s e n a m e s are s y m b o l s o f three t h i n g s in n a t u r e — o f t h e g o o d , t h e evil a n d t h e indifferent/ S h e m is distin­ guished for g o o d , H a m for evil, and J a p h e t h for the indifferent. k

*89. (Gen. vi. 1) W h y , f r o m the t i m e w h e n the great flood d r e w n e a r , is t h e h u m a n r a c e s a i d t o h a v e i n c r e a s e d into a multitude ? 1

° T h e a b o v e is a s l i g h t l y free ( i n c o n s t r u c t i o n ) r e n d e r i n g o f the o b s c u r e A r m . sentence, w h i c h has n o m a i n v e r b a n d an i n t r u s i v e rel. p r o n . inaivvfiov. Koivcovia. r)oova)v. Hard rr)v rtov dvayycXdcvrcoy ivepyeiav. b

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* Before the w o r d s c a r e f u l l y b e a r in m i n d " t h e A r m . g l o s s a t o r inserts ( i n § 8 9 ) in c o d . A S o m e used to say that there were innumerable aeons f r o m A d a m to N o a h , a n d o t h e r s s a i d t h a t N o a h w a s t h e first b e g i n n i n g , w h e r e f o r e Scripture says." * P r o b . TOV dhia6pov> a l t h o u g h A r m . anoros usu.= dopLoros. S e e b e l o w , QG ii. 7 1 . 4 4

k

ota deep

GENESIS,

BOOK

I

H e ( M o s e s ) himself has g i v e n the reason in speaking o f injustice (as b e i n g ) for t h e sake o f t h e earth's c o r r u p t i o n . F o r d e l i v e r a n c e f r o m t h i s i n p a r t i c u l a r is j u s t i c e both for m e n a n d f o r t h e p a r t s o f t h e w o r l d , ( n a m e l y ) h e a v e n and earth. a

6

* 9 9 . ( G e n . v i . 1 2 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A l l flesh c o r r u p t e d h i s w a y u p o n t h e e a r t h " ? F i r s t o f all ( S c r i p t u r e ) h a s c a l l e d t h e s e l f - l o v i n g man " flesh " ; t h e r e f o r e h a v i n g f o r m e r l y c a l l e d h i m " flesh," it adds, not " the same " but " o f the same," evidently meaning " in respect o f m a n , " for o n e w h o misuses an u n c u l t i v a t e d life is flesh. S e c o n d , it c o n s i d e r s flesh as t h e c a u s e o f s p i r i t u a l c o r r u p t i o n , * w h i c h is i n d e e d t h e t r u t h , f o r it is t h e s e a t o f d e s i r e s / f r o m w h i c h , a s f r o m a s p r i n g , flow t h e p r o p e r t i e s * o f d e s i r e s a n d o t h e r p a s s i o n s / Third, t h e ( p r o n o u n ) " h i s " is m o r e n a t u r a l , b e i n g d e c l i n e d a s t h e oblique case or f r o m the nominative case o f the p r o n o u n " himself." F o r w h e n w e offer h o n o u r t o s o m e o n e w e d o n o t venture t o call h i m b y a n y other n a m e t h a n " h i m ­ self." H e n c e was derived the P y t h a g o r e a n principle, " H e himself has said i t " when they exalted and magnified their h o n o u r e d teacher, fearing t o call h i m b y n a m e . The s a m e c u s t o m is f o u n d b o t h i n c i t i e s a n d i n h o m e s ; f o r a t t h e c o m i n g o f t h e m a s t e r , s l a v e s s a y " H i m s e l f is c o m i n g c

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QUESTIONS

AND

ANSWERS b

d o u b l e b o n d , ( t h u s ) b e i n g fitted ° t o a firmer c o n s i s t e n c y and u n i o n / A c c o r d i n g l y t h i s a r k is o v e r l a i d w i t h b i t u m e n inside and out for the beforementioned reason. But that ( o t h e r a r k ) i n t h e t e m p l e , w h i c h is o v e r l a i d w i t h g o l d , is a l i k e n e s s o f t h e i n t e l l i g i b l e w o r l d , a s is s h o w n i n t h e t r e a t i s e c o n c e r n i n g this s u b j e c t / F o r the intelligible world, which 0 e x i s t s i n o n e p l a c e , i s , a s i t were, i n c o r p o r a t e d in the i n c o r p o r e a l f o r m s , * b e i n g fitted t o g e t h e r a n d u n i t e d out o f all t h e f o r m s . F o r i n t h e m e a s u r e t h a t g o l d is m o r e v a l u a b l e t h a n b i t u m e n , i n t h e s a m e m e a s u r e is t h e ( a r k ) w h i c h is i n t h e t e m p l e m o r e e x c e l l e n t t h a n ( N o a h ' s ) a r k . W h e r e f o r e H e instructed that the measure o f this ark be q u a d r a n g u l a r , l o o k i n g t o w a r d its usefulness ; b u t in t h e c a s e o f t h e o t h e r ( a r k H e w a s l o o k i n g t o w a r d ) its i m p e r i s h ­ ability," since the nature o f incorporeal and intelligible t h i n g s is i m p e r i s h a b l e a n d i n c o r r u p t i b l e a n d p e r m a n e n t / A n d t h i s a r k is c a r r i e d a b o u t h e r e a n d t h e r e , b u t t h e o t h e r o n e h a s i t s p o s i t i o n firmly i n t h e t e m p l e . But that which is s t a b l e is r e l a t e d t o t h e d i v i n e n a t u r e , j u s t a s t h i s ( a r k ) , which turns n o w in one direction and n o w in another and c h a n g e s ( i s r e l a t e d ) t o t h a t w h i c h is g e n e r a t e d / A n d this a r k o f t h e flood is h e l d u p as a t y p e o f corruptibility.* B u t the other one in the temple follows the condition o f the incorruptible. d

e

h

i

k

1

1

n

0

9

8

u

*5. ( G e n . vi. 15-16) W h y d o e s (Scripture) hand d o w n the d i m e n s i o n s o f t h e a r k in t h i s m a n n e r : " t h e l e n g t h (shall a

b

apfio£oiA€vr). fiefSaiorepov rovov. evaxjw. iv T O J Uptp. rov voyrov KoafjLov. Cf. De Ebrietate 8 8 - 9 0 . Construction not certain. oajfiarovrat,. iv rats dawfidrois ISeais. dpiJ,ot,6fJL€vos. dvibfjLcvos* T O xpr\oi[iov. T O doaiTes ( ? ) . datofjLarcjv KOX vorjrcbv. ddaprcs. 8ia[A€va>v. ardoifiov o r fiifiaiov. A r m . h e r e s e e m s t o h a v e r e a d T O yovipiov or T O ycvvrjrtKov " g e n e r a t i v e " f o r ycvrjrov generated." * O r " c i t e d " — d v a f e p e r a i (?). c

d

e

f

9

h

i

j

k

M

1

71

0

v

9

r

4 4

* ov vaews. T h e A r m . variant reads " i t is not im­ possible for nature to m a k e the human b o d y , being fond of d

iA6t,a)os cf. De Spec.

e

life." ;

O r " generically

dvriKeip,evov

vel

sim.

"—yeviKcorara.

9

Sense obscure. Aucher's rendering is not much clearer, " atque educatores ipsos t a m q u a m gravidas ostendere una cum sole ac luna, caeteraque astrorum multitudine et universo toto caelo." T h e Armenian gloss reads " as an infant, being in the w o m b , does not see the sun and moon but still lives and grows, so they were in the ark. T h e y s a y that N o a h had in the a r k a device that showed the heavens, and through this knew d a y and night, and the sun and moon reached him." According to the rabbinic legends, " the ark was illuminated b y a precious stone, the light of which was more brilliant b y night than b y d a y , so enabling N o a h to distin­ guish between d a y and night," see L . Ginzberg, Legends of the Jews, i. 4 2 ; v. 1 8 3 . Possibly Philo's reference to pregnant women is based on the H e b . word sdhar, which most versions render " window " (in the ark) but the LXX b y emovvdyajv. h

Apparently N o a h is meant. $ rov Xoyov. rr)v dvaXoytav. k

80

T

1

vr

* *X )KarehovXcooe.

GENESIS,

BOOK

II

a

bodily elements o f bis being,'' and those things t h r o u g h which passions c o m e , and especially wicked passions o f pleasure and appetites. c

d

6

8. ( G e n . v i . 17) W h y d o e s ( S c r i p t u r e ) s a y , " T h e r e s h a l l b e a flood t o d e s t r o y all flesh i n w h i c h t h e r e is l i v i n g b r e a t h under heaven " ? T h i s is a l m o s t a s i f i t n o w r e v e a l s w h a t b e f o r e i t h a d intimated/ F o r there was no other reason for the de­ struction o f m a n to take place than that having b e c o m e slaves o f pleasures a n d appetites, t h e y did e v e r y t h i n g a n d suffered,* w h e r e f o r e t h e y a t t a i n e d a life o f t h e v e r y u t m o s t misery. H o w e v e r , (Scripture) adds something very n a t u r a l in s a y i n g t h a t the p l a c e o f the vital spirit is under heaven, since the heavens t o o are living. For not ( a l o n e ? ) f o r t u n a t e is t h e b o d y m a d e f r o m a h e a v e n l y substance,™ as i f it a l o n e h a d o b t a i n e d a p e c u l i a r w o n d e r f u l p o r t i o n better than (that o f ) creatures e n d o w e d with life. B u t h e a v e n , i n t h e first p l a c e , a p p e a r e d w o r t h y o f t h i s b e n e f i t in the f o r m o f wonderful divine living beings w h i c h are a l t o g e t h e r intellectual spirits a n d g i v e also t o those w h o are o n earth a p o r t i o n o f participation in vital p o w e r , and animate those w h o can b e animated.* 7

9

i

k

1

7 1

0

v

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8

°

OTOIX&Q-

(?)•

b

A u c h e r renders, " corporis humores essentiales." TrdOr) o r " v i c e s " — K a / a ' a t vel sim. TfSovfjS. €TTL0V[XLO.L. 7TV6Vfxa £ajy, s o a l s o A r m . O . T . ; LXX rrvevfia l,cofjs. d.iTOKa\virT€i (?). rjvt^aro. * evaaxov o r " w e r e ill "—ivooovv. ' v(ruT€pov. rov £,O)TLKOV 7rveu/xaTO?, cf. De Opif. Mundi 3 0 £am/ca>c

d

e

f

9

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k

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1

V a r i a n t " in h e a v e n t h e r e are l i v i n g b e i n g s . " e£ ovpavias ovaias. ihiov Kal OavfidaLov KXrjpov. Ttov ovroiv TCOV ^woyovrjOevrOJV. A u c h e r renders less literally, " c r e a t u r i s v i v e n t i b u s . " xdptTos o r ^apta/xaTOS . eiKovos o r TV7TOV. voepd TTV€vpiara. fiepos rrjs Kowcovtas rijs ^CUTI/C^? hvvdfiews. m

n

0

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hwapievovs.

81

QUESTIONS

AND

ANSWERS

* 9 . ( G e n . v i . 17) W h y d o e s ( S c r i p t u r e ) s a y , " W h a t e v e r is o n e a r t h s h a l l d i e , " f o r w h a t s i n d i d t h e b e a s t s ° c o m m i t ? I n t h e first p l a c e , j u s t a s w h e n a k i n g is k i l l e d i n b a t t l e , his military forces also are struck d o w n t o g e t h e r with h i m , s o H e d e c i d e s n o w t o o t h a t w h e n t h e h u m a n r a c e is d e ­ stroyed like a king, other beasts should b e destroyed t o ­ g e t h e r w i t h it. F o r w h i c h reason it h a p p e n s t h a t beasts die b e f o r e ( m e n ) also in a p l a g u e , especially t h o s e t h a t are b r o u g h t u p with m e n a n d live with t h e m / as, for e x a m p l e , d o g s and their like, and m e n die later. S e c o n d , j u s t as w h e n t h e h e a d is c u t off, n o o n e b l a m e s n a t u r e i f s o m a n y o t h e r p a r t s o f t h e b o d y also die t o g e t h e r w i t h it, so also no o n e will n o w c o n d e m n (this). F o r m a n is a k i n d o f r u l i n g h e a d / a n d w h e n h e i s d e s t r o y e d , i t is n o t t o b e wondered a t t h a t other living beings should perish t o ­ gether with him. Third, the beasts were m a d e , n o t for their o w n sake, as wise m e n r e a s o n / b u t f o r the service a n d n e e d s ' a n d honour*" o f m a n . I t is r i g h t t h a t w h e n those are taken a w a y for w h o s e sake t h e y (the beasts) were m a d e , t h e y t o o s h o u l d b e d e p r i v e d o f life. T h i s is t h e literal m e a n i n g . B u t as f o r t h e d e e p e r m e a n i n g / w e m a y s a y t h e f o l l o w i n g , t h a t w h e n t h e s o u l is d e l u g e d by s t r e a m s o f p a s s i o n / a n d i n a c e r t a i n s e n s e is s u b m e r g e d / t h o s e w h o are o n e a r t h — b y w h i c h I m e a n t h e e a r t h y p a r t s o f t h e b o d y — m u s t die w i t h it. F o r a l i f e o f e v i l is d e a t h . T h e eyes t h a t see d i e " w h e n t h e y see unjustly. A n d the ears that hear die w h e n t h e y hear unjustly. E v e r y sense also dies w h e n it perceives unjustly. c

e

9

1

k

m

0

9

° r d KTrjvrj o r r d dAoya. A s i m i l a r q u e s t i o n is a s k e d in i. 9 4 , s e e a b o v e , p . 62. ovvTpoa /cat OVVOLKO.. atTtarat. apxiKi] TLS KeaXrj. ov 6avp.aar6v. T h e A r m . s e e m s l i t e r a l l y t o t r a n s l a t e cos eon rcov oooov 6 Xoyos. A u c h e r renders, ut a sapientibus d i c t u m est." b

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c

d

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4 4

9

* evirpeireiav 3

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71

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82

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XO'CKOL q

GENESIS,

BOOK

II

* 1 0 . ( G e n . v i . 1 8 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " I will establish m y c o v e n a n t ° with thee " ? I n t h e first p l a c e H e a n n o u n c e s t h a t n o o n e w i l l b e t h e heir o f the divine substance e x c e p t o n l y h i m w h o is virtuous. T h o u g h m e n h a v e heirs w h e n t h e y are n o l o n g e r ( a l i v e ) b u t a r e d e a d , G o d is e t e r n a l a n d g i v e s p a r ­ ticipation in i n h e r i t a n c e t o the wise, and rejoices in their p o s s e s s i o n / F o r h e w h o p o s s e s s e s all t h i n g s is n o t i n n e e d o f a n y t h i n g , b u t t h o s e w h o l a c k all t h i n g s p o s s e s s n o t h i n g in truth. W h e r e f o r e , b e i n g g r a c i o u s , H e benefits t h o s e w h o are w o r t h y , * b e s t o w i n g * o n t h e m w h a t e v e r t h e y l a c k . Second, H e bestows a certain additional inheritance o n the wise m a n , for H e does n o t say, " I will establish m y c o v e ­ n a n t f o r t h e e " b u t " w i t h t h e e / ' t h a t is t o s a y , " t h o u a r t a j u s t a n d t r u e * c o v e n a n t , w h i c h I will establish as a rational class in possession a n d e n j o y m e n t ( o f t h a t ) for w h i c h v i r t u e is n e c e s s a r y . " b

c

d

6

9

h

1

(Gen. vii. 1) W h y d o e s (Scripture) say, " E n t e r t h o u a n d all t h y h o u s e h o l d into the ark, for I have seen thee r i g h t e o u s " before m e in this generation " ? I n t h e first p l a c e , ( i t i s ) c l e a r e v i d e n c e t h a t b e c a u s e o f one righteous and w o r t h y m a n , m a n y m e n are s a v e d t h r o u g h their relation t o h i m , j u s t as sailors a n d a (mili­ tary) force (are saved, the former) w h e n t h e y m e e t with a g o o d s k i p p e r , a n d t h e l a t t e r w i t h o n e w h o is e x p e r i e n c e d i n b a t t l e a n d is a g o o d c o m m a n d e r . I n t h e s e c o n d p l a c e , H e praises the righteous m a n w h o acquires virtue n o t o n l y for h i m s e l f b u t also f o r his h o u s e h o l d , w h e r e f o r e it also becomes worthy o f salvation/ A n d m o s t e x c e l l e n t l y " is t h e f o l l o w i n g a d d e d , " I see t h e e r i g h t e o u s b e f o r e m e . " m

0

p

9

r

8

0

c

° BiaOrJKrjv. dvayyeXXei. KXrjpovofiov. TTJS delas ovcriay. KOiva>vlav rrjs KXr/povofilas. D a m . P a r . ircpiovaia. OVK cvScifc. arropoi. * rovs d£tovs* x P ^l ^* BtKaia Kai dXrjdTJs. XoyiKov yivos. e

D

f

9

h

i

k

3

L

JLevo

1

m

v

a

OLKia. avyydvctav. OLK(p.

n

OLKdLOV.

1

Svvafits. ocoTrjpCas.

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9

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Kvftepvrjrr).

nayKaXcus83

QUESTIONS

AND

ANSWERS a

1

For in o n e w a y d o m e n appraise t h e m a n n e r o f life ( o f s o m e o n e ) , and in another w a y the D e i t y (judges). For they j u d g e b y visible things, b u t H e j u d g e s b y the invisible thoughts o f the soul. A n d i t is r e m a r k a b l e that what f o l l o w s t h i s i s p l a c e d first/ i n t h a t H e m e a n s , " i n t h i s g e n e r a t i o n t h e e h a v e I seen r i g h t e o u s , " lest H e should seem t o c o n d e m n f o r m e r ( g e n e r a t i o n s ) a n d c u t off h o p e f r o m t h o s e w h o are t o c o m e l a t e r / T h i s is t h e l i t e r a l m e a n i n g . But the deeper meaning (is as f o l l o w s ) . W h e n G o d saves t h e s o v e r e i g n m i n d / w h i c h is t h e m a s t e r * o f t h e s o u l / t h e n H e also saves the w h o l e h o u s e h o l d w i t h it. B y this I m e a n all t h e p a r t s a n d those things w h i c h are partial, and s p e e c h , ™ w h i c h is p r o j e c t e d o u t w a r d , a n d t h e t h i n g s o f t h e body. F o r a s t h e m i n d is i n t h e s o u l , s o t h e s o u l is i n t h e body. T h r o u g h reflexion all t h e p a r t s o f t h e s o u l are w e l l - o f f / a n d all i t s h o u s e h o l d e x p e r i e n c e s b e n e f i t t o g e t h e r w i t h it. A n d w h e n t h e w h o l e s o u l fares well, t h e n its h o u s e h o l d experiences benefit with i t / the b o d y ( d o i n g so) t h r o u g h m o d e r a t i o n and restraint o f habits and b y cutting off i t s i n s a t i a b l e d e s i r e , w h i c h i s t h e c a u s e o f i l l n e s s e s . c

d

9

k

1

n

0

r

*12. (Gen. vii. 2 , 3 ) W h y does H e c o m m a n d ( N o a h ) t o lead into the ark seven o f the clean b e a s t s / male and h

hoKLfxd^ovaL. htayaiyrjv. TCOV rrjs tpvxfjs dopdrcov Aoyioixwv. OavpLaarov. r a rovroiv i£fjs creOrj irporcpov. Aucher's rendering, q u o d i n t e r e a a d d i t u r , " m i s s e s t h e p o i n t , n a m e l y t h a t in Scripture the w o r d s in this g e n e r a t i o n " f o l l o w thee have I seen r i g h t e o u s . " A u c h e r renders, neque posteriorem futurorum spem concideret." P r o c o p i u s (XTJTC rds avOis d7Toyiva>oK€Lv. T O irpos hidvoLav. rov rjyefjLOviKov vovv. ° 0

d

4K

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44

4 4

f

4 4

4 4

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9

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olKodeOTTOTTJS* 4 4

1 I have slightly transposed h e r e ; A r m . has o f the s o u l " after m i n d " a n d b e f o r e the rel. pr. ra pUpy]. rd Kara fidprj. Aoyos. Or w h a t t h e m i n d is t o t h e s o u l , s o is t h e s o u l t o t h e body." Xoytofxctjv. cviradovvra. N o t e the repetition. ocopoavvr) /cat eyKpareia eQtov, 4 4

k

1

n

m

4 4

0

9

8

84

p

T

TCOV

Ka0aptov

KTrjvaJv.

GENESIS, BOOK

II 0

female, but of t h e unclean, t w o , m a l e and f e m a l e , to nourish seed on all the earth ? In a m a n n e r befitting G o d (Scripture) calls t h e h e b ­ d o m a d pure b u t t h e d y a d impure,** for b y nature the number seven is truly pure, inasmuch as it is virginal and u n m i x e d and unmothered, nor does it give birth * nor is it born, as are t h e several (digits) which are in t h e decad, because of its likeness to t h e Eternal/' for H e is uncreated and u n b e g o t t e n * and nothing is b e g o t t e n b y Him, " although H e is the causes of generation a n d things b e g o t t e n , for H e m o v e s all those powers which are naturally well suited to the generation o f w h a t is b e g o t t e n . B u t the n u m b e r t w o is impure. I n t h e first place, because it is e m p t y and n o t dense ; and w h a t is n o t full is also not pure. T h e n too it is the beginning of a vast infinity in m a t t e r . A n d it has inequality because of o b l o n g s / for those (numbers) which are multiplied b y t w o are all o b ­ longs." B u t t h e unequal is n o t pure, and neither is t h e material,*' b u t t h a t which comes from it is doubtful a n d 0

c

e

f

9

ft

k

7

71

0

p

9

r

5

v

x

a

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f

Philo omits the birds mentioned in G e n . vii. 3 . OconpeTT&s. Kadapdv. Lit. not pure." ovrais ; Aucher omits this word. rrapdevos. aKparos. aiLTjTwp. Cf. Leg. All. i. 15. c

d

4 4

9

h

i

rep ovri. That G o d is meant seems probable from the context, but cf. Leg. All. i. 15. dyivqros Kai dyivvyros. See note k. rrjs yeveaeajs* rtov yewrfdevrwv. Kivel. ovvdfiets* Kcvos Kai ov vaoros^ as in J. L y d u s . drreipias hid rr)v vXrjv. Cf. QG i. 15. 8td rovs ercpofirJKeis (dpidpiovs), meaning numbers not square " or produced b y multiplying unequal factors ; cf. Colson's Appendix on Leg. All. i. 3 (vol. i. p . 4 7 7 of L o e b Philo). Aucher's rendering caeteros longos (numeros) " misses the point of the Greek behind A r m . ayl arkaracn, lit. other lengths," as explained in preceding note. T O dviaov. " ' T O VXIKOV. aaXep6v. 85 *

TLKTCL.

k

1

m

n

0

9

v

r

8

1

u

4 4

4 4

44

x

V

QUESTIONS

AND

0

ANSWERS

0

incongruous, lacking a reason for purity, (namely) that w h i c h brings it t o an e n d / A n d it is a u t o m a t i c a l l y b r o u g h t t o an e n d b y periods o f h a r m o n y a n d e q u a l i t y . T h e s e are the natural a s p e c t s / B u t the moral aspects are n o w t o b e s p o k e n of. T h e irrational and unintelligent p a r t ' o f o u r s o u l s * is d i v i d e d i n t o s e v e n p a r t s , i n t o t h e five senses/ the organ o f speech and that o f reproduction/ T h e s e a r e all p u r e i n a v i r t u o u s m a n a n d b y nature are feminine w h e n t h e y b e l o n g to the irrational s p e c i e s / b u t ( w h e n t h e y b e l o n g t o ) a g o o d p o s s e s s o r / t h e y are m a s c u l i n e , for the thoughts o f a virtuous m a n bring virtue to them also, since t h e y are n o t permitted b y his better part to c o m e t o the external senses rashly a n d unrestrained and uncurbed but he subdues them and turns them back to right r e a s o n / B u t in a w i c k e d m a n * the evil p r o d u c e s t w i n s / f o r t h e f o o l i s h m a n is o f t w o m i n d s a n d h e s i t a t e s b e t w e e n t w o courses, m i x i n g things t h a t are n o t t o b e m i x e d , and confusing and mingling those things which can easily b e s e p a r a t e d / S u c h is h e w h o b e a r s a c o l o u r i n h i s s o u l , f o r h e is l i k e o n e s p o t t e d * a n d a l e p e r i n h i s b o d y , d

e

9

;

k

m

p

0

r

w

° dvdpfiooTov. alrtas o r " o c c a s i o n " — d ^ o p / x ^ s . T h e last c l a u s e is o b s c u r e ; A u c h e r r e n d e r s , " q u a e illud in d e s i n e n t i a m {vel, p e r f e c t i o n e m ) c o n d u c a t . " avTovofxcos. A r m . nowag h a s s e v e r a l different m e a n i n g s : t w o o f its c o m m o n G r e e k e q u i v a l e n t s a r e irepiohos ( o r KaBohos) a n d pi4Xos. A u c h e r c h o o s e s t h e latter m e a n i n g h e r e , r e n d e r i n g it b y * c a n t i c u s . " rd vauv. OeorrperTCJS* b

c

d

e

f

9

h

i

i

e

k

1

m

n

92

0

GENESIS,

BOOK

II

is i t w r i t t e n " I w i l l d e s t r o y " f o r i t s o h a p p e n s t h a t w h e n s o m e t h i n g is t o b e b l o t t e d o u t , t h e w r i t i n g is b l o t t e d b u t the writing-tablets ° survive. Thereby H e shows that b e c a u s e o f their i m p i e t y H e will b l o t o u t t h e superficial generation in the m a n n e r o f writing b u t will eternally preserve the use a n d s u b s t a n c e o f t h e h u m a n r a c e as seed for t h o s e t o c o m e in the future. I n a c c o r d w i t h t h i s is w h a t follows, for n e x t t o " I will b l o t " c o m e s " the g r o w t h of vegetation." N o w " growth " is t h e d i s s o l u t i o n o f o p p o s i t e s , * a n d t h a t w h i c h is d i s s o l v e d c a s t s off i t s q u a l i t y b u t k e e p s its s u b s t a n c e a n d its m a t t e r . T h i s is t h e l i t e r a l meaning. B u t t h e d e e p e r m e a n i n g is a s f o l l o w s . The flood is a s y m b o l o f s p i r i t u a l d i s s o l u t i o n / A n d so, when b y t h e g r a c e o f t h e F a t h e r * w e wish t o cast off a n d w a s h off from the mind all t h e s e n s i b l e a n d c o r p o r e a l t h i n g s b y w h i c h i t w a s s t a i n e d a s i f b y ulcers,™ i t is i n u n d a t e d like salt-flats b y t h e flow o f s w e e t s t r e a m s a n d p o t a b l e springs. 0

c

d

f

0

j

k

1

n

0

* 1 6 . ( G e n . vii. 5) W h y d o e s (Scripture) say, " N o a h did everything whatsoever the Lord G o d instructed him " ? ( T h i s i s ) g r e a t p r a i s e f o r t h e r i g h t e o u s m a n , first o f all p

9

° Lit. " the tablets and w r i t i n g . " T h e Greek fragments h a v e at SeArot. C o d . B a r b , h a s TTJV €7ri7roAd£,ovoav ytveoiv. xPV ovatav; A r m . var " u s e " is A u c h e r ' s e m e n d a ­ t i o n o f MSS. vayr place," based on A m b r o s e ' s " substantiam et c o n v e r s a t i o n e m . " T h e G r e e k f r a g m e n t s h a v e rrjv oiaooxrjv rrjs ovoias. Lit. r i s i n g , " see n o t e i o n p . 9 2 . KardXvais dvriKeipLevatv. P r o c o p i u s avTiiraAov Kadaipeais. TToiorrjTa. rrjv ovaiav /cat rrjv vArjv. av/x^oXov rrjs 7rv€VjiaTiKrjs KaraXvaecDSyapm TOV irarpos. aTroppiiTTeiv /cat aTroAovcodcu. TOV vovv. navra TO. alodrjTLKa /cat r d aco/Ltart/cd. Arm. palar u l c e r " h e r e p r o b a b l y c o r r e s p o n d s t o /c^Aiy, a c o r r u p t i o n o f KTJXIS stain," w h i c h the context d e m a n d s . /cara/cAv£€Tai. dAp.vpd, cf. De Confits. Ling. 2 6 . eVeret'AaTO. TOV oacaiov. b

c

aLV

K

a

i

4 4

d

4 4

e

f

9

h

1

i

K

m

1

4 4

4 4

n

v

0

Q

93

QUESTIONS

AND

ANSWERS

b e c a u s e b e c a r r i e d o u t , n o t a p a r t , b u t all o f t h e o r d e r s w i t h a strong conviction and a god-loving mind.° A n d second, because H e does not wish to order h i m s o m u c h as t o instruct him. F o r masters c o m m a n d their servants, b u t l o v e d o n e s instruct their f r i e n d s / especially elders their juniors. T h u s i t is a w o n d e r f u l g i f t t o b e f o u n d in the rank o f servants and in the rank * o f ministers o f God. B u t i t is a s u p e r f l u i t y o f b e n e f i c e n c e t o b e also beloved o f the praiseworthy uncreated One. Moreover (Scripture) n o w carefully presents b o t h names ; it speaks o f the higher p o w e r s / the destructive and the beneficent/ a n d i t p l a c e s " L o r d " first, a n d t h e b e n e f i c e n t " G o d " second. F o r , as it w a s t h e t i m e o f j u d g m e n t , ( S c r i p t u r e ) s a y s t h a t t h e d e s t r o y e r c a m e first. H o w e v e r , b e i n g a k i n d and g o o d and benevolent k i n g / H e leaves s o m e remains — seminal principles through which the vacant places m a y a g a i n b e filled. W h e r e f o r e i n t h e b e g i n n i n g o f c r e a t e d things the expression " let there b e " was n o t a destructive p o w e r but beneficent. A n d s o , in t h e c r e a t i o n o f t h e w o r l d ' H e changed the style o f His names." F o r H e is c a l l e d G o d as b e n e f i c e n t , a n d t h i s n a m e H e r e g u l a r l y " u s e d in c o n s t i t u t i n g t h e universe."' B u t a f t e r all t h i s w a s c o m ­ pleted H e was called L o r d in the creation o f the w o r l d , and b

c

d

e

9

h

j

k

1

m

0

r

s

a

faXoOea) ( C o d . B a r b . deofaXet) oiavoia. KCXCVCLV Or 7TpOOTdTT€LV. ivriAXeodai. heoirorai. dyairirrol. rots i\oiS' L i t . " t h e g r e a t e r t h e less. ragec. A r m . h e r e uses different w o r d a l s o = ra£ei. P r o b . OcpairovTcov, as in C o d . B a r b . * vircpfioXf) rrjs cvepyeoias. vrro rov enaivcrov dyevtyrov. i.e. t h e t w o h i g h e s t a t t r i b u t e s o f G o d , identified w i t h t h e names " L o r d " and " G o d " respectively. rds dvandro) Swdficis* rr]v hia^dctpovoav ( e l s e w h e r e in P h i l o c a l l e d KoAaorypiov). rrjv cv€py€Tiv. 9 xpyGTQS - dyadds Kal cvpLtvqs fiaoiAcvs* Xeii/java. oirepnariKas dpxds. b

c

d

e

f

9

h

1

i

1

m

n

0

v

Kat

r

1 u

v

94

b

€V TTJ KOOpiOTTOLia. rds rdv ovop.droiv KXrjaeis* ovv€X€vp.a. rov Trovrjpov ( o r avAov). TOV onovbatov. 105

o7T€piia.TOS

R

QUESTIONS

AND

ANSWERS

b

" H e ° b r o u g h t a s p i r i t over the earth and the water ceased " ? S o m e w o u l d s a y t h a t b y " s p i r i t " is m e a n t t h e w i n d t h r o u g h w h i c h t h e flood c e a s e d . B u t I m y s e l f d o n o t k n o w o f w a t e r b e i n g d i m i n i s h e d b y a w i n d . R a t h e r is i t d i s ­ turbed and seethes/ Otherwise vast e x p a n s e s o f the sea w o u l d l o n g a g o h a v e b e e n c o n s u m e d / Accordingly, (Scripture) n o w seems t o s p e a k o f t h e spirit o f the D e i t y , b y w h i c h all t h i n g s a r e m a d e s e c u r e , a n d o f t h e t e r r i b l e c o n d i t i o n o f the w o r l d , a n d o f t h o s e t h i n g s w h i c h are in the a i r a n d a r e i n all m i x t u r e s o f p l a n t s a n d a n i m a l s . F o r this t i m e t h e flood w a s n o t a t r i f l i n g o u t p o u r i n g o f w a t e r b u t a l i m i t l e s s a n d i m m e n s e o n e , w h i c h a l m o s t flowed o u t b e y o n d the Pillars o f Heracles and the Great Sea. There­ fore the w h o l e earth and the mountainous regions were flooded. T h a t such (an a m o u n t o f water) should be cleared o u t b y t h e w i n d is n o t fitting, l i k e l y o r r i g h t ; b u t , a s I said, (it m u s t h a v e b e e n d o n e ) b y the invisible p o w e r o f God. c

6

3

71

{

j

fc

1

* 2 9 . ( G e n . v i i i . 2 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " the fountains o f the abyss were covered u p , and the cataracts o f heaven " ? I n t h e first p l a c e , i t is c l e a r t h a t t h e d o w n p o u r was m

n

« LXX ( a n d H e b . ) " G o d . " 7JV€VjJLa. 6 avcfios* KVfjLalvei, a s in P r o c o p i u s . P r o c o p i u s ra. \iiyia-ra. i.e. d r i e d u p b y t h e a c t i o n o f t h e w i n d s . T O T O U deiov irvevpua. P r o c o p i u s irvevfjia TO delov. Or f r e e d ( o f d a n g e r f r o m t h e flood)" ; A r m . yapahov=both dofaArjs a n d d7rrjX\aypi€vos. A u c h e r r e n d e r s , securitatem assequitur." * S o lit., a p p a r e n t l y m e a n i n g varied f o r m s . " * Lit. blow," incidence." T h e Atlantic. VTTO rrjs dopdrov 8wdp.€(os rrjs rov Oeov. eireKaXv^d-qaav ( a s in LXX) o r €Kpv0r)oav. A r m . O . T . were closed." Lit. streams o f falling " ; A u c h e r renders, fluenta poenosa." c

6

d

e

f

9

h

4 4

44

4 4

44

4 4

k

1

m

4 4

n

106

4 4

44

GENESIS,

BOOK

II

i n c e s s a n t d u r i n g t h e first f o r t y d a y s w h e n f r o m t h e e a r t h below the fountains broke forth, and from the heaven a b o v e t h e c a t a r a c t s w e r e o p e n e d ° u n t i l all t h e r e g i o n s o f plain a n d m o u n t a i n were flooded. A n d f o r a n o t h e r full h u n d r e d a n d fifty d a y s t h e s t r e a m s d i d n o t c e a s e f r o m pouring d o w n nor the fountains from welling u p , but they were m o r e gentle, n o longer for increase but for the continuation o f the outpouring o f water. A n d from on high there was assistance/ T h i s is i n d i c a t e d b y w h a t is n o w s a i d , " a f t e r a h u n d r e d a n d fifty d a y s t h e f o u n t a i n s and cataracts were covered u p . " T h u s , so l o n g as t h e y w e r e still n o t k e p t b a c k , i t i s c l e a r t h a t t h e y w e r e a c t i v e / S e c o n d , it w a s n e c e s s a r y t h a t w h a t ( S c r i p t u r e ) a d d u c e s ( a s ) s t r e a m s o f t h e flood, ( n a m e l y ) t h e t w o f o l d r e s e r v o i r o f water, o n e b e i n g the fountains in the earth, the other the streams in the h e a v e n , should b e closed ; f o r in p r o p o r ­ t i o n a s t h e a d d i t i o n a l s u p p l i e s o f m a t e r i a l g i v e o u t , s o is t h i s c o n s u m e d b y e x p e n d i n g itself,* e s p e c i a l l y w h e n t h e divine p o w e r * has c o m m a n d e d it. T h i s is t h e literal meaning.* A s for the deeper meaning —since the flood o f the s o u l wells u p from t w o (sources), f r o m reason as t h o u g h f r o m h e a v e n , a n d also f r o m the b o d y a n d t h e senses as t h o u g h f r o m t h e earth, evil entering i t through the passions, a n d passions t h r o u g h evil at t h e s a m e t i m e , it 0

c

d

9

h

1

m

n

0

a

B

Cf. a b o v e , QG ii. 1 8 o n G e n . v i i . 1 1 . OVK€TI

npos

avfyoiv.

0

irpos hiafjiovrjv. A r m . taracank = b o t h Kardxvois and cVreWa. Aucher " extensionis." J o h n M o n a c h u s reads differently. This seems to m e a n that at G o d ' s c o m m a n d the out­ p o u r i n g o f t h e w a t e r s o f h e a v e n a n d e a r t h c e a s e d , cf. b e l o w . evqpyovv. d

c

e

f

9

h

rafietov 4 4

or

drrodTJKrjv. 4 4

Lit. assistances " o r means." * A u c h e r m o r e freely renders, q u o m a g i s enim deficiunt p r a e b i t i o n e s m a t e r i a e , ista c o n s u m i t u r a s e . " r) 0€ia SuvapLis. T O prjrov. T O vpos hiavoiav. 6 rrjs fox*}* KCLTdKAvapLos. CK rov XoyLupiov. i.f. the s o u l . 4 4

3

k

1

m

N

0

107

QUESTIONS

A N D

ANSWERS b

was necessary for t h e w o r d ° o f t h e divine physician to enter i n t o t h e soul f o r a visit o f healing in order t o heal its illness a n d t o k e e p b a c k both streams. F o r the b e g i n n i n g o f h e a l i n g is t o k e e p b a c k t h e causes o f t h e i l l n e s s a n d n o t t o l e a v e a n y m o r e m a t e r i a l f o r t h e effects o f illness." ( S c r i p t u r e ) h a s i n d i c a t e d t h i s a l s o i n t h e c a s e o f the leper ; for w h e n (the spot) stays a n d n o longer spreads, then in respect o f its staying a n d remaining in the same p l a c e , ( S c r i p t u r e ) h a s legislated t h a t i t is clean, f o r t h a t w h i c h m o v e s a g a i n s t n a t u r e is unclean. c

d

f

9

h

i

3 0 . ( G e n . viii. 3 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " T h e w a t e r w e n t d o w n , d i m i n i s h i n g after a h u n d r e d a n d fifty d a y s " ? W e must inquire whether indeed these hundred a n d fifty d a y s o f s u b s i d i n g a n d d i m i n i s h i n g a r e o t h e r t h a n ( t h e p e r i o d ) w h i c h l a s t e d five m o n t h s o r else allude t o this 3

fc

1

A

b

TOV

Xoyov.

Or

4 4

the healing w o r d o f G o d . "

o f ills s e e Leg. larpov D

e

h

KCLKCOV.

All.

O n t h e L o g o s a s healer

iii. 177 rov 8e dyycXov c

npos

os ion

Xoyos

imoKOTrrjv

cooTrep

Idoews.

KOJXVCLV o r cipyciv o r imax^Lv. L i t . the m a k i n g o f illness." 4 4

4 4

O r h e , " the suspected leper. * L i t . n o t in a c c o r d a n c e w i t h . " P h i l o ' s t e x t differs s l i g h t l y f r o m t h e LXX, w h i c h in turn differs s l i g h t l y f r o m H e b . ( t h e A r m . O . T . differs s l i g h t l y f r o m b o t h LXX a n d P h i l o ) . H e b . has A n d the waters returned f r o m the earth, continuously returning, a n d the waters dis­ a p p e a r e d a t t h e e n d o f a h u n d r e d a n d fifty d a y s " ; LXX h a s Kal iveSCSov TO vbojp rrop€v6p.€Vov and TTJS yf}s, ivcSlbov Kal rjXaTTOvovTO TO vboop /xcrd 7T€VT7)KOvra Kal eKarov r)p,ipas. 4 4

3

4 4

k

1

l>r\TT)Tiov.

Of. G e n . v i i . 2 4 , n o t c i t e d b y P h i l o , a n d the waters w e r e h i g h u p o n t h e e a r t h a h u n d r e d a n d fifty d a y s . " A u c h e r , c o n s t r u i n g a n d i n t e r p r e t i n g d i f f e r e n t l y , r e n d e r s , a n distincti s i n t isti c e n t u m q u i n q u a g i n t a d i e s m i n u e n d a e a q u a e p e r quinque menses." 4 4

44

108

GENESIS, B O O K

II

a

0

former (period) when the flood was unsubsiding, that is, was still increasing.

3 1 . (Gen. viii. 4 ) W h y does (Scripture) say, " T h e ark rested in the seventh m o n t h on the twenty-seventh d a y of the m o n t h " ? I t is fitting t o consider h o w t h e beginning of the flood fell in t h e seventh m o n t h on the twenty-seventh, and t h e diminution (of the flood), when the ark rested u p o n the s u m m i t s of the mountains, also (fell) in the seventh m o n t h on the twenty-seventh o f the m o n t h . I t m u s t therefore be said t h a t there is a h o m o n y m i t y of m o n t h s and d a y s , for t h e beginning of the flood fell in t h e seventh m o n t h on the birthday of the righteous m a n * at t h e vernal equinox, but the diminution (of the flood b e g a n ) in t h e seventh m o n t h , taking its beginning from the flood, at t h e a u t u m ­ nal equinox/' F o r the equinoxes are separated and divided from each other b y seven m o n t h s , having five (months) in the middle.* F o r t h e seventh m o n t h of t h e equinox is potentially also the first, since t h e creation of t h e world t o o k place in this ( m o n t h ) because all things were full at c

d

e

f

9

h

1

° See the verse cited in the preceding note. A r m . anznsteli, not found in the large A r m . dictionary, is composed of the privative particle an and a derivative of znestel to subside " ; Aucher renders, indesinens." €K£a)v vXaTT€i; G r e e k f r a g , h a s o n l y ocb£ei. 0

c

D

6

/

9

h

k

1

m

n

0

v

9

r

8

113

QUESTIONS

AND

ANSWERS

3 5 . ( G e n . v i i i . 7) W h y d i d ( N o a h ) first s e n d t h e r a v e n ? A s f o r t h e l i t e r a l m e a n i n g , t h e r a v e n is s a i d t o b e a s o r t of heralding a n d fulfilling creature. Wherefore down t o o u r o w n t i m e m a n y o b s e r v a n t l y a t t e n d t o i t s flight a n d its v o i c e w h e n it c a w s (as t h o u g h ) i n d i c a t i n g s o m e t h i n g hidden/ B u t a s f o r t h e d e e p e r m e a n i n g / t h e r a v e n is a b l a c k i s h a n d r e c k l e s s a n d s w i f t c r e a t u r e , w h i c h is a s y m ­ bol o f e v i l / f o r it b r i n g s n i g h t a n d d a r k n e s s u p o n t h e s o u l , a n d i t i s v e r y s w i f t , g o i n g o u t t o m e e t all t h i n g s i n t h e world at one time. I n t h e s e c o n d p l a c e , (it leads) * t o t h e d e s t r u c t i o n o f t h o s e w h o w o u l d s e i z e i t / a n d is v e r y r e c k ­ less, f o r it p r o d u c e s a r r o g a n c e * a n d shameless i m p u d e n c e . And t o t h i s is o p p o s e d v i r t u e , ( w h i c h i s ) l u m i n o u s and s t e a d y and m o d e s t and reverent b y nature. A n d so it was r i g h t t o e x p e l b e y o n d t h e b o r d e r s w h a t e v e r residue o f darkness there was in the m i n d which m i g h t have led t o folly/ 0

b

c

d

9

1

771

71

0

36.

( G e n . v i i i . 7) W h y , a f t e r g o i n g o u t , d i d t h e

raven

b

prjTov. dyyeXiKov rt. A r m . vdarem = avvreXetv, 7rXrjpovv jrzpaiveiv, Avctv, e t c . ; A u c h e r r e n d e r s , ** f u n c t i o n i a d d i c t u m / ' Var. calls/' A u c h e r , p u n c t u a t i n g differently, renders, volatum a t q u e g a r r i t u m s u u m (sic) m u l t i e x p e c t a n t , d i j u d i c a n t e s aliquid significare d e incognitis r e b u s . " ' T O irpos SidvoLciv. Opaav o r roXp.rjp6v. avp,f$oXov rrjs KaKias. * T h e A r m . is p r o b a b l y i n c o m p l e t e , a n d t h e G r e e k o r i g i n a l can o n l y b e guessed. A

T O

6

9

d

4 4

e

44

9

h

* Meaning doubtful;

Arm.

ounolacn is nomen agentis o f

v e r b ounim=ex€Lv Kparctv, etc. ; A u c h e r renders, exitium aucupantium." * dXa£oviav vel sim. ; A u c h e r ' s superbia " should superbiam." A r m . h a s a s u p e r f l u o u s " f o r " after and."

4 4

9

44

44

1

"* 0

p

114

4 4

dpcrr),

n

a)TO€ibi]s.

Photos. dpoovvr)v o r " w i c k e d n e s s " — T t o v q p i a v o r ^avXorrjra.

in be

GENESIS, BOOK

II

not return again, for not y e t was any part o f the earth dried ? ° T h e p a s s a g e is t o b e interpreted a l l e g o r i c a l l y , f o r u n ­ r i g h t e o u s n e s s is t h e a d v e r s a r y o f t h e l i g h t o f r i g h t e o u s ­ ness so that it considers being very m e r r y w i t h its r e l a t i v e , t h e flood, m o r e d e s i r a b l e t h a n t h e g o o d w o r k s o f t h e v i r t u o u s man. * F o r u n r i g h t e o u s n e s s is a l o v e r o f confusion and corruption.* 0

c

d

e

f

0

7

3

37. ( G e n . viii. 7) W h y has (Scripture) used enallage, ' saying, " until the water was dried from the earth," for w a t e r is n o t d r i e d f r o m t h e e a r t h , b u t t h e e a r t h i s d r i e d o f water ? It allegorizes in these words, indicating b y the instance o f the water the immeasurableness o f the passions. When stuffed a n d s w o l l e n w i t h t h e s e , t h e s o u l is corrupted."* A n d i t is s a v e d w h e n t h e s e ( p a s s i o n s ) a r e d r i e d u p . For t h e n t h e y are n o t able t o injure the soul in a n y w a y , b e i n g in a certain sense w e a k e n e d a n d d e a d . k

1

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38. ( G e n . viii. 8 ) W h y d o e s ( N o a h ) a s e c o n d t i m e send a dove both " from himself " and t o see whether the Q

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P h i l o h e r e s l i g h t l y alters t h e LXX, w h i c h r e a d s ovx V7rearp€iJj€V cats rod £r)pav6rjvai TO vScop drro rrjs yrjs, t h o u g h in the n e x t s e c t i o n h e f o l l o w s t h e LXX l i t e r a l l y ; H e b . h a s " a n d it w e n t o u t , g o i n g a n d r e t u r n i n g , u n t i l , e t c . " dXXrfyoptav Several o T07ros. dStiaa. dvrtrraXos o r dvrip.axos. rrjs hiKaiocrvvr)S. 7T€pixaprjs. ovv rep ovyyevet. rd dyadd Zpya rd rov arrovhaiov. * ovyxveretos Kal dopas* 4vrjXXa(€. dXXrjyopeZ. rr)v rtov nadoov dpierpiav. O r " d e s t r o y e d "—8ta

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w a s " i n its m o u t h , ' ' s i n c e s i x is t h e first p e r f e c t n u m b e r ° ; for virtue bears in its m o u t h , t h a t is, in its s p e e c h , t h e seeds o f w i s d o m and j u s t i c e and generally o f g o o d n e s s o f soul/ A n d n o t o n l y d o e s it b e a r these b u t it also g i v e s a share in t h e m t o o u t s i d e r s / offering w a t e r t o their souls a n d w a t e r i n g w i t h r e p e n t a n c e their desire f o r sin. 6

c

c

43. ( G e n . viii. 11) W h y ( d o e s S c r i p t u r e say t h a t ) N o a h knew that the water had ceased from the earth ? T h e l i t e r a l m e a n i n g is c l e a r . F o r if the leaf had been t a k e n f r o m t h e w a t e r , i t w o u l d h a v e b e e n still d a m p a n d moist. B u t n o w it w a s d r y ; a n d ( S c r i p t u r e ) s a y s t h a t i t was a " d r y s t i c k , " as t h o u g h it h a d b e e n dried a b o v e a dried earth. B u t a s f o r t h e d e e p e r m e a n i n g *—the w i s e m a n t a k e s it a s a s y m b o l o f r e p e n t a n c e / a n d t h e b r i n g i n g o f t h e l e a f as p r e v e n t i n g t h e o c c u r r e n c e ' o f g r e a t i g n o r ­ ance, " even t h o u g h it w a s n o l o n g e r flourishing a n d b l o s s o m ­ ing but, o n the contrary, was a " dry stick," for the reasons previously stated. A n d at the same t i m e o n e m u s t admire the Father for His great g o o d n e s s and kindness. For t h o u g h destruction had overtaken earthly creatures t h r o u g h their excess o f injustice and i m p i e t y / nevertheless there remained a residue o f antiquity and o f that which had been in the b e g i n n i n g a n d a small a n d l i g h t seed o f ancient virtues/ A n d n o l e s s is i t a s y m b o l o f t h e f a c t 9

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° reAetos dpiOfjios (in t h e P y t h a g o r e a n s e n s e ) . eV ra> Xoyco. ooias ( o r povqa€cos) Kal oiKaioovvrjS. dyadoTrjTOS rrjs fox^S* Kowoivlav. O r " l a y m e n "—rots iSicoTais. TO pryrov. Kap(j>os see n o t e & o n p . 119. * T O rrpos oidvoiav. 6 oo6s o r a o r e t o s . avpfioAov TT\S peravoias. O r " blows "—j8oAa?. dpaOias. rrjs Alav dyadoTrjros Kal xP ) ^ ) ' 0

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vnoXeippa TOV dpxalov. i v TT} dpxjj* Kal XCTTTOV oiT€pp.a dp^aicov dpcTcov; A u c h e r renders, " v i r t u t u m m a j o r u m s e m e n e x i l e , " o m i t t i n g azazoun^XeirTov, w h i c h refers t o t h e " d r y s t i c k . " v

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that the m e m o r y o f the g o o d persons w h o were created i n t h e b e g i n n i n g is n o t a l t o g e t h e r d e s t r o y e d . Wherefore t h e f o l l o w i n g s t a t e m e n t w a s g i v e n as l a w b y s o m e p r o p h e t w h o w a s a disciple and friend o f M o s e s : " I f A l m i g h t y G o d h a d n o t left us a seed, w e s h o u l d h a v e b e c o m e like the blind a n d b a r r e n / ' so as n o t t o k n o w the g o o d and n o t b e able t o b e g e t offspring. A n d blindness and barren­ ness are called in t h e ancestral l a n g u a g e o f the Chaldaeans " S o d o m " and " G o m o r r a h . " 0

c

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1

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4 4 . ( G e n . viii. 12) W h y did h e ( N o a h ) a third t i m e send o u t t h e d o v e a f t e r a n o t h e r s e v e n d a y s , a n d w h y d i d it n o t again return to him ? T h e n o t returning t o h i m applies in w o r d t o the d o v e b u t in deed t o virtue. T h i s is n o t a s y m b o l o f a l i e n a ­ t i o n , ' f o r i t d i d n o t a t t h a t t i m e / as I h a v e s a i d , s e p a r a t e itself, b u t i n t h e m a n n e r o f a r a y o f l i g h t i t w a s s e n t t o s e e the natures o f others. B u t a t t h a t t i m e , n o t finding a n y w h o were receiving d i s c i p l i n e / it again returned and h a s t e n e d s t r a i g h t t o h i m a l o n e . B u t n o w i t is n o l o n g e r t h e p o s s e s s i o n " o f o n e a l o n e b u t is t h e c o m m o n g o o d o f a l l t h o s e w h o w i s h t o t a k e t h e o u t p o u r i n g o f w i s d o m as i f from the earth and f r o m a very early time have thirsted for the knowledge o f wisdom. h

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° O r " g o o d t h i n g s " — T O > V dyaOcbv. She 6 Xoyos ivopLodercOr). I s a i a h i. 9 . H e b . , LXX a n d A r m . O . T . h a v e " L o r d o f h o s t s . " H e b . , LXX a n d A r m . O . T . h a v e " l i k e S o d o m a n d G o ­ morrah." TTJ irarpia yXcoTTrj. Cf. De Somniis ii. 1 9 2 , w h e r e " S o d o m " a l o n e is e t y ­ m o l o g i z e d as TVXTr}pia.

e

destruction."

cf. De Vita Mos. i. 9 7 . £a>07rAaoT€tv. A u c h e r renders, in m e n s i b u s et a n n i s , " b u t A r m . k'an has c o m p a r a t i v e force. * CKXCKTOV rjBos vel sim. St/catov, cf De Abrahamo 27. Philo professes to e t y ­ m o l o g i z e the H e b r e w n a m e N o a h " b u t really renders the a d j e c t i v e a p p l i e d t o N o a h in S c r i p t u r e . OVK e£aip€tT(H ovh* eXcvdcpovrai ooiparLKwv dvayKcov. 1 dpxfj o r igovota. I At. is a r u l e r . " f

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c e d e d n o t i n o n e ( y e a r ) v i e w e d s e p a r a t e l y b y itself, b u t i n six, t h a t ( n u m b e r ) p r o p e r t o t h e b o d y a n d i n e q u a l i t y , s i n c e t h e n u m b e r s i x i s t h e first o b l o n g n u m b e r . F o r this reason (Scripture) says " in the six hundred and first (year) " a n d " r i g h t e o u s in his g e n e r a t i o n . " N o t in t h a t ( g e n e r a t i o n ) w h i c h is u n i v e r s a l n o r i n t h a t w h i c h w a s t o be d e s t r o y e d w a s h e r i g h t e o u s , b u t in respect o f a certain one. F o r t h e c o m p a r i s o n is w i t h his o w n g e n e r a t i o n . B u t p r a i s e w o r t h y a l s o is t h a t ( g e n e r a t i o n ) w h i c h G o d s i n g l e d o u t a n d d e e m e d w o r t h y o f life a b o v e e v e r y g e n e r a ­ t i o n , s e t t i n g a l i m i t t o i t b y w h i c h it w a s t o b e a s t h e e n d o f generations and a g e s , t h a t is, o f those w h i c h m u s t perish, a n d as t h e b e g i n n i n g o f t h o s e w h i c h w e r e t o c o m e afterward. M o s t o f a l l , h o w e v e r , is i t p r o p e r t o p r a i s e him w h o stretched u p w i t h his w h o l e b o d y and l o o k e d ( u p w a r d ) b e c a u s e o f his kinship w i t h G o d . 0

6

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4 6 . ( G e n . v i i i . 1 3 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " N o a h opened the covering * o f the ark " ? T h e l i t e r a l m e a n i n g n e e d s n o e x p o s i t i o n . B u t as f o r t h e d e e p e r m e a n i n g , * s i n c e t h e a r k is s y m b o l i c a l l y t h e b o d y , t h e c o v e r i n g o f t h e b o d y m u s t b e t h o u g h t o f as whatever protects a n d preserves it a n d closely g u a r d s its p o w e r , ( n a m e l y ) p l e a s u r e / F o r b y p l e a s u r e i t is t r u l y preserved and sustained in measure a n d in a c c o r d a n c e i

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rfj c^ciSt rfj rep a(x)p.arL oiKctq Kal rfj dviaorrjTi, cf. Leg. i. 4 o n t h e six m o v e m e n t s o f a n i m a l s . €T€pofirJK7)s i.e. p r o d u c e d b y t h e m u l t i p l y i n g o f u n e q u a l f a c t o r s , see a b o v e , § 12 n o t e s , a n d b e l o w , QG iii. 3 8 . O n this p h r a s e , o c c u r r i n g in G e n . v i . 9, P h i l o d o e s n o t comment above. KadoXiKf). opov. 6

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ovp^oXiKoiS. cr/ce7rd£€t o r KaXvinrei. L i t . " l o n g g u a r d s " b u t A r m . yerkar h e r e p r o b a b l y reflects t h e p r e v e r b a l p a r t i c l e 8 t a - in 8ta^i>AaTT« ; A u c h e r renders m o r e literally, " diu c o n s e r v a t . " rrjv ovvapcv. r) rjhovrj. ovrats. p.€rpois. n

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0

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w i t h n a t u r e , j u s t a s i t is d i s i n t e g r a t e d b y pain. Ac­ cordingly, when the m i n d is s m i t t e n b y h e a v e n l y p l e a s u r e , * i t d e s i r e s t o l e a p u p w a r d a n d c u t o f f all f o r m s o f (sensual) pleasure, in order t h a t it m a y r e m o v e f r o m its m i d s t t h a t w h i c h covers it with a veil a n d darkens it like a s h a d o w , a n d t h a t it m a y b e a b l e t o b r i n g sense-percep­ tion to naked and incorporeal natures. d

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* 4 7 . ( G e n . viii. 14) W h y w a s t h e e a r t h dried u p in t h e seventh month,* o n the twenty-seventh (day) ? D o y o u see t h a t a little before * (Scripture) s p o k e o f the first m o n t h , a n d n o w o f t h e s e v e n t h ? F o r t h e s e v e n t h is t h e s a m e i n t i m e , a s I h a v e s a i d / b u t i n n a t u r e is first i n s o f a r a s i t is c o n n e c t e d w i t h t h e e q u i n o x . Moreover, e x c e l l e n t l y d i d t h e a d v e n t o f t h e flood f a l l i n t h e s e v e n t h m o n t h , o n the twenty-seventh (day), and the letting up a n d s u b s i d i n g o f t h e flood a y e a r l a t e r i n t h e s a m e s e v e n t h m o n t h and o n the same day. " F o r it w a s at the e q u i n o x t h a t t h e flood c a m e , a n d a t t h e v e r y s a m e t i m e (came) t h e r e t u r n o f life. C o n c e r n i n g the causes o f this w e have already written. B u t t h e s e v e n t h m o n t h is h o m o n y m o u s with such months and days. A n d again it w a s o n the twenty-seventh d a y that the ark rested u p o n the m o u n ­ tains. T h i s is t h e m o n t h w h i c h is s e v e n t h i n n a t u r e b u t first i n t i m e , w h i c h is a t t h e e q u i n o x . S o t h a t i t is a t t h e equinoxes that distinctions (are m a d e ) t h r o u g h the seventh months and twenty-seventh days. F o r t h e flood k

1

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c

° Kara vaiv. Avcrai. vn dXyrjoovcov. 6 vovs* vn* ovpavias rjoovrjs. cuod'qaiv. yvp.vals Kai aocofidrois vo€ai. H e b . a n d m o s t LXX MSS. " s e c o n d . " * S e e § 4 5 o n G e n . v i i i . 13. S e e a b o v e , §§ 17, 4 5 . va€i. irayKdXa>s. S e e § 17 o n G e n . v i i . 11. A r m . andren usu. = evOvs o r avrUa b u t h e r e s e e m s t o have the m e a n i n g given above. 6pia>vvpLos. hiaipeoeis o r oiaKplociSi o r p e r h a p s c h o i c e s "—alpcaeis o r eVAoycu. ° M e a n i n g not quite clear to m e . d

6

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4 4

GENESIS,

BOOK

II

( o c c u r r e d ) in t h e s e v e n t h m o n t h , in w h i c h t h e vernal e q u i n o x f a l l s , a n d w h i c h is t h e s e v e n t h i n t i m e a n d t h e first i n n a t u r e . B u t with the same number was the return a n d retreat ( o f the w a t e r ) w h e n t h e ark c a m e t o rest o n the s u m m i t s o f the m o u n t a i n s ; this, again, was in the seventh m o n t h , n o t in the s a m e o n e , b u t in that w h i c h falls a t t h e a u t u m n a l e q u i n o x , w h i c h is s e v e n t h i n n a t u r e b u t first i n t i m e . Moreover, the complete remedying o f the e v i l / w h e n the evil w a s dried u p , similarly ( t o o k place) in the seventh m o n t h , o n the twenty-seventh ( d a y ) , at the v e r n a l e q u i n o x . F o r b o t h t h e b e g i n n i n g o f t h e flood a n d its e n d h a d p r e v i o u s l y r e c e i v e d a l i m i t - f i x i n g at t h e s a m e t i m e , b u t t h e m i d d l e o f h i s l a t e r life w a s t h e m i d d l e t i m e / A n d m o r e e x a c t l y is t o b e e x p l a i n e d w h a t is s a i d (in S c r i p t u r e ) : t h e flood t o g e t h e r w i t h i t s r e m e d y i n g w a s a 0

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* year. F o r its b e g i n n i n g w a s in t h e six h u n d r e d t h year, in the seventh m o n t h , o n the twenty-seventh d a y , so t h a t the interval o f t i m e w a s a c o m p l e t e y e a r , t a k i n g its beginning from the vernal e q u i n o x and similarly ending a t t h e s a m e t i m e , at t h e vernal e q u i n o x . F o r , as I h a v e s a i d , a s t h e y h a d c o r r u p t e d e a r t h l y t h i n g s w h e n filled w i t h fruits, s o , w h e n t h o s e w h o h a d used these fruits h a d perished, and (the survivors) were released a n d delivered f r o m e v i l , t h e e a r t h w a s a g a i n f o u n d t o b e full o f s e e d b e a r i n g t h i n g s a n d trees w h i c h b o r e s u c h fruit as s p r i n g calls forth. F o r H e t h o u g h t it r i g h t t h a t j u s t as t h e earth w a s w h e n i t w a s flooded, s o , w h e n i t w a s d r i e d , i t s h o u l d ° W h e n t h e c a l e n d a r y e a r b e g i n s in T i s h r i ( S e p t . - O c t . ) . Lit. " measure." S e e n o t e a. i.e. t h e flood. Trporepov. A r m . sahmanadrout iun = 6pod€aia b u t this w o r d s e e m s n o t t o b e u s e d e l s e w h e r e in P h i l o ' s w o r k s . A r m . t e x t is o b s c u r e t o m e ; A u c h e r r e n d e r s , " m e d i e t a s autem vitae reparatae, medii t e m p o r i s . " T h e A r m . glossator e x p l a i n s t h a t " in this interval a y e a r o f N o a h ' s life w a s completed." aKpLpearepov. * A r m . orabanak " s o j o u r n i n g a d a y " m a y p o s s i b l y reflect G r . i* rjpLepav " t o a d a y , " i.e. " e x a c t , " a s P r o f . L . A . P o s t suggests. b

c

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127

QUESTIONS

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a g a i n s h o w itself a n d y i e l d (its p r o d u c e ) . A n d do not w o n d e r t h a t t h e e a r t h , g i v e n o n e d a y , g r e w all t h i n g s through the power o f G o d , (such as) seeds, trees, an a b u n d a n c e o f grass, ears, p l a n t s a n d fruits, a n d w a s un­ e x p e c t e d l y full o f all k i n d s . F o r also in the creation o f the w o r l d , in o n e d a y o u t o f the six H e c o m p l e t e d the p r o d u c ­ tion o f plants. B u t these (later plants) were c o m p l e t e in t h e m s e l v e s t o start w i t h a n d b o r e s u c h fruits as w e r e appropriate t o the fertility o f the spring season. F o r all things are p o s s i b l e t o G o d , w h o does n o t need time at a l l in order t o c r e a t e / a

0

c

* 4 8 . ( G e n . viii. 15-16). W h y , after t h e d r y i n g u p o f earth, did N o a h not g o out o f the ark before hearing w o r d * ( o f G o d ) , f o r " T h e L o r d G o d said t o N o a h , out, t h o u and t h y wife and t h y sons and the wives o f sons and the other living creatures " ? f

9

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R i g h t e o u s n e s s * is r e v e r e n t * j u s t as, o n t h e o t h e r h a n d , i n j u s t i c e / w h i c h is i t s o p p o s i t e , is b o a s t f u l a n d s e l f - s a t i s ­ fied/ A n d it i s a n e v i d e n c e o f r e v e r e n c e n o t t o a c q u i e s c e a n d believe in reason m o r e than in G o d . A n d especially for him w h o saw the whole earth suddenly b e c o m e a bound­ less sea w a s it n a t u r a l a n d p r o p e r t o t h i n k t h a t , as w a s natural a n d possible, t h e evil m i g h t return again. A n d he also believed w h a t was c o n s i s t e n t with this, ( n a m e l y ) that as h e h a d entered t h e ark at G o d ' s c o m m a n d , so also h e m

n

° Oclq. hvvdfici. Lit. a p o w e r "—ovvapus or Qovoia. 7rdVra>s. Trotrjaai. TOV Xoyov (sc. TOV Ocov). S o LXX ; H e b . h a s o n l y " G o d . " A u c h e r o m i t s Lord " in his r e n d e r i n g . S o H e b . a n d m o s t MSS. o f LXX ; s o m e LXX MSS. a n d t h e Rohairic version have " thy sons " before thy wife." wSee § 49. H e r e Scripture specifies beasts, birds a n d reptiles. * SiKdioovvr]. ' cvXaprjs. dSt/a'a. dXa^cov Kal avrdpecKos. 0

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GENESIS,

BOOK

II

should g o out at G o d ' s c o m m a n d , for one c a n n o t have complete power over anything if G o d does not guide him a n d first g i v e h i m a c o m m a n d .

49. ( G e n . viii. 18) W h y , w h e n t h e y entered t h e ark, w a s the o r d e r ( o f w o r d s ) " h e a n d his sons " a n d t h e n " a n d his sons' w i v e s , " b u t w h e n t h e y w e n t o u t , w a s it c h a n g e d ? F o r (Scripture) says, " N o a h w e n t o u t a n d his wife " a n d then " his sons a n d his s o n s ' w i v e s . " I n t h e literal sense, b y " g o i n g in " (Scripture) indicates the non-begetting o f seed, b u t b y " g o i n g o u t " it indi­ cates g e n e r a t i o n / F o r w h e n t h e y w e n t in, t h e sons are mentioned together with their father, and the daughtersin-law together with their mother-in-law. But when they w e n t o u t , it w a s as m a r r i e d c o u p l e s , t h e father t o g e t h e r w i t h his wife, a n d t h e n t h e several sons, e a c h w i t h his wife. F o r H e wishes t h r o u g h deeds rather than t h r o u g h w o r d s t o t e a c h H i s disciples w h a t is r i g h t f o r t h e m t o d o . A c ­ c o r d i n g l y , H e said n o t h i n g b y w a y o f v o c a l explanation t o t h e effect t h a t t h o s e w h o w e n t in s h o u l d a b s t a i n f r o m intercourse with their wives, and that when they went out, t h e y should s o w seed in a c c o r d a n c e w i t h nature. This ( H e indicated) b y the order ( o f words) * but n o t b y ex­ claiming and crying aloud, " After so great a destruction 0

0

6

d

f

9

h

j

° S o H e b . a n d LXX in G e n . v i i . 7 ( n o t s e p a r a t e l y d i s c u s s e d b y Philo). H e r e P h i l o ' s t e x t a g r e e s w i t h LXX a g a i n s t H e b . in m a k i n g N o a h ' * w i f e p r e c e d e his s o n s . b

C

e

d

TO pi\r6v.

Lit.

" begetting

of

generation " ;

dyoviav.

both A r m . words

u s u . = yeVeoxs. f

P e r h a p s n o t G o d b u t M o s e s is m e a n t . Philo, like the P a l e s t i n i a n r a b b i s , s o m e t i m e s treats S c r i p t u r e as t h e w o r d o f G o d , s o m e t i m e s as t h e w o r d o f M o s e s , G o d ' s s p o k e s m a n . 9

TOVS

h

yvajplfjiovs,

ojvrj 8iaoaa>v vel

sim.

i

i.e. b y p a i r i n g o f f N o a h w i t h his w i f e , N o a h ' s s o n s w i t h their wives. * L i t . " n o t o n l y " ; w h a t t h e G r e e k c o n s t r u c t i o n w a s is not clear f r o m the A r m . SUPPL. I

P

129

QUESTIONS

AND

ANSWERS

o f all t h o s e w h o w e r e o n e a r t h , d o n o t i n d u l g e i n l u x u r y , f o r t h i s is n o t fitting o r l a w f u l . I t is e n o u g h f o r y o u t o receive the h o n o u r o f life. B u t to g o to bed with your w i v e s is t h e p a r t o f t h o s e s e e k i n g a n d d e s i r i n g s e n s u a l satisfaction." F o r t h e s e i t w a s fitting t o s y m p a t h i z e w i t h w r e t c h e d h u m a n i t y , as b e i n g kin t o it. A n d at the same time they were w a t c h i n g for something unseen that m i g h t b e i m p e n d i n g , lest evil m i g h t o v e r t a k e t h e m at some time. B u t in a d d i t i o n t o this it w o u l d h a v e b e e n i n e p t for t h e m n o w , while the living were perishing, to b e g e t those w h o were n o t ( y e t ) in existence and t o b e snared a n d surfeited at an unseasonable h o u r with sensual pleasure/ B u t a f t e r ( t h e flood) h a d c e a s e d a n d c o m e t o a n e n d , a n d t h e y h a d b e e n saved f r o m t h e evil, H e again instructed t h e m t h r o u g h the order ( o f their leaving the ark) to hasten to procreate, b y specifying not that men (should g o out) with m e n nor w o m e n with w o m e n but females w i t h m a l e s . B u t as f o r t h e d e e p e r m e a n i n g / this m u s t b e s a i d . W h e n t h e s o u l * is a b o u t t o w a s h o f f a n d c l e a n s e i t s s i n s , m a n s h o u l d j o i n w i t h m a n , ( t h a t is) t h e s o v e r e i g n m i n d * like a father s h o u l d j o i n w i t h its particular t h o u g h t s * as w i t h its s o n s , b u t ( n o t j o i n ) a n y o f t h e f e m a l e s e x , ( t h a t is) w h a t b e l o n g s t o sense. F o r it is a t i m e o f w a r , in w h i c h o n e m u s t separate o n e ' s ranks and watch o u t lest t h e y b e m i x e d u p and bring a b o u t defeat instead o f victory. B u t when just the right time has c o m e for the a

0

c

d

e

9

1

m

4 4

° S o lit., p e r h a p s m e a n i n g t o b e t h o u g h t w o r t h y o f l i f e . " i.e. w h i l e in t h e a r k . rjoovrjs. ddvr}. dvoLKeiov. rjoovrjs. Lit. w r i t i n g , " as t h o u g h G o d ' s c o m m a n d w e r e a w r i t t e n o r d e r , o r as i f M o s e s w e r e h e r e a c t i n g G o d ' s r o l e . TO rrpos hidvoiav. * r) t/jvxrj o r , less p r o b a b l y , spirit " — r d 7rv€vp.a ; A u c h e r has animus." TOV r)y€fiova vovv. TOLS /card ficprj Xoyiop.ols» rrpos aioOrjoiv. Tas rdgeis oiaipclv vel sim. 130 0

c

d

6

1

9

44

H

4 4

4 4

1

K

1

m

GENESIS,

BOOK II b

c l e a n s i n g , " a n d t h e r e is a d r y i n g u p o f all i g n o r a n c e a n d o f all t h a t w h i c h is a b l e t o d o h a r m , t h e n i t i s fitting a n d proper for it t o bring together those (elements) which have been divided and separated, not that the masculine thoughts m a y be m a d e w o m a n i s h and relaxed b y softness, but that the female element, t h e senses, m a y b e m a d e manly b y following masculine thoughts and b y receiving from t h e m seed for procreation, that i t m a y perceive (things) with wisdom, prudence, justice and courage, in sum, with v i r t u e / B u t in the s e c o n d p l a c e , in a d d i t i o n t o this, it is p r o p e r t o n o t e also t h a t w h e n confusion c o m e s u p o n t h e m i n d , a n d , l i k e a flood, i n t h e l i f e o f t h e w o r l d m o u n d s o f affairs a r e e r e c t e d a t o n e t i m e , i t is i m p o s s i b l e to sow o rconceive or give birth t o anything g o o d . B u t when discords and attacks and the gradual invasions o f m o n s t r o u s t h o u g h t s a r e k e p t off, t h e n b e i n g d r i e d , l i k e the fertile a n d p r o d u c t i v e places o f t h e earth, i t p r o d u c e s virtues and excellent t h i n g s / c

d

e

/

0

1

j

50. ( G e n . viii. 2 0 ) W h y d i d h e build an altar, n o t h a v i n g been ordered (to d o so) ? It was proper that acts o f gratitude t o G o d should be (performed) w i t h o u t an order and without deliberate delay, t o s h o w a soul free o f passions. F o r i t w a s fitting t h a t h e 1

a

rrjs Kaddpaeats* B e c a u s e o f t h e d o u b l e m e a n i n g o f A r m . hamdren ( = ovp.7ras a n d dp.a) a n d dep linel (= avp,fiaiv€i a n d imTTJoetov eon), o n e m a y a l s o a c c e p t A u c h e r ' s r e n d e r i n g , " q u a n d o v e r o i n t e g r a fiat p u r g a t i o / ' dpa9las. T h e soul. owayayeiv. €KOr)\vva)vrai ol dppeves XoyiapoL 6

0

d

f

e

dppcviKal

0

h

oo(f>iq

ylyvoivrai Kal aaxf>poovvr)

ai aladr)o€is» Kal oiKaioavvrj

Kal

dvopeiq.

dperfj.

1

M e a n i n g not quite clear to m e ; A u c h e r renders, m o r e freely, " q u a n d o c o n f u s i o pervaserit intellectum a d similit u d i n e m d i l u v i i a t q u e n e g o t i i s hujus m u n d i t a m q u a m a g g e r i b u s c o n t r a erectis a l t e r c a r i inter se c o e p e r i n t " ; h e o m i t s t h e w o r d s " in life " a n d a d d s " altercari i n t e r se c o e p e r i n t . " Or " arrogant." L i t . " w o r k s "—epya. evxapiOTrjpLa. i

k

1

131

QUESTIONS

AND

ANSWERS

w h o had received g o o d b y the grace o f G o d should give thanks with a willing disposition. B u t one w h o waits for a c o m m a n d is u n g r a t e f u l , * b e i n g c o m p e l l e d b y n e c e s s i t y t o h o n o u r his benefactor. a

c

5 1 . ( G e n . v i i i . 2 0 ) W h y is h e s a i d t o b u i l d a n a l t a r t o " G o d , " not to " the Lord " ? B e c a u s e in b e n e f a c t i o n s a n d o n t h e o c c a s i o n o f re­ g e n e r a t i o n / as at t h e c r e a t i o n o f t h e w o r l d / H e a s s u m e s o n l y H i s b e n e f i c e n t p o w e r , * b y w h i c h H e m a k e s all t h i n g s , and causes H i s k i n g l y p o w e r * t o b e p u t aside, preferring (the former)J S i m i l a r l y , a l s o n o w t h e r e is t h e b e g i n n i n g o f a regeneration and H e changes to His beneficent p o w e r , w h i c h is c a l l e d " G o d . " F o r H e h a d s e t u p H i s k i n g l y a n d s o v e r e i g n p o w e r , w h i c h is c a l l e d " L o r d , " w h e n h e b r o u g h t d o w n retribution in t h e f o r m o f water. d

e

k

1

5 2 . ( G e n . v i i i . 2 0 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " H e t o o k o f t h e c l e a n beasts a n d b i r d s a n d offered w h o l e burnt-offerings " ? m

° A r m . ar karg=irpds rd^iv, a n o b v i o u s e r r o r f o r irpoora£ivi A u c h e r , n o t s e e i n g this, r e n d e r s , " o r d i n e m . " 0

d

dvayKj).

4 4

M o s t u n c i a l MSS. o f LXX h a v e dew G o d " ( s o also A r m . O . T . ) , b u t a g o o d m a n y cursives and the C o p t i c versions h a v e Kvpicp L o r d , " r e n d e r i n g YHWH, as the H e b . here reads. Lit. place." TraXiyyeveoias. 4 4

e

9

cv

rfj

4 4

f

KoapLOTroua.

h

rfj evepyeriot, 8wd/M€t, o n e o f t h e t w o c h i e f d i v i n e a t t r i b u t e s ( a l s o c a l l e d iroLr}ru M e a n i n g n o t q u i t e c l e a r t o m e ; A u c h e r r e n d e r s , less accurately, I think, facit a u t e m n o m i n e r e g i o dissimilato t a m q u a m s u m m a m auctoritatem praeferente." Lit. second genesis." Lit. o r d e r e d "—cragc vel sim. A r m . bolorartoul = b o t h oXoKapnopia ( o r oXoKapncoois) a n d 6XoKavra)p.a, b o t h o f w h i c h w o r d s e l s e w h e r e i n LXX r e n d e r H e b . *6lah, u s e d h e r e ; m o s t LXX MSS. h e r e h a v e oXoKapnajoiv. i

4 4

k

1

m

132

4 4

4 4

GENESIS,

BOOK

II 0

A l l t h i s is s a i d i n a d e e p e r m e a n i n g , b o t h b e c a u s e h e h a d r e c e i v e d e v e r y t h i n g f r o m G o d as a k i n d n e s s a n d g i f t and that that which was o f the genus o f clean (animals) and unblemished in kind, and o f the t a m e ones the m o s t gentle and u n b l e m i s h e d h e m i g h t c o m p l e t e l y b u r n as w h o l e burnt-offerings. F o r t h e y are sacrifices o f g o o d Jhings a n d are w h o l e a n d full o f w h o l e n e s s , a n d t h e y h a v e t h e status o f f r u i t ; a n d t h e f r u i t is t h e e n d f o r t h e s a k e o f which the plant exists. T h i s is t h e l i t e r a l m e a n i n g / But as f o r t h e d e e p e r m e a n i n g / t h e c l e a n b e a s t s a n d b i r d s are t h e senses a n d t h e m i n d o f t h e wise m a n / ' (for) in t h e m i n d the thoughts * rove about. A n d i t is p r o p e r t o b r i n g a l l these, w h e n t h e y h a v e a l t o g e t h e r b e c o m e fruits, as a t h a n k o f f e r i n g t o t h e F a t h e r , a n d t o offer t h e m a s i m m a c u l a t e a n d u n b l e m i s h e d offerings for sacrifices/ b

6

d

e

i

k

53. ( G e n . viii. 21) W h y d o e s h e sacrifice t o t h e beneficent p o w e r " * o f G o d , w h e n t h e r e c e p t i o n ( o f t h e sacrifice) is through both powers, (namely those o f ) Lord and G o d , for (Scripture) says, " the L o r d G o d smelled a sweet o d o u r " ? n

( T h i s is) b e c a u s e w e w h o , w h e n h o p e w a v e r s , are u n ­ e x p e c t e d l y saved f r o m the evil t h a t c o m e s u p o n us, c o n ­ sider o n l y t h e b e n e f a c t i o n s ( o f G o d ) , a n d in o u r j o y a s c r i b e this to the Benefactor rather t h a n t o the L o r d . But the 0

° irpos hidvoiav. Meaning uncertain; plenae." c

D

b

dvatai o r 7rpooopal. A u c h e r renders, integritate 4 4

E

TOV Xoyov.

TO

TCXOS.

F

TO p-qTov; b u t w h i c h is t h e literal, a n d w h i c h t h e d e e p e r m e a n i n g is n o t c l e a r . TO irpos hidvoiav. TOV ooov ( o r doT€iov) ai aladrjoeis Kal 6 vovs. Philo a p p a r e n t l y means that the beasts s y m b o l i z e the senses, a n d the birds, the m i n d . * ol Xoyiopiol. evxapioTiav. 7rpoo

c

TTXOOTW

KOX

yrjivip,

cf.

QG

i.

4,

Leg.

All.

i.

31

et

al.

ISdav Kai rrjv clKova TOV OVTWS dowfiaTOV "Ovros. T h e a n t e c e d e n t o f " w h o " is g r a m m a t i c a l l y " h i m w h o was m a d e , " b u t o u g h t rather to b e " G o d . " Kara, TOV riXeiov dpiOfiov. A u c h e r o m i t s " t h e d a y s of. *' Cf. L o u i s G i n z b e r g , Legends of the Jews, v o l . v . p . 7 9 , " T h i s d o e s n o t h a r m o n i z e w i t h his g e n e r a l v i e w o f c r e a t i o n , a c c o r d i n g t o w h i c h t h e f o r m e r [the i d e a l m a n ] is o f a t i m e l e s s state (cf. e.g. L e g u m A l l e g . 2. 4 ) , a n d it a p p e a r s t h a t h e tried t o fit a H a g g a d a h [ h o m i l e t i c interpretation] i n t o his s y s t e m but did not succeed." els yedior) dvoptavra, cf. e.g. De Virtutibus 203 xP delaus els dvopidvra TOV oct)p.aTO€Lor} TVTTCO0€LS* e

Kara

TTJV

f

0

h

1

€

ai

141

QUESTIONS

AND

ANSWERS

o n the seventh d a y o f the world, (Scripture) says,° " F o r God h a d n o t caused it t o rain o n the earth, and there w a s n o m a n w h o should c u l t i v a t e the earth " ; t h e n (it says), " G o d m o u l d e d m a n , dust from the earth, and b r e a t h e d i n t o his f a c e t h e b r e a t h o f life, a n d t h e m a n b e c a m e a living s o u l . " A n d s o , b y the literal bearing ( o f S c r i p t u r e ) it h a s b e e n s h o w n h o w t h e b e g i n n i n g o f t h e second genesis o f the h u m a n race was w o r t h y o f the same k i n g s h i p as t h e m a n ( m a d e ) in t h e likeness a n d f o r m ( o f God)/ B u t a s f o r t h e d e e p e r m e a n i n g / it is t o b e i n t e r ­ p r e t e d as f o l l o w s . H e desires t h a t t h e souls o f intelligent m e n i n c r e a s e i n g r e a t n e s s ' a n d m u l t i t u d e ( a n d ) in t h e f o r m o f v i r t u e s , a n d fill t h e m i n d w i t h its f o r m , as t h o u g h it w e r e t h e earth, l e a v i n g n o p a r t e m p t y and v o i d for follies ; a n d t h a t t h e y s h o u l d d o m i n a t e and rule o v e r the e a r t h y b o d y a n d its senses, a n d strike terror a n d fear i n t o b e a s t s , w h i c h is t h e e x e r c i s e - o f t h e will a g a i n s t evil, f o r e v i l is u n t a m e d a n d s a v a g e / A n d (he wishes that they s h o u l d rule) o v e r t h e b i r d s , ( t h a t is) t h o s e w h o are l i g h t l y l i f t e d u p i n t h o u g h t , t h o s e w h o a r e (filled) w i t h v a i n a n d e m p t y arrogance, (and) having been previously a r m e d / c a u s e g r e a t h a r m , n o t b e i n g restrained b y fear. More­ over, ( H e wishes t h a t t h e y should rule over) the reptiles, w h i c h are a s y m b o l o f p o i s o n o u s passions ; for t h r o u g h 6

c

f

9

ft

1

0

G e n . ii. 5 . P h i l o c o m m e n t s u p o n t h e first p a r t o f t h e v e r s e a b o v e in QG i. 2 . S o m o s t MSS. o f LXX ; H e b . a n d A r m . O . T . h a v e " t h e Lord G o d . " G e n . ii. 7. A u c h e r ' s r e n d e r i n g is less i n t e l l i g i b l e t o m e t h a n t h e A r m . ; h e g i v e s " q u o m o d o e r g o e i d e m r e g n o d i g n u s efficitur s e c u n d u m i m a g i n e m f o r m a t i h o m i n i s istud p r i n c i p i u m s e c u n d a e f a c t u r a e h o m i n u m i n d i c a t u m fuit j u x t a litteram referentem." TO rrpos hidvoiav. etSei. d(f>poavvcov. Lit. " m a k e " or " effect." * P r o b . emrrjScvoLS. avoiKeia Kal aypia. TTporepov coTrXiapiivoi; A u c h e r c o n n e c t s t h e p a r t i c i p l e w i t h the p r e c e d i n g p h r a s e , " et i n a n i s u p e r b i a i a m a r m a t a . " T h e r e are s y n t a c t i c a l difficulties in b o t h r e n d e r i n g s . 6

c

d

E

f

9

h

i

k

1

142

ovLifioXov rtov lofioXtov iradwv.

GENESIS,

BOOK

II 0

every soul sense-pleasures and desires and g r i e f and f e a r creep, stabbing and piercing and wounding. A n d b y the fish I u n d e r s t a n d those w h o eagerly welcome a moist and fluid l i f e b u t n o t o n e t h a t is c o n t i n e n t , h e a l t h y a n d lasting. " 0

0

0

o7. (Gen. ix. 3) W h y does (Scripture) say, " Every reptile t h a t lives shall b e t o y o u f o r f o o d " ? T h e n a t u r e o f r e p t i l e s is t w o f o l d . O n e is p o i s o n o u s , a n d t h e o t h e r is t a m e / P o i s o n o u s are t h o s e serpents w h i c h in p l a c e o f feet use the belly a n d breast t o crawl a l o n g ; a n d t a m e are t h o s e w h i c h h a v e l e g s a b o v e their feet. This is t h e l i t e r a l m e a n i n g . ' B u t as f o r t h e d e e p e r meaning,* the p a s s i o n s ' resemble unclean reptiles, while j o y (re­ sembles) clean (reptiles). F o r a l o n g s i d e sensual pleasures t h e r e is t h e p a s s i o n o f j o y . A n d alongside the desire for s e n s u a l p l e a s u r e t h e r e is r e f l e c t i o n . A n d alongside grief t h e r e is r e m o r s e a n d c o n s t r a i n t . * A n d alongside desire t h e r e is c a u t i o n . T h u s , these passions threaten souls with d e a t h and m u r d e r , whereas j o y s are truly living, as H e H i m s e l f h a s s h o w n in a l l e g o r i z i n g , a n d are t h e causes'* o f life f o r t h o s e w h o p o s s e s s t h e m . e

0

7

k

1

m

1

0

v

0

° rjhoval Kai tptcpot Kai Xvirq Kai 6f$os. Xeya). b

c

vypov

d

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Kai

pou>OT) Kai

fitov.

vyicwov

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kpTTZTOV.

f

tofioXos . • . rjptepos ( o r 0LK€10S). OKCXOS o r Kvrjp/qv. T O prjrov. T O rrpos hidvoiav. rd nadr). x P^ €vpoavvrj. I n e a c h c a s e a g o o d p a s s i o n is c o n t r a s t e d w i t h a n evil o n e ; A r m . ar here=7rapd; A u c h e r ' s rendering " a p u d " here a n d b e l o w is m i s l e a d i n g . P o s s i b l y P h i l o h e r e c o n t r a s t s ivOvpLrjpia a n d imOvpia. Lit. " biting " (or " striking " ) and contraction " ; A u c h e r r e n d e r s , " p u n c t i o et c o m p u n c t i o . " h

9

1

k

j

a

o

r

1

m

n

0

irodov.

q

dXXrjyopcov.

v

r

euAdjSeict.

at alrtat.

143

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ANSWERS

5 8 . ( G e n . i x . 3 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A s t h e h e r b s o f f o d d e r ° I h a v e g i v e n y o u all t h i n g s " ? S o m e s a y t h a t t h r o u g h this ( s t a t e m e n t ) " as t h e h e r b s o f f o d d e r I h a v e g i v e n y o u all t h i n g s " t h e e a t i n g o f m e a t is e n j o i n e d . B u t t h o u g h t h i s ( i n t e r p r e t a t i o n ) a l s o is admissible, I myself believe that the legislation indicates t h a t a b o v e all t h e u s e o f h e r b s is n e c e s s a r y , a n d t h a t it implies other additions in t h e f o r m o f herbs w i t h o u t legislating. B u t n o w t h e y * are c u s t o m a r y n o t (only) a m o n g a c h o s e n race o f m e n n o r a m o n g t h o s e w h o are desirous o f w i s d o m / b y w h o m continence o f h a b i t is h o n o u r e d , b u t a m o n g all m e n . all o f w h o m a t o n c e i t is impossible to keep from eating meat. B u t perhaps the p a s s a g e *' is n o t a b o u t f o o d b u t a b o u t a u t h o r i t y ; f o r n o t e v e r y t h i n g t h a t is a n h e r b is e d i b l e n o r is t h e f o o d o f all l i v i n g c r e a t u r e s s u r e a n d s a f e . F o r H e s a w t h e p o i s o n ­ o u s a n d d e a t h - b r i n g i n g (creatures) w h i c h are also ( f o u n d ) a m o n g all o f t h e m . A n d so it m a y b e t h a t w h a t (Scrip­ t u r e ) m e a n s is t h e f o l l o w i n g , t h a t i r r a t i o n a l c r e a t u r e s are t o b e g i v e n o v e r t o , a n d m a d e o b e d i e n t t o m a n , j u s t as we sow herbs and tend them b y agriculture. 6

c

d

0

h

j

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1

* 5 9 . ( G e n . i x . 4 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " F l e s h i n t h e b l o o d o f t h e life y o u s h a l l n o t e a t " ? (Scripture) seems to indicate t h r o u g h these (words) that m

a

ibs Xdxava xoprov, as in LXX ; H e b . " a s h e r b s o f g r a s s . " P r o b . xpypa-Ti&Tai, i.e. " o r a c u l a r l y s p o k e n . " TO vofiodcTelv. Apparently meaning other kinds o f food. i.e. h e r b s . aortas. iyKpasreia TCOV iScov. ofiov o r KOLVCOS. 6 Xoyos. ir€pl dpxrjs o r igovotas ; this is e x p l a i n e d in the last sen­ tence o f the section. * i.e. f o o d d e r i v e d f r o m l i v i n g c r e a t u r e s . dXoya £o)a. LXX Kpeas iv at/xart fox^s ov dyeo0€ ; H e b . " flesh w i t h its s o u l ( = life), its b l o o d y o u shall n o t e a t . " 144 6

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GENESIS, B O O K

II

t h e b l o o d is t h e s u b s t a n c e o f t h e s o u l , ° b u t o f t h e s e n s e p e r c e p t i v e a n d v i t a l s o u l , n o t o f t h a t w h i c h is c a l l e d ( s o u l ) katexochen, ( n a m e l y ) t h a t w h i c h is r a t i o n a l a n d i n t e l l i g e n t . * F o r t h e r e a r e t h r e e p a r t s o f t h e s o u l : o n e is n u t r i t i v e , a n o t h e r is s e n s e - p e r c e p t i v e , a n d t h e t h i r d is r a t i o n a l . N o w t h e d i v i n e s p i r i t is t h e s u b s t a n c e o f t h e r a t i o n a l (part), a c c o r d i n g t o the t h e o l o g i a n / for in (the a c c o u n t o f ) the creation o f the world, he s a y s / " H e breathed the b r e a t h o f life i n t o h i s f a c e " ( a s ) h i s c a u s e / B u t b l o o d is the substance o f the sense-perceptive and vital (soul), for h e s a y s i n a n o t h e r p l a c e / " T h e s o u l o f all flesh i s i t s blood." V e r y properly does (Scripture) say t h a t the b l o o d is t h e s o u l o f flesh. A n d i n t h e flesh a r e s e n s e - p e r c e p t i o n and passion but not mind or reflection/ M o r e o v e r , (the e x p r e s s i o n ) " in t h e b l o o d o f t h e life " i n d i c a t e s t h a t s o u l is o n e t h i n g , a n d b l o o d a n o t h e r , s o t h a t t h e s u b s t a n c e o f t h e s o u l is t r u l y a n d i n f a l l i b l y spirit/ The spirit/ however, 0

d

6

i

1

m

s

° r) rrjs foxv ovola, as in G r e e k f r a g . rrjs alodr)TiKrjs Kal ^aiTiKrjs foxv ; t h e s e c o n d a d j e c t i v e is o m i t t e d in t h e G r e e k f r a g . XoyiKr) Kal voepd, as in t h e G r e e k f r a g . 0p€7m,K6v . . . alaOrjTiKov . . . AoyiKov, as in t h e G r e e k frag. * T O Oelov TTvevpa ; w i t h t h e G r e e k f r a g , w e m u s t e m e n d A r m . ogouy — TTvs.vp.aros t o ogi = Trvevp.a. i.e. M o s e s . ° G e n . ii. 7, cf. QG i. 5 . T h e last p h r a s e ( o n e w o r d in A r m . ) p r e c e d e s t h e w o r d s " t h e b r e a t h o f l i f e , " as t h o u g h it w e r e p a r t o f t h e b i b l i c a l t e x t . * L e v . x v i i . 14. i.e. life. r) aio9r)oi,s Kal TO nddos, ovx d vovs Kal 6 Xoyiapios, as in G r e e k frag. iv alpan i/jvxrjs, as in G r e e k f r a g , (after LXX) ; A u c h e r ineptly renders, " per spiritum sanguinis." dXt)ds ; t h e G r e e k f r a g , h a s o n l y dtftevSais. iTvevpa, as t h e G r e e k f r a g , s h o w s . A r m . ogl a n d hogi a r e p h o n e t i c a l t e r n a n t s , e a c h o f w h i c h r e n d e r s b o t h tpvxri a n d Trvevpa ; h e r e a p p a r e n t l y t h e A r m . t r a n s l a t o r artificially e q u a t e s ogi w i t h foxy a n d hogi w i t h m^u/xa. T h e G r e e k f r a g , d o e s n o t r e p e a t t h e w o r d Trvevpa. b

s

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does n o t o c c u p y any place b y itself alone without the blood b u t is c a r r i e d a l o n g a n d m i x e d t o g e t h e r w i t h t h e b l o o d . F o r t h e a r t e r i e s , t h e v e s s e l s o f b r e a t h , c o n t a i n n o t o n l y air b y itself, u n m i x e d a n d p u r e , b u t a l s o b l o o d , t h o u g h p e r h a p s a small amount. F o r there are t w o k i n d s o f vessels, veins and arteries ; the veins have m o r e b l o o d than breath whereas the arteries h a v e m o r e breath t h a n b l o o d , b u t t h e m i x t u r e in b o t h k i n d s o f vessel is differentiated b y t h e g r e a t e r o r less ( a m o u n t o f b l o o d a n d b r e a t h ) . T h i s is t h e literal m e a n i n g . B u t as f o r t h e d e e p e r m e a n i n g / (Scrip­ t u r e ) c a l l s " b l o o d o f t h e l i f e " i t s h o t a n d fiery v i r t u e ( o r ) uprightness.* A n d h e w h o i s filled w i t h t h i s w i s d o m d e s p i s e s all f o o d a n d all sensual p l e a s u r e / w h i c h are o f t h e b e l l y a n d o f t h e p a r t s b e l o w t h e b e l l y / ' F o r o n e w h o is dissolute and sportive* like the wind, or h i d e - b o u n d b y s l o t h a n d a soft life, " d o e s n o t h i n g b u t fall o n his b e l l y like a reptile o n the g r o u n d , and gives himself u p t o licking w h a t is o n t h e g r o u n d , a n d e n d s h i s life w i t h o u t t a s t i n g the heavenly f o o d w h i c h w i s d o m - l o v i n g souls obtain. a

0

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° L i t . " w o v e n in a n d c a r r i e d / ' p r o b a b l y a d o u b l e r e n d e r ­ i n g o f efjL€p€o0at, f o u n d in t h e G r e e k f r a g . T w o A r m . s y n o n y m s p r o b . render the single G r e e k verb ovyKCKpaodai, f o u n d in t h e G r e e k f r a g , ( w h i c h e n d s at this point). 9

6

c

at dprrjplai, h e r e u s e d in t h e s e n s e o f r e s p i r a t o r y v e s s e l s , cf. De Praemiis 1 4 4 rov pikv cV A€i//lv alp.aros . . . rod b* iv aprrjpLOis TTV€vpLaros. d

Xep€S Kai

F

e

dprrjptai. 0

rd

pyrov.

T O irpos StdVotav. dpcrrjv. O r " r i s i n g " ; A r m . kangnout'iun = dv6p0a)ois, tyepois, dvdoradis; A u c h e r r e n d e r s , " f o r t i t u d i n e m " a n d a d d s , in a f o o t n o t e , " v o x a n c e p s , fortitudo a nobis exposita, poterat e t i a m verti vigor vel in vigore a u t rectitudinem." * ybovrjs* * Cf QG i. 12 ( a b o v e , p . 8 ) . L i t . " e n j o y i n g h i m s e l f " — p r o b . rjoopievos. Lit. " hardened " or " frozen." vypa> {Mai, cf. De Vita Cont. 4 7 vypos . . . /cat doa)ros jSt'os drtaoiv imfiovXos ; A u c h e r ' s " v i t a m q u e h u m i d a m " m i s s e s the metaphorical sense o f the adjective. h

fc

1

m

146

G E N E S I S , B O O K II 6 0 . ( G e n . i x . 5 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " I will r e q u i r e y o u r b l o o d o f y o u r s o u l s , o f all l i v i n g c r e a t u r e s , and f r o m the h a n d o f m a n o f his brother " ° ? T h e r e are t w o classes o f p r e y e r s , o n e ( c o n s i s t i n g ) o f beasts, and the other o f m e n . B u t beasts d o rather little harm because they have n o familiarity with those w h o m they seek t o prey o n , and especially because t h e y are n o t in a u t h o r i t y b u t p r e y u p o n t h o s e w h o h a v e a u t h o r i t y / A n d (Scripture) calls " brothers " t h o s e m e n w h o p l o t mischief/ demonstrating three things. O n e , t h a t all w e m e n are k i n s m e n and b r o t h e r s / b e i n g related b y t h e possession o f an ancient k i n s h i p / since w e receive the lot * o f the rational nature from one mother. T h e s e c o n d is t h a t n e a r l y all g r e a t quarrels a n d p l o t s o c c u r b e t w e e n those w h o are blood-relatives, especially brothers, w h e t h e r 6

c

d

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k

a

T h e a b o v e is a literal t r a n s l a t i o n o f P h i l o ' s a b b r e v i a t e d c i t a t i o n o f t h e b i b l i c a l v e r s e , w h i c h is a w k w a r d l y p h r a s e d b o t h in H e b . a n d LXX. T h e H e b . r e a d s , " a n d a l s o y o u r b l o o d as t o y o u r s o u l s (i.e. y o u r l i f e - b l o o d ) I w i l l r e q u i r e f r o m t h e h a n d o f e v e r y l i v i n g c r e a t u r e , I w i l l r e q u i r e it (sic), a n d f r o m t h e h a n d o f m a n , f r o m t h e h a n d o f m a n his b r o t h e r (i.e. e v e r y m a n ' s b r o t h e r ) I will r e q u i r e t h e s o u l (i.e. life) o f t h e m a n " ; LXX h a s Kal yap TO vpercpov atp.a TCOV iffvx&v vpcov £ K tyTrjou)' CK x P° Ttavroiv TO>P Orjpiatv eK^r)Ti]aai avro, KOX CK X^tpos av6pd>7rov dbeXfov iK^rjT'qaai TT)V foxi °v dvOpatrrov. et

s

v

b

T

c

rageis o r rdyp.ara. emfiovXajv. 0lK€L0T7jTa. T h e t w o v e r b s a r e in t h e s i n g , b u t p r o b a b l y reflect G r e e k u s a g e o f s i n g , v e r b w i t h n e u t . p i . s u b j e c t (9rjpia o r £ o ) a ) ; A u c h e r renders, " m a x i m e q u o d n o n sub principatu c a d u n t s e d p r i n c i p e s d e m o l i u n t u r , " a n d r e m a r k s in a f o o t n o t e , " u b i s u b i n t e l l i g i t u r natura bestiarum, q u a m q u a m G l o s s , v o l u e r i t intelligi hominem." The A r m . glossator paraphrases, " M a n is n o t u n d e r t h e p o w e r ( o f o t h e r s ?) b u t t h e b e a s t s f e a r h i m as their r u l e r . " Lit. plotters " o r cheaters " ; A u c h e r renders, occisores." avyyevels Kal dSeA^ot. Kara dva> avyyeveias ox^aiv c i ; A u c h e r has " virtute." Moses. i.e. N o a h w i l l later o n ( i n G e n . i x . 2 5 , cf. b e l o w , § 7 5 ) curse H a m ' s s o n Canaan because o f H a m ' s disrespect f o r him (Noah). M e a n i n g t h a t H a m w a s father o f C a n a a n . b

c

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g i v e t h e p r o g e n i t o r a share o f t h a t w h i c h h e t h o u g h t it right for the son to share. I n t h e s e c o n d p l a c e , it m a y b e t h a t (Scripture) foretells t o t h o s e w h o are a b l e t o see f r o m a f a r w h a t is d i s t a n t w i t h t h e s h a r p - s i g h t e d e y e s o f the m i n d that H e will t a k e a w a y the land o f the Canaanites after m a n y g e n e r a t i o n s a n d g i v e it t o t h e c h o s e n a n d g o d beloved race. A n d so (Scripture) wishes t o s h o w that C a n a a n , the ruler and i n h a b i t a n t o f t h a t c o u n t r y , practised p e c u l i a r e v i l s o f h i s o w n , a s w e l l as t h o s e o f h i s f a t h e r , s o t h a t f r o m b o t h sides his i g n o b i l i t y a n d l o w - b o r n alienness a r e s h o w n . T h i s is t h e l i t e r a l m e a n i n g / B u t as f o r t h e deeper m e a n i n g / (Scripture) does not say that Canaan was son t o H a m b u t uses a special e x p r e s s i o n / s a y i n g t h a t " H a m w a s t h e f a t h e r o f C a n a a n / ' f o r s u c h a c h a r a c t e r is always the father o f such thoughts. T h i s is s h o w n b y t h e interpretations o f their n a m e s , for w h e n t h e y are rendered f r o m o n e ( l a n g u a g e ) i n t o t h e o t h e r / " H a m " is " h e a t " o r " h o t , " * w h i l e " C a n a a n " is " m e r c h a n t " * o r " m e d i a 0

0

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0

° A p p a r e n t l y this m e a n s t h a t N o a h d i d n o t c u r s e H a m as he did curse H a m ' s son Canaan. T h e G r e e k frag, from P r o c o p i u s h a s a different sense ( t h e t e x t is g i v e n in A p p e n ­ d i x A ) , n a m e l y t h a t h e ( H a m ) d i d n o t r e s p e c t (OVK irifniacv ; A r m . oc sasteac = ovK cVcTt/Ltiyo-cv) his father ( N o a h ) , a n d d i d not g i v e h i m that portion o f respect w h i c h he ( N o a h ) thought it r i g h t t o r e c e i v e f r o m his s o n . rip CKXCKTIO Kal 0€Ocf>lX€L yevei. T h e A r m . lit. = dveXcvdcpta KOI aTraXXoTpiioois ( o r TTpoyparj) rrjs Bvaycvelas ; this last w o r d is p e r h a p s a n e r r o r f o r euyevclas, w h i c h s e e m s t o b e r e q u i r e d b y t h e c o n t e x t ; A u c h e r renders, " mancipatio ac proscriptio ignobilis." 0

c

D

E

T O pTJTOV.

T O 7rp6s oidvoiav. * ioia 7rpoopa. Xoyiapnov. i.e. f r o m H e b r e w i n t o G r e e k . * P h i l o g i v e s t h e s a m e e t y m o l o g y o f ham " t o b e h o t " in De Sobrietate 4 4 . " C a n a a n i t e " is s o m e t i m e s u s e d t y p o l o g i c a l l y in t h e s e n s e o f " m e r c h a n t " in t h e O l d T e s t a m e n t . 9

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156

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BOOK

II

b

c

tor." ° B u t n o w it is e v i d e n t l y n o t a m a t t e r o f k i n s h i p or t h a t o n e i s t h e f a t h e r o r s o n o f t h e o t h e r , b u t i t is n o w evidently the (kinship o f ) t h o u g h t with t h o u g h t that (Scripture) shows, because o f (Canaan's) remoteness from kinship with v i r t u e /

e

*66. ( G e n . i x . 2 0 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " N o a h began to b e a husbandman o f the earth " ? ( S c r i p t u r e ) l i k e n s N o a h t o t h a t first m o u l d e d e a r t h y m a n , for it uses t h e s a m e expression o f him, when he c a m e o u t o f t h e a r k , a s o f t h e other,* f o r t h e r e w a s a b e ­ g i n n i n g o f agriculture b o t h t h e n and now, ' b o t h times after a flood. F o r at t h e creation o f t h e w o r l d the earth w a s , in a sense,* flooded. F o r ( G o d ) w o u l d n o t h a v e said, " L e t the waters b e gathered into o n e gathering, and let the d r y land a p p e a r , " i f there had n o t been an inundation in s o m e abyss o f the earth. B u t n o t ineptly does (Scripture) say he b e g a n t o b e a h u s b a n d m a n , " since in the second genesis o f m a n k i n d h e was the b e g i n n i n g o f b o t h seed and a g r i c u l t u r e a n d o t h e r ( f o r m s o f ) life. T h i s is t h e l i t e r a l /

0

h

3

1

44

° A r m . arit'= iteairqs o r npogcvos, a l s o dopprj, vrrodcais; A u c h e r renders " caussa." W h a t G r e e k w o r d P h i l o u s e d it is h a r d t o s a y . I n De Sobrietate 4 4 , 4 8 P h i l o e t y m o l o g i z e s C a n a a n " as odXos t o s s i n g " ( s e e m i n g l y c o n n e c t i n g it w i t h Heb. na*= to m o v e (constantly) " ) . Lit. not evidently." ovyytvdas. old TTjv dXXorpicooiv TTJV TT}S rrpos dpcrrjv OIK€I6TT)TOS. W e s h o u l d p r o b . f o l l o w A r m . M S . C in o m i t t i n g t h e w o r d s O n agriculture " before what." P h i l o c l o s e l y f o l l o w s LXX KOX rjpgaro Nate dv9pa>7ros yeatpyos yrjs. rep irptoTO) SiairXaodcvri yccoSet ( o r yrjycvel) dv0p(x>7rtp. T h e G r e e k f r a g , f r o m P r o c o p i u s o m i t s ycdtbei ( o r yrjyevei); p e r h a p s it is a d o u b l e t in A r m . Xoyto. * i.e. A d a m w h e n d r i v e n f r o m E d e n , o f G e n . iii. 23. B o t h in A d a m ' s t i m e a n d in N o a h ' s . 44

44

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4 4

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nvd.

LXX a n d H e b . h a v e

4 4

waters under the heavens." 157

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0

0

meaning. B u t as f o r the d e e p e r m e a n i n g , t h e r e is a difference b e t w e e n b e i n g a h u s b a n d m a n a n d a w o r k e r o f t h e e a r t h , w h e r e f o r e , w h e n t h e f r a t r i c i d e is i n t r o d u c e d , i t is s a i d o f h i m t h a t h e s h a l l w o r k t h e e a r t h b u t n o t t h a t h e shall cultivate it. F o r s y m b o l i c a l l y t h e b o d y is c a l l e d " e a r t h " ( s i n c e ) b y n a t u r e o u r ( b o d y ) is e a r t h y , a n d i t works basely and b a d l y like an unskilled hireling. But t h e virtuous m a n cultivates like a skilled and e x p e r i e n c e d c a r e t a k e r o f p l a n t s , a n d t h e h u s b a n d m a n is a n o v e r s e e r o f the g o o d . F o r t h e w o r k e r - m i n d o f t h e b o d y , in a c c o r ­ d a n c e w i t h its b o d i l y ( n a t u r e ) , pursues b o d i l y pleasures, b u t t h e h u s b a n d m a n - m i n d strives t o o b t a i n useful fruits, those which (come) through continence and moderation ; a n d it c u t s off t h e superfluous weaknesses ( t h a t g r o w ) around o u r characters like the branches o f wide-spreading trees. c

d

e

f

0

h

6 7 . ( G e n . i x . 2 0 ) W h y d i d t h e r i g h t e o u s m a n * first p l a n t a vineyard ? I t w a s p r o p e r ( f o r h i m ) t o fall i n t o p e r p l e x i t y w h e r e h e s h o u l d find a p l a n t a f t e r t h e flood, s i n c e all t h o s e t h i n g s which were on the earth had wasted a w a y and perished. B u t w h a t w a s said a little earlier seemed to be true, ( n a m e l y ) t h a t the earth was dried u p at the spring season, for the spring produced a growth o f plants ; accordingly, i

k

b

° T O pijTOV. T O irpos hidvoiav. ycajpyos. epydrrjs rrjs yrjs ; o n this d i s t i n c t i o n see De Agricultura 5 ff. C a i n ; s e e De Agricultura 21 ff. o n G e n . iv. 2 . I n t h e A r m . t e x t t h e p r o n o u n " o u r " is u n a c c o u n t a b l y s e p a r a t e d b y t h e r e l a t i v e c l a u s e f r o m t h e w o r d " b o d y " in the main clause. a>s drcxyos piaOcoros ( o r €p.p.io6os as in De Agricultura 5). 0

d

e

1

9

h

hi*

iyKpareias

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d o u b l e r e n d e r i n g in A r m . ) . * i.e. N o a h . * T h e t w o A r m . v e r b s b o t h =d7rop€iv. I n QG ii. 47 o n G e n . viii. 14. k

158

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GENESIS, B O O K

II

it was natural t h a t b o t h vines and vine-shoots were f o u n d t h a t c o u l d flourish,** a n d t h a t t h e y w e r e g a t h e r e d b y t h e righteous man. B u t it m u s t b e s h o w n w h y h e first p l a n t e d a v i n e y a r d a n d n o t w h e a t a n d b a r l e y , since s o m e fruits are n e c e s s a r y a n d i t is i m p o s s i b l e t o l i v e w i t h o u t t h e m , w h i l e others are the material o f superfluous l u x u r y . N o w those w h i c h a r e n e c e s s a r y t o life h e c o n s e c r a t e d a n d s e t a p a r t f o r G o d as b e i n g u s e f u l ( t o m a n ) , n o t h a v i n g a n y c o - o p e r a ­ tion in their p r o d u c t i o n ; b u t superfluous t h i n g s w e r e a s s i g n e d t o m a n , f o r t h e u s e o f w i n e is s u p e r f l u o u s a n d n o t necessary. A n d so, in the s a m e w a y that G o d H i m s e l f with His o w n hand caused fountains o f potable water to flow o u t w i t h o u t t h e c o - o p e r a t i o n o f m e n , s o a l s o H e g a v e wheat and barley. For both forms o f nourishment, food as w e l l as d r i n k , H e a l o n e b y H i m s e l f b e s t o w e d ( o n m a n ) . B u t t h o s e ( f o o d s ) w h i c h a r e f o r a life o f l u x u r y H e d i d n o t k e e p f o r H i m s e l f " n o r g r u d g e t h a t t h e y s h o u l d fall t o man's possession/ 6

c

d

* 6 8 . ( G e n . i x . 2 1 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " he drank o f the wine and b e c a m e drunken " ? I n t h e first p l a c e , t h e r i g h t e o u s m a n d i d n o t d r i n k t h e w i n e b u t a p o r t i o n o f w i n e * a n d n o t all o f i t . For the incontinent and self-indulgent m a n does n o t give u p g o i n g t o d r i n k i n g - b o u t s b e f o r e h e h a s p u t a w a y i n s i d e h i m s e l f all 9

h

i

° P r o b . fiXaorovs ap,7reXov £wovTOvvTas* vXrj nXcova^ovarjs Tpvr}s. i.e. m a n s h o u l d n o t p r e s u m e t o c l a i m c r e d i t f o r p r o d u c i n g t h e necessities o f life, f o r w h i c h G o d a l o n e is r e s p o n s i b l e . 6

0

d

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ovvcpyiav. OVK

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1

Construction o f A r m . uncertain ; A u c h e r renders, " quin homines assequerentur per industriam p r o p r i a m / ' 9

cmcv

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as in

LXX.

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Noah. *' P h i l o stresses t h e s c r i p t u r a l w o r d i n g wine." 6 aKpaTrjs Kal aacXyrjs vel sim.

4 4

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i

159

QUESTIONS

AND

ANSWERS

0

the u n m i x e d ( w i n e ) . B u t the continent and abstemious m a n measures the things necessary for use. And " becom­ i n g d r u n k e n " is u s e d i n t h e s e n s e o f " m a k i n g u s e o f wine." F o r t h e r e is a t w o f o l d a n d d o u b l e w a y o f b e c o m i n g d r u n k e n : o n e is t o d r i n k w i n e t o e x c e s s , w h i c h is a sin p e c u l i a r t o t h e v i c i o u s a n d e v i l m a n ; t h e o t h e r is t o p a r ­ take o f wine, which always happens to the wise m a n . A c c o r d i n g l y , i t is i n t h e s e c o n d s i g n i f i c a t i o n t h a t t h e v i r t u o u s a n d w i s e m a n is s a i d t o b e d r u n k e n , n o t b y d r i n k ­ i n g w i n e t o excess,* b u t m e r e l y b y partaking o f w i n e / 0

0

d

6 9 . ( G e n . i x . 2 1 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " h e w a s u n c o v e r e d in his h o u s e " ? I t is a m a t t e r o f p r a i s e f o r t h e w i s e m a n b o t h l i t e r a l l y a n d in a deeper sense that his nakedness does n o t (take place) s o m e w h e r e outside b u t that h e w a s in his h o u s e , concealed b y the screen o f his h o u s e . F o r the nakedness o f his b o d y was concealed b y his house, w h i c h was built o f stone and wood. B u t t h e c o v e r i n g a n d s c r e e n o f t h e s o u l is k n o w ­ ledge/ N o w t h e r e a r e t w o k i n d s o f n a k e d n e s s . O n e is b y c h a n c e * and c o m e s t h r o u g h involuntary transgressions,* 9

h

°

TOV CLKpCLTOV (oiVOv).

0

Lit. " instead o f . " L i t . " t o b e e x c e s s i v e in b e i n g senseless in d r i n k i n g w i n e , " p r o b a b l y an a w k w a r d rendering o f a text like that o f t h e G r e e k f r a g , T O irao* olvov Xrjpetv. TO olvovodai 0TT€p els ooov 7TL7TT€L as in t h e G r e e k f r a g . See note c above. O n t h e t h e m e o f " s o b e r d r u n k e n n e s s " (vr)dXios piBrj) in P h i l o a n d o t h e r H e l l e n i s t i c w r i t e r s , see H a n s L e w y , Sobria Ebrietas, G i e s s e n , 1 9 2 9 . iyvpLvcoOrj ev Tx ivl p.6vcp KTX. ; t h u s t h e s e c o n d c h a r g e in t h e A r m . c o r r e s p o n d s t o t h e t h i r d c h a r g e in t h e G r e e k f r a g . , cha OVK ZvSov KTX. * P r o b . SiaxXcvdttov as in G r e e k f r a g . T h e G r e e k frag, has o n l y x^vrjs. T h e G r e e k f r a g , h a s o n l y alhovs K a l evXaficias. B o t h G r e e k f r a g m e n t s ( t h e s e c o n d e n d s w i t h this s e n ­ t e n c e ) h a v e aKT)Ko£vai . . . TOVS doeXcfrovs. A u c h e r ' s t r a n s l a t i o n o m i t s t h e last w o r d . TO pTJTOV. C

e

F

0

h

;

k

1

m

71

162

TO

prjTov.

D

GENESIS,

BOOK

II

a

ing, the wicked and malevolent character was glad and rejoiced and evilly regarded the misfortunes o f others, j u d g i n g t h e m p e c u l i a r l y b y h i m s e l f as t h o u g h ( t h e y w e r e ) right. Because o f this he even n o w exults at the in­ voluntary b e h a v i o u r o f the lover o f w i s d o m / and cele­ b r a t e s a n d p r o c l a i m s his m i s f o r t u n e s , a n d b e c o m e s an adversary a n d a c c u s e r / t h o u g h it w o u l d h a v e b e e n fitting to s h o w tolerance and forgiveness rather than (bring) blame and accusation. A n d s o , b e c a u s e , as I h a v e said b e f o r e , these three—the g o o d , the b a d and the indifferent —are brothers o f o n e another ( a n d ) the offspring o f o n e r e a s o n / t h e y w a t c h o v e r various t h i n g s ; s o m e praise the virtues,* and some, evils/ and others, wealth and honours and other g o o d s w h i c h are a r o u n d t h e b o d y a n d outside the b o d y . T h e s e watchers a n d z e a l o t s o f evil rejoice at the f a l l " o f the wise man, and m o c k , accuse and slander h i m on the 6

6

e

0

h

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m

0

A

T O 7rp6s oidvoiav. T e x t and meaning s o m e w h a t uncertain (from " and evilly r e g a r d e d " ) ; A u c h e r r e n d e r s , " m a l u m est a u t e m ( i n n o t e , " vel, et m a l e a c c u s a t " ) a l i o r u m m i s e r i a s vel a p u d se s o l u m j u d i c a r e , ut j u d e x c o r r i g e n s " ( i n n o t e , " vel, s i c u t c o r r e c t i o " ) . A r m . bark% t r a n s l a t e d a b o v e as " c h a r a c t e r " ( = rjOos o r rpotros), a l s o r e n d e r s dya>y?J, t h e m e a n i n g s e e m i n g l y r e ­ quired b y the context here ; A u c h e r here renders, " c a s u m . " rod rrjs aoias ipaarov, i.e. N o a h . L i t . *' b e c o m i n g a s i n g e r a n d a n n o u n c e r . " T h e A r m . s y n o n y m s are p r o b a b l y a d o u b l e r e n d e r i n g o f Kar-tjyopos. I n QG i. 8 8 o n G e n . v . 3 2 . T O doidopov. kvos cKyovot Xoyiapiov. A r m . verakacouk* lit. = " o v e r s e e r s , " " s u p e r i n t e n d e n t s " a n d t h e l i k e , a n d u s u . r e n d e r s imardrat, eVio*K07roi, e t c . ; b e l o w it is u s e d as a p a r a l l e l o f naxanzmvork* — ^ A C O T C U , w h i c h s u g g e s t s t h a t its G r e e k o r i g i n a l here h a d t h e m e a n i n g o f " jealous observers " or the like ; A u c h e r renders, " praesides." rds dpcrds. rd KaKa. S e e notej. rat irrOLLGfiari. T h e t w o A r m . verbs are p r o b . a d o u b l e rendering o f oiapdXXovoi. b

c

d

e

f

9

h

1

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fc

m

1

n

0

163

QUESTIONS

AND

ANSWERS 0

ground that somehow ° he does not profit from those p a r t s o f w h i c h h e c o n s i s t s a n d o f w h i c h h e is z e a l o u s , w h i c h are g o o d for t h e soul, n o r f r o m those w h i c h (are g o o d ) for the b o d y and are external—neither in the internal virtues n o r in t h o s e t h i n g s w h i c h are b o d i l y and external goods/ B u t (they argue) t h a t h e alone can achieve his p u r p o s e w h o is p r a c t i s e d i n w r o n g d o i n g , w h i c h a l o n e is w o n t t o b e o f profit t o h u m a n life. T h e s e and similar things are stated b y those w h o are watchers o f w i c k e d folly and m o c k the lovers o f virtue * and those things b y w h i c h v i r t u e c o m e s i n t o b e i n g a n d is f o r m e d , j u s t a s s o m e t h i n k t h a t w h i c h is b o d i l y a n d e x t e r n a l h a s t h e s t a t u s o f instruments o f service.* c

d

f

0

h

j

*72. ( G e n . i x . 2 3 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " S h e m a n d J a p h e t h t o o k a g a r m e n t a n d l a i d it u p o n b o t h their shoulders and w e n t b a c k w a r d and covered the naked­ ness o f their father a n d d i d n o t see it " ? T h e literal m e a n i n g is c l e a r . B u t a s f o r t h e d e e p e r m e a n i n g / this m u s t be said. T h e l i g h t a n d h a s t y m a n is 1

m

0

rpoirov r i v d . OVK oj^eAetrat. r d fiepvf: t h e s e n s e o f t h e p h r a s e is n o t c l e a r t o m e . avviararaL. T h e c o n s t r u c t i o n o f t h e A r m . is o b s c u r e , as is A u c h e r ' s s o m e w h a t less literal r e n d e r i n g , " p r a e s i d e s m a l i t i a m a e m u l a n t e s g a u d e n t d e s a p i e n t i s l a p s u , i r r i d e n t et d e t r a h u n t , q u a s i v e r o ille p e r p a r t e s , q u a s p r a e f e r t a c p r o s e q u i t u r s i c u t m e l i o r e s p r o a n i m o , v e l c o r p o r e a u t externis suis, nihil p r o f e c e r i t n e c internis, n e q u e e x t e r n i s v i r t u t i b u s , q u o m i n u s et b o n i s c i r c a et extra c o r p u s , " etc. TT)V TTpodeoiv. dhiKiav. dcjypoavvrjs o r Trovqpias. * TOVS rrjs dp€Tr}s epaards. TOV Xoyov. opydvcov SidKovias ( o r vTTrjpcotas o r Xcirovpyias) ; t h e c o n ­ n e x i o n o f i d e a s is far f r o m c l e a r . P h i l o a b b r e v i a t e s t h e b i b l i c a l v e r s e , w h i c h in b o t h LXX a n d H e b . , after " t h e n a k e d n e s s o f their f a t h e r , " r e a d s " a n d their f a c e s w e r e b a c k w a r d , a n d t h e n a k e d n e s s o f their father they did not see." 0

c

d

e

9

F

h

5

k

1

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164

TO pTJTOV.

" TO

TTpOS

hldvOLOV.

GENESIS,

BOOK

II

satisfied t o see o n l y w h a t is s t r a i g h t a h e a d a n d b e f o r e h i s eyes. B u t t h e wise m a n (sees t h a t w h i c h is) b e h i n d , t h a t is, t h e f u t u r e . F o r j u s t as t h e t h i n g s b e h i n d c o m e after the t h i n g s a h e a d , so t h e future ( c o m e s after) t h e p r e s e n t , and the constant and wise m a n obtains sight o f this, like t h e m y t h i c a l L y n c e u s / h a v i n g e y e s o n all sides. But every wise o n e , n o t m a n b u t m i n d / g o e s b a c k w a r d , that is, looks b e h i n d as at a v e r y r a d i a n t l i g h t ; a n d s e e i n g e v e r y t h i n g c l e a r l y f r o m a l l s i d e s / a n d l o o k i n g a r o u n d , is f o u n d t o b e h e d g e d a b o u t a n d fortified, so t h a t n o p a r t o f t h e soul shall remain naked and u n s e e m l y before the b l o w s and attacks that overtake i t / a

0

6

d

9

7 3 . ( G e n . i x . 2 4 ) W h a t is t h e m e a n i n g " N o a h sobered up from the wine " * ?

o f the

° T h e G r e e k f r a g , is s l i g h t l y d i f f e r e n t :

6 evxcprjs

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words,

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0

ra picXXovra. rcov ivearoorajv. A r m . astin a n d imastoun a r e a d o u b l e r e n d e r i n g o f G r e e k aoT€ios as t h e G r e e k f r a g , shows—astin " c o n s t a n t " b e i n g c h o s e n h e r e as e l s e w h e r e in P h i l o f o r its p h o n e t i c r e s e m b l a n c e to doreios. F o r t h e w o r d s ** l i k e t h e m y t h i c a l L y n c e u s " t h e G r e e k f r a g , h a s o n l y avyalcos, p r o b . a c o r r u p t i o n o f AvyKcats , as H a r r i s s u g g e s t s . T h e G r e e k f r a g , a g r e e s a l m o s t literally w i t h t h e A r m . , nas ovv aocf)6s OVK dvdptonos dXXd vovs; Aucher, rightly puzzled, s o m e w h a t freely renders, " o m n i s e r g o sapiens, qui non ita h o m o est, q u a n t u m i n t e l l e c t u s . " T h e c l a u s e " g o e s b a c k w a r d . . . l i g h t " is n o t f o u n d in t h e G r e e k f r a g . T h e G r e e k f r a g , h a s o n l y KaraOecopLcvos. * T h e G r e e k f r a g , r e a d s m o r e b r i e f l y TTtpnreifrpaKTai irpos rd iv€ord>ra Kal rd dooKrjrws KaraomXd^ovra. A p p a r e n t l y the " n a k e d " a n d " u n s e e m l y " are d u e t o the A r m . translator's m i s u n d e r s t a n d i n g o f ra dooKrrrojs KaraoTnXd^ovra " the things t h a t s w o o p d o w n u n e x p e c t e d l y " as i f ddogov Kal KaratjjiXovv or the like. S o m o s t LXX MSS., igevrn/jev Se Nd)e and rov olvov ; H e b . h a s " A n d N o a h a w a k e n e d f r o m his w i n e . " d

9

e

1

9

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j

165

QUESTIONS

AND

ANSWERS 0

T h e literal m e a n i n g is v e r y c o m p r e h e n s i b l e . But the deeper meaning must b e rendered. W h e n the mind is s t r o n g , i t is a b l e t o s e e c l e a r l y w i t h s o b e r n e s s b o t h t h e t h i n g s before a n d those b e h i n d , t h a t is, the p r e s e n t and the future/ B u t b l i n d n e s s c o m e s u p o n h i m w h o is n o t a b l e t o see clearly either t h e p r e s e n t o r t h e f u t u r e / And t o h i m w h o sees t h e p r e s e n t a n d d o e s n o t g u a r d h i m s e l f b y foreseeing the future, w i n e - b i b b i n g and drunkenness are (ascribed). B u t i n h i m w h o is c a p a b l e o f l o o k i n g a r o u n d a n d c o m p r e h e n d i n g t h e different n a t u r e s o f t h i n g s p r e s e n t a n d future, there are soberness a n d s o b r i e t y / 6

c

d

e

74. ( G e n . i x . 2 4 ) W h y , after r e c k o n i n g H a m as t h e m i d d l e child o f t h e three brothers,* d o e s (Scripture) call h i m " t h e y o u n g e s t , " ' s a y i n g , " w h a t his y o u n g e s t s o n had done to him " ? (Scripture) clearly a l l e g o r i z e s / It takes the youngest t o b e , n o t t h e o n e w h o is s o i n a g e a n d t i m e , b u t t h e o n e who is m o r e y o u t h f u l , f o r w i c k e d n e s s i s u n a b l e t o r e c e i v e a n a g e d a n d elder teaching,"* a n d elder are t h e t h o u g h t s o f 3

1

cart.

T O prjrov yvatpipwrarov T O npos otdvoiav. 6 vovs. VTJa)v. rd ivcarwra; the A m b r o s i a n paraphrase has praeterita." ra p.4XXovra. T h e A r m . w o r d s for " p r e s e n t " and future " are dif­ f e r e n t f r o m t h o s e u s e d in t h e p r e c e d i n g s e n t e n c e . Lit. s o b e r n e s s o f s o b r i e t y , " p r o b . r e n d e r i n g T O rrjs aaxf>poavvr]S vr)dXiov. * Cf. QG i. 8 8 o n G e n . v . 3 2 ; A u c h e r r e n d e r s less literally, in m e d i e t a t e p r o l i u m , sive m e d i u m inter f r a t r e s . " v€a)T€pov, u s e d as s u p e r l a t i v e , as in L X X ; H e b . h a s his small s o n , " also indicating the y o u n g e s t o f three. dXXrjyopel. vecjrcpov ; h e r e t h e A r m . u s e s a different w o r d f r o m t h a t rendered youngest " above. °

B

c

D

e

4 4

f

9

4 4

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44

j

4 4

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lit.

= C I O S C X C C T & H y€povriKr)v

Kal

TTpeofivTepav

6-qoiv; A u c h e r renders m o r e freely, " p e r c i p e r e seniori p r o p r i a m . " 166

p.d-

doctrinam

GENESIS, B O O K a

II

0

wills t h a t are t r u l y h o a r y — t h i s , m o r e o v e r , n o t in b o d y b u t in m i n d . c

75. ( G e n . i x . 2 6 ) W h y , in p r a y i n g for S h e m , d o e s ( N o a h ) say, " Blessed be the L o r d G o d , G o d o f S h e m / and Canaan shall b e h i s s e r v a n t " ? " L o r d " a n d " G o d " is a n a p p o s i t i o n o f t h e t w o c h i e f powers, the beneficent and the k i n g l y / through w h i c h the world came into being. N o w the king m a d e the world in a c c o r d a n c e w i t h H i s b e n e f i c e n c e , w h i l e a f t e r i t s c o m p l e ­ t i o n it w a s p u t in o r d e r b y H i s s o v e r e i g n t y . A c c o r d i n g l y , l i e deemed the wise m a n w o r t h y o f the c o m m o n h o n o u r * w h i c h t h e w h o l e w o r l d r e c e i v e d in c o m m o n , f o r t h e p a r t s of the world were joined with him b y the powers o f the L o r d and G o d / and H e g a v e His beneficent grace and largess with peculiarly a b u n d a n t magnificence. Therefore t h e n a m e o f t h e b e n e f i c e n t p o w e r , " G o d " is t w i c e u s e d ; o n c e , as h a s b e e n s a i d , in a p p o s i t i o n w i t h t h e k i n g l y p o w e r , and a s e c o n d t i m e w i t h o u t visible c o n n e x i o n / in order t h a t the wise m a n m a y b e c o m e w o r t h y o f b o t h the c o m m o n and the special g i f t ( o f G o d ) , being loved b o t h b y the world and b y G o d — b y the world, because o f the c o m m o n g r a c e ; b y G o d , b e c a u s e o f the s p e c i a l ( g r a c e ) . " e

0

h

1

7

° ol rdv ftovX&v Xoyiap.oi. iToXiai; f o r the m e t a p h o r see De Sacr. Abelis 79 v oveiv TTpcoraiv Bvvdpiecov rrjs evepycnoos Kai rrjs jSacriXtKrjs ; see QG ii. 5 1 . 6 Koop,os. eraxBrj vel sim. rrjs KOLirijs Ttp.rjs, cf. De Sobrietate 51-55. A u c h e r renders, " j u n c t i s itidem partibus q u o q u e m u n d i c u m v i r t u t i b u s D o m i n i et D e i , " b u t the A r m . requires " j u n c t i s c u m e o , " not " junctis . . . c u m virtutibus." avev oparrjs ovpmXoKrjs. Kai rrjs KOivrjs Kai rrjs loias oaypeds. hid rrjv i£aipcrov . 0

vt

c

d

e

f

9

h

1

j

k

1

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167

QUESTIONS

AND

ANSWERS

76. ( G e n . i x . 2 7 ) W h y , in p r a y i n g for J a p h e t h , d o e s ( N o a h ) s a y , " G o d shall enlarge J a p h e t h , a n d h e shall d w e l l in t h e h o u s e ° o f S h e m , a n d C a n a a n shall b e t h e i r servant " ?

6

L e a v i n g a s i d e t h e l i t e r a l m e a n i n g , " s i n c e i t is c l e a r , t h e deeper meaning m u s t b e e x a m i n e d ; a c c o r d i n g t o this, the secondary and tertiary g o o d s receive an enlargement, (such as) h e a l t h a n d keenness o f p e r c e p t i o n a n d b e a u t y a n d p o w e r and wealth, g l o r y , nobility, friends and o f f i c e s and m a n y other such things. T h e r e f o r e h e s a y s , " shall en­ large." F o r t h e full p o s s e s s i o n o f s o m a n y t h i n g s separ­ ately and b y themselves works harm to m a n y w h o d o not live in a c c o r d a n c e with righteousness and w i s d o m and the o t h e r v i r t u e s / o f w h i c h t h e full p o s s e s s i o n c o n t r o l s bodily and external things. B u t the inaccessibility and remote­ ness ( o f virtue) leaves it* w i t h o u t m a n a g e m e n t and use. A n d w h e n i t is a b a n d o n e d a n d l e f t a l o n e b y g o o d o v e r ­ s e e r s / it b r i n g s h a r m instead o f t h e profit w h i c h it m i g h t have brought. W h e r e f o r e he prays for h i m w h o possesses b o d i l y a n d e x t e r n a l t h i n g s t h a t " h e shall d w e l l in t h e houses o f the wise m a n , " in order that he m a y look t o w a r d t h e e x a m p l e o f all g o o d , a n d s e e i n g this, m a y set straight his o w n w a y / d

e

1

h

k

1

1

a

Arm. b

C

S o A r m . O . T . ; LXX h a s OLKOLS, H e b . " t e n t s " ; b e l o w t h e has " houses " (plural). S o m e LXX MSS. a n d a n c i e n t v e r s i o n s h a v e " h i s . " d

T O prjrov.

T O irpos

oidvoiav.

e

A s t h e A m b r o s i a n p a r a p h r a s e e x p l a i n s , J a p h e t h is a s y m b o l o f " t h e i n d i f f e r e n t " ( T O aoidfopov) ; see a b o v e , QG i. 8 8 . f

vyUiav

KOL cvaiodrjoiav

Kal

KOXXOS

Kal

8vvap.iv

Kal

TTXOVTOV

Kal iXovs Kal dpxds. KOTO. SiKaioovvqv Kal povTjaiv Kal rds dXXas dperds. olKovop.et vel sim.; Aucher optime dispensat." * i.e. t h e p o s s e s s i o n o f w o r l d l y g o o d s . These overseers " have p r o b . n o c o n n e x i o n with those m e n t i o n e d a b o v e in QG ii. 7 1 . S e e a b o v e , n o t e a. S h e m is h e r e t h e s y m b o l o f t h e w i s e m a n , s e e t h e preceding section. evOvvj] TT)V iavrov 686v. Kal

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9

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4 4

4 4

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168

G E N E S I S , B O O K II *77. ( G e n . i x . 27) W h y , w h e n H a m s i n s , d o e s ( S c r i p t u r e ) p r e s e n t h i s s o n C a n a a n as t h e s e r v a n t o f S h e m a n d J a p h e t h ? I n t h e first p l a c e , b e c a u s e b o t h f a t h e r a n d s o n p r a c t i s e d the same wickedness, b o t h b e i n g mingled without distinc­ t i o n , as i f u s i n g o n e b o d y a n d o n e soul.° A n d in t h e second place, because the father t o o was to be greatly s a d d e n e d b y t h e cursing o f his s o n , k n o w i n g t h a t it w a s n o t so m u c h f o r his o w n s a k e as f o r his father's t h a t h e w a s p u n i s h e d , f o r t h e p u n i s h m e n t (fell) o n t h e p r i m e m o v e r and teacher o f evil t h o u g h t s , w o r d s and d e e d s . T h i s is the literal m e a n i n g / B u t as f o r t h e d e e p e r m e a n i n g , * p o t e n t i a l l y t h e y are t w o — n o t so m u c h m e n as c h a r a c ­ ters/ A n d this is s h o w n b y t h e g i v i n g o f n a m e s , w h i c h also clearly indicates the nature o f t h i n g s / For " Ham " is t o b e i n t e r p r e t e d as " h e a t " o r " h o t , " w h i l e " C a n a a n " means " merchants " or " middle-men." * b

6

7

7 8 . ( G e n . i x . 2 8 ) W h y d i d N o a h , a f t e r t h e flood, l i v e t h r e e h u n d r e d a n d fifty y e a r s ? T h e f o r m o f t h e w o r l d w a s represented as f o u n d e d at the b e g i n n i n g in t w o heptads o f y e a r s / and the wise m a n j

1

ays evl acofian Kal p.iq t/tvxf} Xpw/Acvoi. Canaan. TOV r)yep6va ( o r dpxqy4rr]v) Kal StSdoKaAov KaKtov Aoyiofi&v Kal Xoyatv Kal epywv. TO pTjTOV. TO irpos hidvoiav. rjOrj o r Tpoiroi. OVVapL€L. i.e. t h e e t y m o l o g y o f their n a m e s is i n d i c a t i v e o f t h e i r characters. * S e e n o t e s t o QG ii. 6 5 n e a r e n d . °

b

C

D

E

9

f

h

k

T h i s a p p e a r s t o b e t h e literal m e a n i n g o f t h e o b s c u r e Arm. sentence which A u c h e r m o r e freely renders, " bis septenis annis declaratur j a m ex p r i n c i p i o c o n d i t a a t q u e r e n o v a t a ( s u b N o e ) f o r m a m u n d i " ; h e a d d s in a f o o t n o t e t h a t , as t h e A r m . g l o s s a t o r r e m i n d s u s , t h e w o r l d w a s c r e a t e d in s e v e n d a y s , a n d N o a h w a i t e d s e v e n d a y s b e f o r e s e n d i n g out the d o v e . 6 ao6s ( o r darcTos), i.e. N o a h . 1

169

QUESTIONS

AND

ANSWERS

lived the same n u m b e r times twenty-five, for fourteen times t w e n t y - f i v e is s e v e n t y t i m e s five y e a r s , a n d fifty t i m e s seven. N o w the reckoning o f the seventh and fiftieth y e a r h a s a s p e c i a l o r d e r w h i c h is L e v i t i c a l , f o r t h e r e i t is established. 0

0

6

79. ( G e n . x . 1) W h y , a m o n g the three sons o f N o a h , does H a m a l w a y s a p p e a r in t h e m i d d l e , while the e x t r e m e s v a r y ? W h e n t h e y a r e b o r n , S h e m is m e n t i o n e d first, a s follows, " Shem, H a m , Japheth," • but when they beget c h i l d r e n , J a p h e t h is p u t first in o r d e r , a n d t h e f a m i l y begins to be reckoned from Japheth ? d

T

f

T h o s e w h o investigate t h e literal n a t u r e o f H o l y S c r i p ­ ture pretend t o believe concerning the order o f sons that h e w h o is m e n t i o n e d first, S h e m , is t h e y o u n g e s t , w h i l e t h e l a s t , J a p h e t h , is t h e e l d e s t . B u t s u c h p e r s o n s m a y t h i n k a s they severally please and hold whatever belief they h a p p e n t o find s u i t a b l e . * B y us, however, w h o investigate the intelligible n a t u r e o f o t h e r s it m u s t b e said t h a t o f t h e s e three, t h e g o o d , t h e b a d and t h e indifferent, w h i c h are called s e c o n d a r y g o o d s , * t h e b a d a l w a y s a p p e a r s in t h e m i d d l e , i n o r d e r t h a t i t m a y b e c a u g h t in t h e m i d d l e a n d o v e r c o m e 9

h

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O r " p r i n c i p l e "—Xoyos.

0

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rd£iv.

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T h i s is p r o b a b l y a r e f e r e n c e t o t h e p a s s a g e s in t h e b o o k o f L e v i t i c u s o n t h e S a b b a t h a n d J u b i l e e y e a r ; cf. De Spec. Leg. ii. 176. rd O K / H X , i.e. t h e e l d e s t a n d y o u n g e s t s o n s . I n G e n . x . 1 ; see a l s o QG ii. 6 5 o n G e n . i x . 18-19. I n G e n . x . 2. d

e

f

9

h

TTJV rcov

Upcov

ypappdruiv

prjrrjv vaiv.

Lit. " m a k e pretences (or " excuses " ) , believing " ; Aucher " ratum habent . . . putantes." * A u c h e r r e n d e r s m o r e f r e e l y , ** o p i n i o n i s s u a e r a t i o n e ducti." rrjv voepdv TCJV dXXatv voiv: A u c h e r " m e n t a l e m in his sensum.'' S e e a b o v e , QG ii. 76 a n d QG i. 8 8 . O r " is a l w a y s r e c k o n e d ( b y S c r i p t u r e ) , " j

k

1

170

GENESIS,

BOOK

II

f r o m either side, so t h a t either m a y seize it, press it closely a n d c r u s h it. B u t t h e g o o d a n d t h e i n d i f f e r e n t o r s e c o n d a r y g o o d e x c h a n g e their order. S o l o n g as t h e b a d is p r e s e n t o n l y v i r t u a l l y b u t n o t a c t u a l l y , t h e g o o d is first a n d h a s the rank o f governor and ruler. B u t w h e n an a c t results from will and i n t e n t i o n / and injustice d o e s n o t m e r e l y r e m a i n i n t h e m i n d b u t is r e a l i z e d i n u n j u s t a c t s , ( t h e n ) t h e g o o d , w h i c h is first, c h a n g e s i t s p l a c e t o a n o t h e r o n e i n t h e o r d e r , a s d o t h e g o o d t r a i t s w i t h w h i c h i t is a d o r n e d , a n d it t a k e s l e a v e o f i n s t r u c t i o n a n d m a n a g e m e n t / a s i f n o t a b l e t o u n d e r s t a n d t h e m , like a p h y s i c i a n w h e n h e sees a n illness t h a t is i n c u r a b l e . H o w e v e r , the eldest g o o d m i n i s t e r s t o t h a t v i r t u e w h i c h is b o d i l y a n d e x t e r n a l / a n d carefully watches the e x t r e m e ends/' confining the b e a s t i n a n e t a n d s h o w i n g t h a t it n o l o n g e r h a s p o w e r t o b i t e and do harm. B u t w h e n it p e r c e i v e s t h a t t h i s h a s n o t b e e n d o n e , it c h a n g e s t o a m o r e s e c u r e a n d s t a b l e p l a c e , a n d l e a v e s its f o r m e r p l a c e f o r a m o r e p o w e r f u l o n e , a n d having obtained one easy to c a p t u r e lower d o w n , holds i t ; t h e b a r r i e r a n d g u a r d i n g o f t h i s is h e l d b y a m o r e p o w e r f u l g u a r d / f o r t h e r e is n o t h i n g m o r e p o w e r f u l t h a n v i r t u e . 0

6

c

6

9

j

k

1

m

a

0

ovvdpei fjiovov dXX* OVK eVreXex^lq. TT)V rd£iv. oiKovofiov Kal dpxovros vel sim. tpyov eV rrjs fiovXrjs Kal TOV Xoyiopov yivtrai. eV Ta> vcp. hihaoKaXlav Kal oiKovop,iav. rfj dpeTjj SiaKovci. i.e. S h e m , t h e s y m b o l o f g o o d , l o o k s after J a p h e t h , t h e s y m b o l o f " t h e indifferent " ; cf. QG ii. 7 6 . *' L i t . " t h e e n d s o f t h e e x t r e m e s . " ' T O Orjpiov. Or " t o " ? A s A u c h e r o b s e r v e s , the w h o l e . p a s s a g e " o b s c u r u s est t e x t u s . " T h e A r m . lit. = cvaXajrov; A u c h e r r e n d e r s , " servatu facilem." T h e original o f the o b s c u r e passage ( w h i c h seems t o h a v e n o parallel in P h i l o ) w o u l d n o t b e e a s y t o r e c o n s t r u c t . A r m . cank m e a n s b o t h " b a r r i e r " a n d " a l w a y s " ; A u c h e r c h o o s e s t h e latter m e a n i n g here a n d r e n d e r s , " s e m ­ per." T h i s r e n d e r i n g is a d m i t t e d l y o b s c u r e b u t is c l o s e r t o t h e A r m . t h a n is A u c h e r ' s , " faciliter e n i m o b s e r v a r e s e m p e r a c c i d i t ei fortiori c u s t o d i s v i . " c

d

e

f

9

h

k

1

m

n

171

QUESTIONS

AND

ANSWERS

80. (Gen. x . 4-5) W h y d o " the Kittians and R h o d i a n s ° and the islands o f the Gentiles " (spring) f r o m J a p h e t h ? B e c a u s e ( h i s n a m e ) is t o b e i n t e r p r e t e d a s " b r e a d t h , " f o r h e is b r o a d e n e d i n g r o w t h a n d p r o g r e s s , " a n d i s n o longer contained b y the other part o f those regions which h a v e been granted b y N a t u r e for the use o f m a n , (namely) t h e e a r t h , b u t h e p a s s e s o v e r t o still a n o t h e r ( p a r t ) , t h e sea, and t o the islands w h i c h are in it. T h i s is t h e l i t e r a l meaning.^ B u t as f o r t h e d e e p e r m e a n i n g , t h o s e t h i n g s w h i c h b y n a t u r e are e x t e r n a l g o o d s , (such as) w e a l t h , h o n o u r and authority, are e v e r y w h e r e p o u r e d o u t and e x t e n d e d b o t h t o t h o s e in w h o s e h a n d s t h e y are, a n d , at a distance, t o those in w h o s e h a n d s t h e y are n o t . A n d even m o r e — o r n o t less—do they fence t h e m in round a b o u t and k e e p t h e m c l o s e b e c a u s e o f t h o s e w h o a r e filled w i t h d e s i r e and are lovers o f m o n e y and g l o r y , and, since t h e y l o v e a u t h o r i t y , n o t h i n g is e n o u g h f o r t h e m b e c a u s e o f t h e i r insatiable desire. 0

6

f

8 1 . ( G e n . x . 6 ) W h y is H a m ' s e l d e s t s o n C u s h ? The theologian has expressed a m o s t natural principle i n c a l l i n g C u s h t h e eldest offspring o f e v i l / (since h e is) t h e sparse * n a t u r e o f earth.* F o r e a r t h t h a t is f e r t i l e , w e l l s t o c k e d , w e l l - w a t e r e d , r i c h in h e r b a g e a n d i n g r a i n , a n d w e l l - f o r e s t e d is d i s t r i b u t e d a n d d i v i d e d i n t o t h e p r o d u c t s o f fruit. B u t sparse a n d d u s t y e a r t h is d r y , unfruitful, b a r r e n a n d s t e r i l e , a n d is c a r r i e d o f f a n d l i f t e d u p b y t h e w i n d , a n d 9

h

A

LXX h a s KTJTMH a n d ' P d S i o t ; H e b . h a s Kittim Dodanim ( p r o b . a s c r i b a l e r r o r f o r Rddantm). irXaros ; s e e a b o v e , QG ii. 7 6 o n G e n . i x . 2 7 . Kar av£r)GLV KOX Kara TTpOKoirr)v irXarvvop^vos.

and

0

c

D

f

h

1

i

k

e

T O prjrov. va€L. VGLKO)rarov

9

oidvoiav.

T O npos

6 OeoXoyos

(Moses).

Xoyov.

O r " o f the evil o n e . " Lit. " scattered " o r " s p o r a d i c . " Philo here e t y m o l o g i z e s the n a m e

H e b r e w n a m e , b u t as i f f r o m G r e e k x°vs " dust." 172

" Cush,"

n o t as

a

" heap o f earth,"

GENESIS,

BOOK

II

a

c a u s e s t h e s a l u b r i o u s air t o suffer f r o m d u s t . S u c h are t h e first b u d s o f e v i l , f o r t h e y a r e b a r r e n a n d u n p r o d u c t i v e o f g o o d p r a c t i c e s , a n d a r e t h e c a u s e s o f b a r r e n n e s s i n all the parts o f the soul. 0

0

d

82. ( G e n . x . 8-9) W h y did Cush b e g e t N i m r o d w h o began to be " a giant hunter " before the Lord, wherefore t h e y said, " like N i m r o d a giant hunter before G o d ? I t is p r o p e r t h a t o n e h a v i n g a s p a r s e n a t u r e , w h i c h a s p i r i t u a l b o n d d o e s n o t b r i n g t o g e t h e r a n d h o l d firmly, a n d n o t being the father o f c o n s t a n c y either o f soul or nature or character, but like a giant valuing and h o n o u r i n g earthly things m o r e than heavenly, should show forth the truth o f the story about the giants and Titans. F o r in truth * he w h o is z e a l o u s f o r e a r t h l y a n d c o r r u p t i b l e t h i n g s a l w a y s fights against and makes war o n heavenly things and praiseworthy and wonderful natures, and builds walls and towers * o n earth against heaven. But those things which are here are against t h o s e t h i n g s w h i c h are t h e r e / For t h i s r e a s o n it is n o t i n e p t l y said, " a giant b e f o r e " G o d , " w h i c h c l e a r l y is o p p o s i t i o n t o t h e D e i t y . F o r t h e i m p i o u s m a n is n o n e o t h e r t h a n t h e e n e m y a n d f o e w h o s t a n d s against G o d . W h e r e f o r e i t is p r o v e r b i a l t h a t e v e r y o n e e

9

h

k

7 7 1

0

9

° T O V £am/coi> d e p a ; f o r t h e s a m e e x p r e s s i o n see Leg. ad Gaium 1 2 5 . ayaQa>v imTrjhevfjLdTcov. A u c h e r m o r e f r e e l y r e n d e r s , " c a u s a e sterilitatis a n i m a e p a r t i u m q u e ejus o m n i u m . " 0

0

*

LXX Nc/Jpa) o r

NcjSpwfl.

E

LXX yiyas Kvvrjyos = H e b . gibbor-sayid " c h a m p i o n in hunting." M o s t LXX MSS. h a v e " b e f o r e t h e L o r d G o d " ; H e b . h a s " before Y H W H " ( = " the L o r d " ) . S e e a b o v e , QG ii. 8 1 , n o t e k. rov [AVOOV dXrjdcveiv. , * OVTCJS* > O r " heaps and m o u n d s . " i.e. o n e a r t h . i.e. in h e a v e n . OVK dno OKOTTOV. ivavTcov in t h e b i b l i c a l sense o f " b e f o r e " is inter­ p r e t e d b y P h i l o in t h e u s u a l sense o f " a g a i n s t . " d do-ej8^s. Lit. " around." f

9

h

k

1

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n

0

v

173

QUESTIONS

AND

ANSWERS

w h o is a g r e a t s i n n e r s h o u l d b e c o m p a r e d w i t h ° h i m as t h e c h i e f h e a d a n d f o u n t , as w h e n t h e y s a y , " like N i m r o d . " T h u s t h e n a m e is a c l e a r i n d i c a t i o n o f t h e t h i n g ( s i g n i f i e d ) , f o r it is t o b e t r a n s l a t e d as " E t h i o p i a n , " a n d h i s s k i l l is that o f the hunter. B o t h o f these are t o b e c o n d e m n e d a n d r e p r e h e n d e d , t h e E t h i o p i a n b e c a u s e p u r e evil has n o participation in light, b u t follows night and darkness, w h i l e h u n t i n g is a s f a r r e m o v e d a s p o s s i b l e f r o m t h e r a t i o n a l nature/ B u t h e w h o is a m o n g b e a s t s s e e k s t o e q u a l t h e bestial h a b i t s o f animals t h r o u g h evil passions. 0

c

d

6

° M e a n i n g d o u b t f u l ; lit. " s h o u l d b e e x c h a n g e d ( o r " c o m p l e t e d " ) , b e i n g b r o u g h t b a c k " ; A u c h e r renders, " referri." L i t . " ruler a n d l e a d e r . " P h i l o c o n f u s e s t h e e t y m o l o g y o f " N i m r o d " w i t h that o f his father C u s h , e l s e w h e r e i n t e r p r e t e d as " E t h i o p i a n " ( t h o u g h n o t a b o v e in QG ii. 8 1 ) . I n De Gigantlbus 66 P h i l o e t y m o l o g i z e s " N i m r o d " a s i f f r o m H e b . mrd " t o r e b e l " a n d interprets it a s avropLoX-qais " d e s e r t i o n . " b

c

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T

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1. ( G e n . x v . 7 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " I a m the L o r d G o d ° w h o led thee out o f the land o f the Chaldaeans t o give thee this land to inherit " ? T h e literal m e a n i n g is c l e a r . T h a t w h i c h m u s t b e r e n d e r e d as t h e d e e p e r m e a n i n g is a s f o l l o w s . T h e " land o f t h e C h a l d a e a n s " is s y m b o l i c a l l y m a t h e m a t i c a l t h e o r y , * of which astronomy is p a r t . A n d i n t h i s (field) t h e Chaldaeans labour n o t unsuccessfully or slothfully. Thus H e honours the wise m a n with t w o gifts. For one thing H e takes him away f r o m C h a l d a e a n d o c t r i n e / w h i c h in a d d i t i o n t o b e i n g difficult t o s e i z e a n d g r a s p , is t h e c a u s e o f g r e a t e v i l s a n d i m p i e t y i n a t t r i b u t i n g t o t h a t w h i c h is created the powers o f the Creator, and persuades m e n to h o n o u r and worship the w o r k s o f the world instead o f the b

c

d

f

9

A

4 4

L X X has m e r e l y " G o d , " H e b . has m e r e l y Lord " (YHWH). I n t h e parallel p a s s a g e , Quis Rer. Div. Heres 9 6 , P h i l o f o l l o w s t h e L X X in r e a d i n g G o d . " P o s s i b l y the A r m . t r a n s l a t o r h a s h e r e inserted L o r d " o n t h e basis o f A r m . O . T . w h i c h reads, Lord G o d . " So L X X ; H e b . has Ur Kasdim " ( = U r o f the Chaldaeans). 4 4

44

4 4

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C

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pr)TOV. 4 4

L i t . t o t h e u n d e r s t a n d i n g o f its n a t u r e " ; A u c h e r m o r e freely renders a d sensus e s s e n t i a m . " I n the Quaestiones the u s u a l antithesis t o T O prjTov is T O rrpos oidvoiav. ovpfioAiKajs paOrjpariKr) deaypta iari. dorpovopia in t h e sense o f a s t r o l o g y . Or saves h i m . " Lit. doctrine (or school"—ooyparos) o f o p i n i o n s " ; A u c h e r r e n d e r s ad hoc, d e secta a s t r o l o g o r u m videlicet d e Chaldaeismi hallucinatione." 4 4

e

f

9

h

44

4 4

44

4 4

175

QUESTIONS

AND

ANSWERS

0

Creator o f the world. A n d a g a i n , H e g r a n t s h i m fruitful w i s d o m w h i c h H e s y m b o l i c a l l y calls " l a n d . " A n d the Father shows that w i s d o m a n d virtue are i m m u t a b l e a n d w i t h o u t c h a n g e o r t u r n i n g , f o r it is n o t p r o p e r f o r G o d t o reveal t h a t w h i c h is able t o a d m i t t u r n i n g o r c h a n g e , b e c a u s e t h a t w h i c h is revealed s h o u l d b e a n d r e m a i n u n ­ changeable and constant. B u t t h a t w h i c h is s u b j e c t t o c h a n g e a n d i s w o n t t o b e a l w a y s fluid d o e s n o t a d m i t o f true a n d proper revelation. 0

c

d

2. (Gen. x v . 8 ) W h y does ( A b r a h a m ) s a y , '' Lord,* b y w h a t s h a l l I b e i n f o r m e d t h a t I shall i n h e r i t i t " ? H e seeks a n indication o f knowing (His) a g r e e m e n t / B u t t w o things w o r t h y o f admiration * are described. ( O n e ) , w h i c h i s a n a f f e c t i o n o f t h e m i n d / is t o t r u s t i n G o d in a c c o r d a n c e w i t h t h e w o r d w h i c h H e h a s earlier s p o k e n . A n d ( t h e o t h e r ) is t o h a v e a n i m m e n s e d e s i r e n o t t o b e without a share in certain signs t h r o u g h w h i c h o n e m a y b e sense-perceptibly informed that a promise has been con­ firmed. A n d t o H i m w h o made the promise (he shows) reverential a w e b y using t h e expression " L o r d " ; " f o r , " h e s a y s , " I k n o w t h a t T h o u a r t l o r d a n d ruler o f all t h i n g s a n d t h a t T h o u canst d o all t h i n g s a n d t h a t there is n o t h i n g impossible f o r thee. A n d t h o u g h I m y s e l f h a v e faith in what T h o u hast promised, I n o w desire a n d l o n g t o f

0

k

1

m

a

ra

rov

Koofiov

epya

dvrl

rod

KoapLOTroiov.

b

c

ooLa KOX dpcrrj. Lit. " to show." T h e A r m . t r a n s l a t o r s e e m s t o h a v e t a k e n Kvpios in t h e sense o f " d i v i n e . " * LXX " L o r d G o d , " H e b . " L o r d YHWH" (traditionally r e a d a s " L o r d G o d " s i n c e YHWH b y itself is c o n v e n t i o n ­ ally read " L o r d " ('Adonay)). orjp.€iov. LXX a n d H e b . " k n o w . " * Lit. " zeal " — G T T O V S T J S . O r " promise." O r " inexpressible." irdQos rov vov. L i t . " desire o f y e a r n i n g . " A u c h e r m a y b e r i g h t in c o n n e c t i n g t h e a d v e r b " n o w " w i t h t h e infinitive " t o o b t a i n " a n d in r e n d e r i n g , " citius assequi." d

/

9

h

k

1

m

176

GENESIS,

BOOK

III

o b t a i n , i f n o t the fulfilment, at least s o m e clear sign b y w h i c h the fulfilment will b e revealed. For I am a mortal, and even though I have attained the highest degree o f integrity, I am not always able to contain the impulses o f d e s i r e , so t h a t w h e n I see o r h e a r s o m e t h i n g g o o d I g o t o it s l o w l y a n d n o t i m m e d i a t e l y . Wherefore I pray that T h o u wilt s h o w m e a w a y o f k n o w i n g / so that I m a y comprehend the future." 0

0

6

d

*3. (Gen. x v . 9) W h y does ( G o d ) say, " T a k e for m e a heifer three years old and a s h e - g o a t three years old and a ram three years old and a turtle-dove and a dove " ? H e m e n t i o n s five a n i m a l s w h i c h a r e offered o n t h e s a c r e d altar. A n d t h e y a r e d i v i d e d a m o n g t h e s e ( k i n d s o f ) offer­ ings : o f terrestrial creatures t h r e e — o x , g o a t and b u l l , and o f birds two—turtle-dove and dove. F o r (Scripture) celebrates * the fact t h a t the eternal offerings t a k e their origin from the p a t r i a r c h / w h o was also the founder o f the race/ But instead o f " bring t o m e " i t is s a i d m o s t excellently, " take for m e , " for to a mortal creature" there is n o t h i n g p r o p e r l y h i s o w n , " b u t all t h i n g s a r e t h e g i f t a n d g r a c e o f G o d , t o w h o m i t is p l e a s i n g t h a t o n e w h o h a s r e c e i v e d s o m e t h i n g s h o u l d s h o w g r a t i t u d e w i t h all e a g e r ­ ness/ A n d H e c o m m a n d s him to take a three-year old f

9

A

1

1

0

0

° yevrjros. O r " s h o u l d attain " ( ? ) . A r m . k'ajabaroutHun u s u . = KaXoKayaOia o r euijfleia ; t h e A r m . v a r i a n t k'ajaberout'iun = €vopia. ras rrjs imdvp.ias opfids. yvdipiop.0. o r yvuxjw. L X X 7repLOT€pdv : H e b . gozdl " y o u n g p i g e o n . " ruiv xepaaiwv. P h i l o h e r e uses t h e g e n e r i c n a m e s , b u t t h e last n a m e , " b u l l " ( A r m . dowar u s u . = ravpos), is p u z z l i n g ; o n e e x ­ p e c t s A r m . osxar " s h e e p , " as b e l o w . Possibly the A r m . t r a n s l a t o r read jSouv f o r 6'iv. Lit. " sings." rod rrarpidpxov. rov yevovs. O r " offer." rep yevrjrep. Kvpia>s tSiov. ocopov Kai XVGLK7JS OcCOpidS. rov voua attptos r) 0edVpa>i> KaTaaKevr) pLcpLipLTjTau. T h e v i t y " s e e m s t o m e a n t h e h o l l o w o f t h e s k u l l , r e p r e s e n t e d as s i m i l a r t o t h e h o l l o w s p a c e e n c l o s e d b y t h e tiers o f the t h e a t r e . Lit. ornament"—Koop.os. A u c h e r r i g h t l y r e m a r k s in his f o o t n o t e t h a t A r m . asxarh m a y b e r e n d e r e d either as mundus," or ornamentum." T h e latter m e a n i n g is called for here. L i t . w h a t it v i e w s m o v i n g in a c i r c l e " ; A u c h e r r e n d e r s , colligens o m n i a universim considerata." 186 4 4

/

g

4 4

4 4

4 4

h

4 4

4 4

4 4

ca­

GENESIS,

BOOK

III

thus connected and paired, separated in union and united in division, b u t also t h o s e o f the soul. F o r o f this t o o t h e h i g h e r d i v i s i o n s a r e t w o , l i k e p u b l i c s q u a r e s , t h a t is the rational and irrational, and the parts o f either division have their o w n sections. T h u s , for example, the rational (is d i v i d e d ) i n t o m i n d a n d s p e e c h , w h i l e t h e s e n s i b l e p a r t (is d i v i d e d ) i n t o t h e f o u r s e n s e s , s i n c e t h e fifth ( s e n s e ) , t o u c h , is c o m m o n t o t h e ( o t h e r ) f o u r . T w o o f these, b y w h i c h w e see a n d hear, are p h i l o s o p h i c / a n d t h r o u g h t h e m a g o o d life is a t t a i n e d b y u s . B u t the others, being nonphilosophic, ( n a m e l y ) smell and taste, are servants and have been created only for living. S m e l l i n g is f o r t h e s a k e of the s m e l l / for they continuously take up one another *; a n d c o n t i n u o u s b r e a t h i n g is t h e f o o d o f l i v i n g b e i n g s . A n d t a s t e is f o r t h e s a k e o f f o o d a n d d r i n k . T h u s smell and taste strengthen the mortal b o d y . But sight and hearing help the immortal mind. 0

0

0

d

h

A c c o r d i n g l y , these divisions o f our limbs in b o d y and soul were m a d e b y the Creator. But one should recognize t h a t the parts o f the w o r l d also are d i v i d e d into t w o and are set u p o n e a g a i n s t t h e o t h e r . T h e earth (is d i v i d e d ) into mountains and plains, and water into sweet and s a l t ; t h e s w e e t o r p o t a b l e * is t h a t w h i c h s p r i n g s a n d s t r e a m s y i e l d , a n d t h e s a l t is f r o m t h e s e a . A n d t h e c l i m a t e (is divided) into winter and summer, and again into spring a

Or " colonnades " (possibly double colonnades); Aucher renders " plateae." T h e point o f the c o m p a r i s o n escapes m e . AoyiKos Kai dXoyos. els vovv KOX rov irpoopiK6v Xoyov—Stoic t e r m i n o l o g y o f t e n u s e d e l s e w h e r e in P h i l o . 0

c

D

TO

alodrjTLKov.

e

iX6oooi. 6o. reivovai, a s in t h e G r e e k f r a g . T h e G r e e k f r a g , h a s ald>va. T h e G r e e k f r a g , h a s d pov7Ja€cos epaarrjs* iravappiovios. T h i s a d j . is a p p l i e d t o t h e h e b d o m a d in De Vita Mosis ii. 2 1 0 , c / . De Opif. Mundi 4 8 , F o r other references t o the perfection o f the tetrad see Staehle, p p . 26-31. pt£a Kai OepLcXiov; cf. De Spec. Leg. ii. 4 0 rrpos rcrpdha, TTJV ScKaoos dpx>jv r€ Kai mjyrjv. 0

4 4

c

d

e

9

j

k

1

m

n

0

196

r

f

4 4

h

GENESIS,

BOOK

III

t h e p r i n c i p l e ° o f t h e n u m b e r f o u r all t h i n g s b e i n g c o l l e c t e d r e t u r n h i t h e r , as H e h i m s e l f h a s said. A n d as it is p e r f e c t i n i t s e l f , i t is filled w i t h p e r f e c t e d b e i n g s . N o w what do I m e a n b y this ? I n the generation o f living beings the first ( s t a g e ) is t h e s o w i n g o f s e e d . T h e s e c o n d is w h e n the various o r g a n s are m o d e l l e d b y something akin to n a t u r e / T h e t h i r d , a f t e r t h e f a s h i o n i n g / is t h e i r g r o w t h . A n d t h e f o u r t h , a b o v e all t h e s e , is t h e p e r f e c t i n g o f t h e i r generation. T h e same principle applies t o plants. The s e e d is s o w n i n t h e e a r t h a n d t h e n i t i s m o v e d u p w a r d a n d d o w n w a r d , p a r t l y i n t o r o o t s , p a r t l y i n t o stalks. T h e n it g r o w s , a n d in t h e f o u r t h (stage) bears fruit. A g a i n , trees first o f all b e a r f r u i t , w h i c h t h e n g r o w s . I n t h e t h i r d ( s t a g e ) it c h a n g e s c o l o u r , h a v i n g b e c o m e ripe, a n d in t h e fourth ( s t a g e ) , w h i c h is t h e l a s t , i t b e c o m e s f u l l a n d c o m p l e t e . A n d t h e r e u p o n f o l l o w t h e u s e a n d e n j o y m e n t o f it.* 0

0

d

9

1 3 . ( G e n . x v . 1 6 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " N o t y e t full a r e t h e s i n s o f t h e A m o r i t e s u n t i l n o w " ? S o m e say that B ^ t h i s expression Fate * was introduced b y M o s e s i n t o h i s n a r r a t i v e / a s t h o u g h all t h i n g s w e r e t o b e c o m p l e t e d in a c c o r d a n c e w i t h this t i m e , a n d t i m e s were to be determined b y p e r i o d s / k

°

b

/card TOV Xoyov.

avroreX^s-

c

A u c h e r renders s o m e w h a t differently, " perfectos q u o q u e generat plane. rvnovoOai. A p p a r e n t l y t h e A r m . = VTTO TWOS rfj vo€i ovyyevovse

9

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XPV S

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Xoyos.

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1

A r m . dakatagir r e n d e r s elp.appcvrj, puolpa a n d TU^IJ. A r m . patmout* eamb is t h e instr. c a s e o f t h e n o u n t h a t u s u . r e n d e r s iuTopla o r S o ^ c n s , s o m e t i m e s egfjyrjois. Aucher renders, e x p l i c i t e , " a n d a d d s in a f o o t n o t e notat v o x ilia . . . historice, i d est enarrando explicite" T h e A r m . uses t w o different w o r d s for time." ircpiooois* P r o b a b l y , as A u c h e r s u g g e s t s , this s e c t i o n was originally l o n g e r and contained Philo's o w n interpreta­ t i o n in c o n t r a s t t o t h a t o f s o m e " w h o saw a reference to F a t e in this v e r s e . S u c h a c o n t r a s t e d i n t e r p r e t a t i o n is g i v e n in Quis Rer. Div. Heres 3 0 0 - 3 0 6 . j

4 4

4 4

k

4 4

1

4 4

197

QUESTIONS

AND

ANSWERS

1 4 . ( G e n . x v . 1 7 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " W h e n t h e s u n w e n t d o w n t h e r e c a m e a flame " ° ? Either the sun appeared flame-like in its s e t t i n g , o r a n o t h e r flame, n o t l i g h t n i n g b u t s o m e k i n d o f fire a k i n t o i t , f e l l f r o m a b o v e a t e v e n i n g . T h i s is t h e p l a i n i n t e r ­ p r e t a t i o n o f t h e o r a c l e . B u t t h i s is t o b e s a i d b y w a y o f conjecture. b

0

1 5 . ( G e n . x v . 17) W h a t i s t h e m e a n i n g o f t h e w o r d s , " Behold, a smoking furnace and torches o f fire, w h i c h passed t h r o u g h the midst o f the half-pieces " ? T h e l i t e r a l m e a n i n g is c l e a r , f o r t h e f o u n t a i n a n d r o o t o f the divine L o g o s wishes the victims to be c o n s u m e d , n o t b y t h a t fire w h i c h h a s b e e n g i v e n t o u s f o r u s e / b u t b y t h a t w h i c h c o m e s d o w n f r o m a b o v e f r o m the ether, in order that the purity o f the substance * o f heaven m a y be a t t e s t e d b y t h e h o l i n e s s w h i c h is i n t h e v i c t i m s . B u t a s f o r t h e d e e p e r m e a n i n g / all s u b l u n a r y t h i n g s a r e l i k e n e d to the smoking furnace, because o f the vapour from earth a n d w a t e r , in w h i c h are t h e divisions o f nature. A s has b e e n s h o w n a b o v e / t h e several t h i n g s w h i c h are parts o f d

e

f

9

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S o LXX, €7T€t ok lylvi.ro 6 rjAios npos hvofiats, A6£ iyevero; H e b . r e a d s " w h e n t h e s u n set a n d it w a s d a r k . " A p p a r e n t l y LXX r e a d H e b . lahaf flame" instead o f 'Hatdh darkness." carafe. hid ho£cov vel sim. A u c h e r r e n d e r s , v e r u m illud q u o d sensum respicit d i c e n d u m est." E v i d e n t l y t h e rest o f t h e s e c t i o n is m i s s i n g o r is t o b e s u p p l i e d f r o m t h e f o l l o w i n g section o n the s e c o n d half o f the biblical verse. S o LXX, XaLmdhes ; H e b . h a s s i n g . , torch." dvd fxiaov TCOV hixorop/rjpLdrcov, as in LXX. F o r a p a r a l l e l a l l e g o r y see Quis Rer. Div. Heres 3 0 8 - 3 1 2 . 4 4

44

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i.e. G o d . * i.e. f o r p r o f a n e u s e . TTJS ovoias. ' TO rrpos bidvoiav. * QG iii. 5 . 1

198

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III 0

the w o r l d are divided into t w o . A n d b y t h e s e , like t o r c h e s o f fire, a r e k i n d l e d t h e m o s t s w i f t l y m o v i n g a n d m o s t effective p o w e r s , t h e d i v i n e w o r d s , b u r n i n g a n d a f l a m e . N o w they keep the universe intact, one with another t o g e t h e r / and n o w t h e y purify the superfluous f o g . T h e m o s t p a r t i c u l a r a n d p r o p e r c a u s e is t o b e e x p l a i n e d i n t h e f o l l o w i n g w a y . H u m a n life is l i k e a s m o k i n g f u r n a c e , n o t h a v i n g a c l e a r a n d p u r e fire a n d p u r e l i g h t , b u t a b u n ­ dant smoke (coming) through a smoking and obscuring flame, which produces f o g and darkness and veiling o f the eyes, not o f the b o d y , but o f the soul, which prevents t h e m from seeing clearly outwards until the Saviour G o d lights the heavenly torches. B y these I m e a n the m o s t pure and holy s p a r k s / which unite the t w o parts divided o n the right side and o n the left, a n d at t h e s a m e t i m e illuminate them and b e c o m e the causes o f h a r m o n y and splendour.* 6

6

6

f

9

16. ( G e n . x v . 18) W h y d o e s (Scripture) say, " O n t h a t a

W h a t " these " a r e is n o t w h o l l y c l e a r . T o j u d g e f r o m the parallel in Quis Rer. Div. Heres 3 1 1 - 3 1 2 " t h e s e " a r e the divided t h i n g s , " w h i c h are kindled b y the divine p o w e r s . W e should therefore correct the A r m . construction here to read a n d t h e s e . . . a r e k i n d l e d b y the . . . d i v i n e words." ovvdp.eis. o l Oeioi XoyoL; A u c h e r r e n d e r s m o r e f r e e l y , ardentes sane velut ignei sermones d i v i n i . " T h i s is t h e literal m e a n i n g o f t h e o b s c u r e A r m . text, which A u c h e r renders, m o d o universum totum secum i n v i c e m i n t e g r e s e r v a n t e s . " T h e g e n e r a l i d e a is t h e s a m e as that in Quis Rer. Div. Heres 3 1 2 , the d i v i n e p o w e r s , as t h e y pass t h r o u g h t h e m i d s t o f o b j e c t s a n d b o d i e s , d e s t r o y n o t h i n g — f o r the half-pieces remain u n h a r m e d — b u t divide and distinguish v e r y well the nature o f e a c h . " r) loLwrdrrj Kal olKciordrrj atria. T h e A r m . uses t w o different w o r d s f o r pure." d aa)rr)p dcos* P r o b . amvBijpas, as in Quis Rer. Div. Heres 3 0 9 ; t h e A r m . w o r d can also mean rays, b e a m s . " alriai yevdp.€voi dppLOvias Kal Xapi7rp6rT]ros. 44

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day ° H e m a d e a covenant with Abraham, saying, T o thy seed will I g i v e this land f r o m the river o f E g y p t t o the great river E u p h r a t e s " ? T h e l i t e r a l m e a n i n g is t h a t i t d e s c r i b e s t h e b o u n d a r i e s o f the r e g i o n b e t w e e n the t w o rivers, t h a t o f E g y p t and t h e E u p h r a t e s , f o r anciently t h e land a n d the river w e r e homonymously called " E g y p t . " A w i t n e s s t o t h i s is the p o e t , w h o says, " A t the river o f E g y p t stay the ships w h i c h y o u steer f r o m b o t h s i d e s . " B u t as f o r t h e d e e p e r m e a n i n g / i t i n d i c a t e s f e l i c i t y / w h i c h is t h e f u l f i l m e n t o f three perfections, * o f spiritual g o o d s , o f c o r p o r e a l g o o d s and o f those w h i c h are external. This (doctrine) was praised b y s o m e o f the philosophers w h o c a m e afterward, (such as) A r i s t o t l e a n d t h e Peripatetics. M o r e o v e r this is s a i d t o h a v e b e e n a l s o t h e l e g i s l a t i o n * o f P y t h a g o r a s . F o r E g y p t is t h e s y m b o l o f c o r p o r e a l a n d e x t e r n a l g o o d s , w h i l e t h e E u p h r a t e s (is t h e s y m b o l ) o f t h e s p i r i t u a l , f o r through t h e m veritable and true j o y c o m e s into being, h a v i n g as its s o u r c e w i s d o m a n d e v e r y v i r t u e . A n d the boundaries rightly take their beginning from E g y p t and they end at the Euphrates. F o r in the end things happen t o t h e soul w h i c h w e m a n a g e t o a p p r o a c h with difficulty, b u t first o n e m u s t p a s s a n d r u n t h r o u g h t h e b o d i l y a n d 0

c

d

6

7

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Philo agrees with s o m e L X X M S S . which, like H e b . and t h e o r i e n t a l v e r s i o n s , r e a d £v rfj rjpepa €K€LVT} ; m o s t L X X M S S . r e a d cVet. A r m . aracani= " E u p h r a t e s " ; t h e A r m . O . T . t r a n s c r i b e s the G r e e k n a m e . TO prjrov. oputivvpLiq. H o m e r , Od. x i v . 2 5 8 orrjoa 8 ' ev Alyvirrco 7T0Tap.q> veas dp.. 0

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GENESIS, B O O K III 0

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external g o o d s , health and keenness o f sense and b e a u t y and strength, w h i c h are w o n t t o nourish and g r o w and b e attained in y o u t h . A n d similarly those things w h i c h per­ tain t o profit and selling, (such as) piloting and agriculture and trade. F o r all ( t h i s ) is p r o p e r t o y o u t h , e s p e c i a l l y those things which have rightly been so described. 0

d

17. ( G e n . x v . 19-21) W h o are " the K e n i t e s a n d t h e Kenizzites and the K a d m o n i t e s and the Hittites and the Perizzites and the R e p h a i m and the A m o r i t e s and the Canaanites and the Girgashites and the Jebusites " ? T h e s e ten nations are r e c k o n e d (as) evils w h i c h he d e ­ stroys because o f b e i n g n e i g h b o u r s / since also a rejected and counterfeit denarius (is a n e i g h b o u r ?) o f a c c e p t a b l e ones/ F o r t h e a l l - p e r f e c t i o n * o f t h e n u m b e r t e n is m o s t e

9

° T h e A r m . t e x t f r o m " in t h e e n d " t o ** e x t e r n a l ( g o o d s ) " is far f r o m c l e a r t o m e . A u c h e r ' s r e n d e r i n g is f a i r l y literal b u t a l s o o b s c u r e , in u l t i m i s e n i m o c c u r r u n t res animae ; quibus aegre appropinquare succedit nobis, postq u a m t a m e n t r a n s i t u m fuerit p e r c o r p o r a l e s et e x t e r n a s . " H i s p o s t q u a m " is q u e s t i o n a b l e ; yarajagoyn m e a n s f i r s t " o r f o r m e r l y , " a n d h e r e is c o n t r a s t e d w i t h yetoy housk in t h e end " or finally." T h e general sense o f the passage seems t o b e t h a t y o u t h is t h e t i m e f o r e n j o y i n g c o r p o r e a l a n d e x t e r n a l g o o d s , a n d l a t e r life f o r s p i r i t u a l g o o d s . evaioOrjolav. A u c h e r renders s o m e w h a t differently, j u v e n e m n a m q u e omnia decere, m a x i m e praedicta jure dictum est." T h e s e verses are n o t c o m m e n t e d o n elsewhere b y P h i l o . Or which d e s t r o y , " assuming that there was a neut. pi. s u b j . (eOvrj) in t h e o r i g i n a l ; v a r i a n t which (he) likens." T h e s e n t e n c e is o b s c u r e a n d p r o b . c o r r u p t ; Aucher renders, decern gentes numerantur malitiae quas destruit o b vicinitatem." A r m . dahekan = " d e n a r i u s , " d r a c h m a , " etc. Lit. o f l o v e d o n e s . " T h e s e n t e n c e is v e r y p u z z l i n g ; A u c h e r renders, q u o n i a m D e n a r i u s q u o q u e f a l s u s , et m a l e s i g n a t u s v i c i n u s est b o n o a c a m a b i l i . " T h e A r m . glossator explains, T h e e v i l w h i c h is t e n strives t o b e l i k e t h e g o o d , j u s t as a r e j e c t e d d e n a r i u s , e t c . " * r) 7ravTeAeia, cf. De Decalogo 20 rov dpidfidv ScxaSi rfj rrav4 4

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c o m p l e t e l y h a r m o n i o u s ° a n d is t h e m e a s u r e o f a n infinity o f numbers, b y which the world and the m i n d o f the wise m a n are ordered a n d ruled. B u t evil overturns a n d c h a n g e s its s u b s t a n c e / o v e r l o o k i n g t h e m o s t necessary p o w e r s , b e c a u s e o f its o n l y b e i n g said t h a t t h a t w h i c h is g o o d is t h e p u r s u i t o f v i r t u e / F o r t h e w i c k e d m a n is s u c h as t o a d m i t o p i n i o n rather t h a n truth, in w h i c h are those w h o s e e / c

c

*18. ( G e n . x v i . 1 ) W h y d i d n o t Sarah t h e wife o f A b r a h a m bear h i m children ? A s a barren w o m a n is t h e m o t h e r o f t h e race s p o k e n o f ; first o f a l l , i n o r d e r t h a t t h e s e e d o f o f f s p r i n g m a y a p p e a r more wonderful and miraculous/ S e c o n d , in order that h

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O r " essence " — o v a i a v . Variant heard." T h i s is a lit. t r a n s l a t i o n o f t h e t r o u b l e s o m e A r m . t e x t , w h i c h A u c h e r renders, hujus t a m e n substantiam convertit subvertitque malitia, despectis viribus pernecessariis, ut s o l u m restet i l l u d q u o d d i x e r i t (vel, a u d i e r i t ) b o n u m esse studium virtutis." T h e last p h r a s e is u n i n t e l l i g i b l e t o m e . O n e M S . a d d s T h e birth o f I s h m a e l " ; another M S . prefixes these t w o words t o the following section. A u c h e r renders—on what b a s i s I d o n o t k n o w — , i n q u i b u s s e m e n p r o p h e t a r u m (vel, admittens a d aucupandos videntes)." T h e A r m . glossator explains, n o t very helpfully, the virtuous m a n with single c o n s t a n c y a b i d e s in t h e truth a n d sees t h e g o o d , w h i l e t h e e v i l m a n ( a b i d e s ) in o p i n i o n , a n d h e a r i n g b e l o n g s t o h i m , w h o has n o t a credible birth, as seeing b e l o n g s t o the former one." H e r e there seems t o b e an allusion t o the s y m b o l i s m o f t h e n a m e s Israel ( s e e i n g G o d " ) a n d I s h m a e l ( " h e a r i n g God "). S o A r m . lit. = TO TCOV inyovcov atripp.a ; p r o b . the original r e a d , a s i n t h e p a r a p h r a s e o f P r o c o p i u s , 17 TCOV eyyovcov airopd; A u c h e r renders a w k w a r d l y , g e n e r a t i o n i b u s Alius ( a p pareat)." * P r o b . , a s in P r o c o p i u s , rrapdSo^os . . . OavpLaTovpyrjOctoa. T h e v e r s e is r a t h e r d i f f e r e n t l y a l l e g o r i z e d i n D # Congressu 1-10. f

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the conceiving and bearing m i g h t be not so m u c h through u n i o n w i t h a m a n as t h r o u g h t h e p r o v i d e n c e ° o f G o d . F o r w h e n a b a r r e n w o m a n g i v e s b i r t h , i t is n o t b y w a y o f generation but the w o r k o f the divine p o w e r . T h i s is the literal m e a n i n g / B u t as f o r t h e d e e p e r m e a n i n g , first, g i v i n g b i r t h is w h o l l y p e c u l i a r t o w o m a n , j u s t a s b e g e t t i n g is t o m a n . (Scripture) therefore wishes the soul o f the virtuous m a n to be likened to the male sex rather than the female, considering that activity rather than p a s s i v i t y is c o n g e n i a l t o h i m / Furthermore, both (kinds o f mind) beget—the virtuous mind and the w i c k e d — , but t h e y b e g e t differently a n d o p p o s i t e s / T h e virtuous m a n ( b e g e t s ) g o o d a n d useful t h i n g s , w h i l e t h e w i c k e d a n d evil m a n ( b e g e t s ) d i r t y , shameful a n d useless t h i n g s . A n d the t h i r d ( p o i n t ) is t h a t h e w h o h a s p r o g r e s s e d even to the v e r y e n d * is n e a r t o w h a t is c a l l e d b y s o m e t h e f o r g o t t e n and unknown light/ This progressive m a n does not 0

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npovoia o r impeXelq ; the G r e e k f r a g , f r o m C o d . B a r b . ap. W e n d land has em^poavvrj, P r o c o p i u s h a s e V €vpoovvr). Lit. n o t o f b e i n g in a c c o r d a n c e w i t h g e n e r a t i o n " ( o r " offspring " ) ; A u c h e r r e n d e r s , " n o n p a r i e n d i facultatis est " ; t h e G r e e k f r a g , has m o r e s i m p l y ov yevvqaecos (epyov). rrjs Bias ovvdp,ea>s epyov, as in t h e G r e e k f r a g , ( o m i t t i n g the article), w h i c h ends here. T O pryrov. T O npos hidvoiav. T O opav p,aXXov r) T O 7rda\€iv avrcp OIKCIOV ctvai. a

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> T h e text is o b s c u r e ; A u c h e r , w h o p u n c t u a t e s a n d c o n ­ strues differently, r e n d e r s , q u i est a d h u c p r o f i c i s c e n s , a d i p s a m s u m m i t a t e m i n v i t a n d u s , p r o p e est a d l u m e n , q u o d a p u d aliquos dicitur oblivioni traditum a c i n c o g n i t u m . " The A r m . g l o s s a t o r e x p l a i n s it in this w a y , H e w h o is a l i e n a t e d f r o m sin h a s m a d e a b e g i n n i n g o f v i r t u e ; o f this s o m e s a y t h a t s u c h a m a n is n e a r t h e u n k n o w n l i g h t , w h i c h h e f o r m e r l y k n e w , b u t s t r a y e d f r o m t h r o u g h sin, a n d n o w h a s c o m e b a c k to." P e r h a p s a p a r t i a l parallel is t o b e f o u n d in De Congressu 5 - 6 , w h i c h c o n t r a s t s t h e p r e l i m i n a r y studies ( H a g a r ) with c o m p l e t e virtue ( S a r a h ) . R e a d i n g A r m . yarajatealn ( p t c . ) f o r yafajateln (inf.). 4 4

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b e g e t v i c e s n o r v i r t u e s e i t h e r , s i n c e h e is n o t y e t c o m p l e t e , b u t h e is t h e s a m e a s o n e w h o is n o t ill a n d ( y e t ) n o t a l t o ­ g e t h e r w e l l i n b o d y , b u t is n o w c o m i n g ( b a c k ) f r o m a l o n g illness t o health.

1 9 . ( G e n . x v i . 1 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A n d she had an E g y p t i a n maidservant, whose n a m e was Hagar " ? " H a g a r " is i n t e r p r e t e d a s " s o j o u r n i n g , " a n d s h e is a servant, waiting o n a m o r e perfect nature. A n d s h e is very naturally an E g y p t i a n b y race. F o r s h e is t h e s t u d y of school disciplines, and being a lover o f wide learning/ is i n a c e r t a i n s e n s e a s e r v a n t w a i t i n g o n v i r t u e / s i n c e school studies are s e r v i c e a b l e t o h i m w h o n e e d s h e l p in r e c e i v i n g i t , i n a s m u c h a s v i r t u e h a s t h e s o u l a s its p l a c e , while the school studies need b o d i l y organs ; and E g y p t is s y m b o l i c a l l y t h e b o d y , ( w h e r e f o r e S c r i p t u r e ) r i g h t l y describes the f o r m * o f the s c h o o l studies as E g y p t i a n . M o r e o v e r , it also n a m e d her " s o j o u r n i n g " f o r t h e reason t h a t s o p h i s t r y is a s o j o u r n e r i n c o m p a r i s o n w i t h n a t i v e v i r t u e w h i c h a l o n e is a t h o m e a n d w h i c h is m i s t r e s s o f a

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° 7rapoiK7jaLs; cf. De Congressu 20. imrrjoevois rcov iyKVKXCwv kmar^pGiV vel sim. Or friend." TroXvp.adel.as. rpoirov rivd. dperrjs. A u c h e r , m i s l e d in p a r t b y t h e s e e m i n g l y e r r o n e ­ o u s r e p e t i t i o n o f bazoumousmnout'iun ( = 7roXvpd0eia) in t h e A r m . text, renders, " n a m studium e n c y c l i c a e disciplinae d e l i g i t c o p i a m s c i e n t i a e et c o p i o s a s c i e n t i a t a m q u a m m i n i s t r a est v i r t u t i s . " rd iyKVKXia. T h i s is a s l i g h t e m e n d a t i o n o f t h e A r m . text w h i c h s e e m s t o m e a n lit. " w h o is o f h e l p , e t c . " ; A u c h e r r e n d e r s f r e e l y b u t m o r e i n t e l l i g i b l y , " q u i scit p r o f i c e r e a c q u i s i t i o n e ejus a d acquirendam virtutem." * cloos o r IBdav. rd ooftapiara; cf. De Congressu 18. Kara avyKpiaiv rrjs irarpias dperrjs* Lit. " belongs " ( = emrr)oda?). b

0

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204

GENESIS,

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III

intermediate education ° and provides for us school studies.

6

through

the

6

*20. ( G e n . x v i . 2) W h y d o e s Sarah say t o A b r a h a m , " B e h o l d , t h e L o r d h a s c l o s e d m e u p so as n o t t o b e a r . Go into m y maidservant that thou mayest b e g e t children from her " ? I n t h e l i t e r a l s e n s e i t is t h e s a m e ( a s ) n o t t o b e e n v i o u s and jealous (but) t o look o u t for the wise m a n and husband and genuine kinsman.' A t the same time, to make up for her childlessness t h r o u g h the maidservant w h i c h she had, s h e d e s i g n a t e d h e r ae h e r h u s b a n d ' s c o n c u b i n e . More­ o v e r , t h e e x c e s s i v e n e s s o f h e r w i f e l y l o v e is i n d i c a t e d (thereby), for since she seemed t o b e barren, she did n o t t h i n k i t r i g h t t o l e t h e r h u s b a n d ' s h o u s e h o l d suffer f r o m childlessness, for she valued his gain m o r e t h a n her o w n standing. T h a t is t h e l i t e r a l m e a n i n g . B u t as f o r t h e d e e p e r m e a n i n g / it h a s s o m e w h a t t h e f o l l o w i n g a r g u ­ ment. T h o s e w h o a r e u n a b l e b y v i r t u e t o b e g e t fine a n d praiseworthy deeds ought to pursue intermediate educa­ tion, a n d in a certain sense produce children f r o m the school studies/ for wide learning is a s o r t o f w h e t s t o n e d

e

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° rrjs ficaris 7raio€ias, cf. De Congressu 12, where Colson translates it as " l o w e r i n s t r u c t i o n . " x P ? y e t ( ? ) ; A u c h e r " c h o r e a s a g i t a t " ; cf. De Con­ gressu 1 9 . L X X , H e b . and A r m . O . T . have " A b r a m . " The form " A b r a h a m '* is first u s e d in S c r i p t u r e in G e n . x v i i . 5, see b e l o w , QG iii. 4 3 . S o m e L X X M S S . in a g r e e m e n t w i t h H e b . r e a d rcKvoTroirjaat(pai) as d o t h e O r i e n t a l v e r s i o n s . ra> pkv prjrcp. T h e construction a n d sense are not w h o l l y clear t o m e ; A u c h e r r e n d e r s , " in i p s a littera i d e m est n o n i n v i d e r e e t providere de sapiente," etc. T O ptyrdv. T O rrpos hidvoiav. * Xoyov. TT)V p€or)v iraiociav. rponov rivd. €K TCOV eyKVKXlOiV. rroXvpLadcia. 0

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205

QUESTIONS

AND

ANSWERS

0

o f the mind and reason. B u t m o s t e x c e l l e n t l y w a s it w r i t t e n , " H e c l o s e d m e u p , " f o r w h a t is c l o s e d is w o n t t o o p e n at a suitable time. S o t h a t his wisdom is n o t resigned t o b e i n g childless for ever b u t k n o w s t h a t she will bear children. She will h o w e v e r , n o t bear n o w but when the s o u l shows purity o f perfection/ But while it is i m p e r f e c t i t is s u f f i c i e n t f o r it t o h a v e a m i l d e r a n d gentler teaching w h i c h c o m e s t h r o u g h the school studies. W h e n c e i t is n o t f o r n o t h i n g t h a t i n t h e s a c r e d a t h l e t i c c o n t e s t s t h o s e w h o c a n n o t t a k e t h e first p r i z e s i n t h e c o n t e s t a r e d e s e r v i n g o f t h e s e c o n d . F o r a first a n d s e c o n d a n d t h i r d p r i z e a r e p u t b e f o r e t h e c o n t e s t a n t s b y t h e officials o f t h e g a m e s , w h o r e s e m b l e n a t u r e , f o r b e f o r e h i m it p u t s a first p r i z e o f v i r t u e a n d a s e c o n d o f t h e s c h o o l s t u d i e s . b

c

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* 2 1 . ( G e n . x v i . 3 ) W h y d o e s (Scripture) call Sarah the wife o f A b r a h a m / f o r it says, " A n d Sarah t h e wife o f A b r a h a m , taking her maidservant Hagar the Egyptian, g a v e her i n t o his h a n d s " ? The theologian emphasizes the marriage o f worthy i

k

° aKovr) Tis TOV vov Kai TOV Xoyov. I n De Congressu 25 R a c h e l , as s y m b o l o f t h e l o w e r e d u c a t i o n , is c a l l e d a w h e t ­ stone. T o w h a t o r w h o m " his " refers is n o t c l e a r , b u t p r o b . is the m i n d . oota. Arm. vcarem h a s a n u m b e r o f m e a n i n g s , s u c h as com­ plete," discharge," release," n o n e o f which seems to fit h e r e ; A u c h e r r e n d e r s f r e e l y , s p e d e s t i t u t a erat a c fixa in c o n s i l i o . " Lit. s o u l s " ; b u t in t h e n e x t s e n t e n c e t h e v e r b is s i n g . KaBapioTtyra TcActdr^Tos ( a c o l l o c a t i o n t h a t s o u n d s u n Philonic). imeiKeoTcpq Kai yaXaKrwoei oLoaoKaXiq xPV ^ ? / * De Congressu 19. ' * T h e p e r s o n referred t o is n o t c l e a r . * i.e. w h y d o e s S c r i p t u r e r e p e a t the p h r a s e wife o f A b r a h a m ? " ; cf. De Congressu 7 3 - 8 0 . * 6 OeoXoyos ( M o s e s ) . Lit. seals " o r stamps " ; A u c h e r renders, con­ clude comprobatione." 0

c

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44

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44

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GENESIS,

BOOK

III

persons in view o f the intemperance o f lascivious ones. For these, because o f their concubines, w h o m t h e y m a d l y love, l o o k d o w n u p o n their w i s e wives. Wherefore (Scripture) introduces the virtuous m a n as a m o r e c o n ­ stant h u s b a n d t o his wife w h e n t h e o c c a s i o n d i c t a t e d the use o f the maidservant. A n d (Scripture represents) t h e wise wife as m o r e s o b e r w h e n h e e n t e r e d a n o t h e r ' s bed/ For with the concubine the embrace was a bodily one for the sake o f b e g e t t i n g children. B u t with the wife the union was one o f the soul harmonized t o heavenly l o v e / T h a t is t h e l i t e r a l m e a n i n g / B u t as f o r t h e d e e p e r m e a n ­ ing/ h e w h o has truthfully entrusted his t h o u g h t s * t o w i s d o m and justice and other v i r t u e s / when once he has received the thoughts o f w i s d o m and has tasted marriage with her, remains her m a t e and husband, even though he provides abundantly for the education o f the s c h o o l / a

0

c

d

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1

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n

a

P r o b a b l y , as W e n d l a n d s u g g e s t s , t h e A r m . t r a n s l a t o r r e a d dareitav " w i s e " o r " v i r t u o u s " ( i n P h i l o ) f o r doriov l a w f u l . " T h e latter w o r d is u s e d i n t h e f r a g , f r o m P r o ­ c o p i u s a n d i n De Congressu 7 7 . rov oTTovhaLov, i.e. A b r a h a m . j3ej3atoT€pov, as in P r o c o p i u s . ore TraprryyeXkov oi Kaipot, as in P r o c o p i u s . O r " temperate." T h e P r o c o p i u s f r a g , has irayiairipav " m o r e steadfast " ; t h e p o i n t o f t h e r e f e r e n c e is c l e a r e r in t h e parallel, De Congressu 3 7 w h e r e t h e n a m e R e b e c c a is e t y m o l o g i z e d as v7rop,ovr) c o n s t a n c y " o r " e n d u r a n c e . " A u c h e r , construing w r o n g l y , renders, et s o b r i u m p r o f e c t o ( d e s i g n a t ) m u l i e r s a p i e n t e m q u u m a l i u m in t h a l a m u m ingressus est." T h e A r m . a g r e e s literally w i t h t h e G r e e k f r a g , evtoois tpvx*i dppoc^opdvrjs epatrt, 0€ia>. T O prjrov. * T O TTpos oidvoiav. P r o b . T O U S Xoyiopiovs; A u c h e r s e c r e t a s u a . " oolq KOL BiKaioovvrf Kal dXXaus dpcrats. O r perhaps c o u n s e l , " as A u c h e r , r e n d e r s ; t h e A r m . w o r d is t h e s a m e a s t h a t m e n t i o n e d in n o t e j . 44

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44

choreas agitet."

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V iyKVKXlq iraiotLq. 207

QUESTIONS

AND

ANSWERS

For even if the virtuous m a n has ready to hand ° the theories o f g e o m e t r y , arithmetic, g r a m m a r , rhetoric and o t h e r s c i e n t i f i c d i s c i p l i n e s , n o n e t h e l e s s is h e m i n d f u l o f his i n t e g r i t y , a n d addresses h i m s e l f t o t h e o n e as a t a s k , a n d t o t h e o t h e r as t o a side-task. But most worthy of p r a i s e is i t t h a t ( S c r i p t u r e ) c a l l s t h e m a i d s e r v a n t " w i f e , " for h e c a m e t o g e t h e r w i t h her in b e d b y t h e will a n d at the i n j u n c t i o n o f his t r u e wife, a n d n o t b y a n y m e a n s o f his own will. F o r this reason (Scripture) d o e s n o t (here) call her " maidservant," for the maidservant, having been given to h i m (as wife), o b t a i n s this (status), i f n o t in fact, at a n y rate in n a m e . H o w e v e r , let us allegorize b y saying that the training in intermediate studies has the force of a c o n c u b i n e b u t the f o r m and rank * o f a wife. For the several s c h o o l studies resemble and imitate true virtue. 0

0

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*22. ( G e n . x v i . 4 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " She s a w t h a t she w a s pregnant, and her mistress was dishonoured before her " ? Advisedly*' does (Scripture) n o w call Sarah " m i s t r e s s " w h e n she seems t o be eclipsed * and subdued b y her m a i d ­ servant—a childless w o m a n b y a childbearing one. But this principle o f r e a s o n i n g e x t e n d s t o a l m o s t all t h e m a t t e r s n e c e s s a r y t o life. F o r m o r e l o r d l y is t h e w i s e p o o r m a n than the foolish rich m a n , and the inglorious 6

1

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ra decopTj/xara. rrjs KCLAO KayaOtas. epyov . . . irdpcpyov, as A u c h e r c o n j e c t u r e s . B y i m p l i c a t i o n at l e a s t ; cf. De Congressu 8 0 . * dXXrjyoptop.€V. 8vvap.iv. ripsqv. *' O r c a u t i o u s l y , " " g u a r d e d l y " ; the G r e e k frag, has c

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Kaipov.

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O r " m a d e l i g h t o f "—tXarrovoOai. K€aXr) rov Xoyov ( ? ) ; t h e r e is n o t h i n g c o r r e s p o n d i n g t o this p h r a s e in t h e G r e e k f r a g . KvpLojrepos ( a s in t h e G r e e k f r a g . ) is r e n d e r e d b y t w o Arm. words. k

1

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208

6 p6vipLos 7T€vr)s dpovos nXovaiov, as in t h e G r e e k f r a g .

GENESIS, BOOK

III

m a n than the glorious one," and the sick m a n than the healthy one. F o r w h a t e v e r is w i t h w i s d o m is w h o l l y lordly and independent and masterful/ B u t w h a t e v e r is w i t h f o l l y is a s l a v e a n d i n f i r m / A n d w e l l is i t s a i d , n o t t h a t she d i s h o n o u r e d her mistress, b u t " her mistress w a s dishonoured." F o r the former would contain a personal accusation while the latter w o u l d be a declaration o f things that h a p p e n e d / B u t (Scripture) does n o t wish to lay blame and condemnation u p o n anyone for the sake o f praising (another),* b u t t o m a k e clear the bare and simple t r u t h o f m a t t e r s . T h a t is t h e l i t e r a l m e a n i n g . " B u t as for the deeper meaning,* those w h o accept and h o n o u r g l o r y m o r e than the science o f w i s d o m , ' and consider senseperception m o r e h o n o u r a b l e t h a n reason," set themselves apart from familiarity with the facts, thinking that the production o f m a n y things and the complacent love of a p p e a r a n c e s are g r e a t and perfect g o o d s a n d are alone h o n o u r a b l e , w h i l e b a r r e n n e s s i n t h e s e is b a d . a n d d i s ­ honourable. F o r t h e y d o n o t see t h a t invisible seed and 0

c

d

9

5

m

0

v

9

a

doo£os £vho£ov. 6 voacov vyialvovrosavv (f>povrjacL, as in the G r e e k f r a g . A r m . boun = VOIK6S yvrjoLos, avr6s e t c . T o t h e s e t h r e e adjectives t h e s i n g l e a d j . Kvpia c o r r e s p o n d s in the G r e e k f r a g . aararov. A s o m e w h a t parallel distinction (between Sarah's seeing H a g a r ' s p r e g n a n c y a n d H a g a r ' s s e e i n g her o w n p r e g n a n c y ) is m a d e in De Congressu 1 3 9 - 1 5 0 . T h e G r e e k frag, ( w h i c h e n d s h e r e ) s a y s m o r e b r i e f l y ov yap iOeXei Karrjyopeiv, orjAtooat, Se T O ovp.f3efir)K6s. * T h e c o n t e x t requires the p r o n o u n ; cf. A u c h e r " in alterius l a u d e . " * T O prjTov. TTJV rrjs aolas imoTrjpLrjv. T O rrpos hidvoiav. rr)v aiadi]atv. rov Aoyiopiov. drrd rrjs TCJV irpaypLarcov OIK€I6TT)TOS vel sim. L i t . " sufficient l o v i n g " ; A u c h e r p a r a p h r a s e s , " m a g nam generationem . . . produxisse." O r " s o w i n g " ; cf. De Somniis i. 1 9 9 dopdr

mov loov 6d4vra /tot. 1

m

4 4

4 4

4 4

n

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0

221

QUESTIONS

A N D

ANSWERS

O b s e r v e t h e first p o i n t c a r e f u l l y , t h a t h e ° w a s t h e servant o f G o d in t h e same w a y (that H a g a r was) the maid­ servant o f w i s d o m . H e n c e t h e angel w a s called ( G o d ) in order t h a t she m i g h t h a r m o n i z e t h e reality t o his appearance/ F o r i t w a s fitting a n d p r o p e r t h a t G o d , t h e M o s t H i g h O n e a n d L o r d o f all, s h o u l d a p p e a r t o w i s d o m / while h e w h o w a s his L o g o s (and) minister (should appear) t o t h e maidservant and attendant o f w i s d o m / B u t it was n o t s t r a n g e (for her) t o believe that the angel w a s G o d . F o r t h o s e w h o a r e u n a b l e t o s e e t h e first c a u s e naturally suffer f r o m a n i l l u s i o n ; t h e y b e l i e v e t h a t t h e s e c o n d i s t h e first. ( T h e y are like those) w h o have p o o r eyesight a n d are n o t able t o see t h e c o r p o r e a l f o r m w h i c h is in heaven, (namely) t h e sun, a n d believe that t h e rays which it sends t o t h e e a r t h a r e t h i s itself. A n d all t h o s e w h o d o n o t see t h e G r e a t K i n g a s c r i b e t h e d i g n i t y o f t h e first i n s o v e r e i g n t y t o his satrap a n d the o n e under him. More­ over, wild m e n / w h o h a v e never seen cities even f r o m a 6

c

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h

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° T h a t t h e a n g e l is t h e i m p l i e d s u b j e c t is i n d i c a t e d b y t h e p a r a l l e l De Fuga 2 1 2 dyycXoi 8* o t W r a t deov. rrjs aortas. S o also A u c h e r a n d the A r m . glossator understand the elliptical p h r a s e . O r it " ( S c r i p t u r e ) ? r d Trpaypta (?). O r person " ; A u c h e r renders, " ut personae propriae r e m ( i P 0 a d a p t a r e t . " T h i s r e n d e r i n g , l i k e m i n e , finds n o p l a c e f o r t h e a d v e r b i veray a b o v e " ; possibly w e should e m e n d t h e A r m . v e r b yarmarecouce might harmonize " to hamaresce m i g h t r e c k o n , " a n d t h u s fit in t h e a d v . " a b o v e , " rendering, in o r d e r t h a t s h e m i g h t c o n s i d e r t h e reality a s m o r e important than the appearance." A p p a r e n t l y S a r a h , t h e s y m b o l o f w i s d o m , is m e a n t . A u c h e r v e r b u m u t m i n i s t r u m " ; t h e r e is n o c o n j u n c ­ t i o n b e t w e e n t h e t w o n o u n s i n t h e A r m . text. *' i.e. t o H a g a r . drorrov, o r inept " — d i r o GKOTTOV. 0

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GENESIS,

BOOK

III

h i l l - t o p , b e l i e v e t h a t a v i l l a g e o r a c o u n t r y - e s t a t e is a m e t r o p o l i s / a n d t h a t t h o s e w h o live in t h e m are citizens of a metropolis, because o f their ignorance o f w h a t a true m e t r o p o l i s r e a l l y is. 0

3 5 . ( G e n . x v i . 1 4 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " Therefore she called the w e l l ' the well o f h i m w h o m I saw before ( m e ) ' " ? A well has t w o things, b o t h d e p t h and a s o u r c e / Now t h e t e a c h i n g s o f the s c h o o l s t u d i e s are n o t superficial a n d n o t w i t h o u t p r i n c i p l e s / f o r t h e y h a v e discipline * as a source. A n d so she rightly says t h a t it w a s b e f o r e t h e well that the angel appeared like G o d . A n d t h o u g h the school studies have second rank in l e a r n i n g / t h e y seem t o b e first, a n d t h e y a r e d i v i d e d a n d s e p a r a t e d f r o m t h a t first w i s d o m w h i c h it is p r o p e r f o r w i s e m e n b u t n o t f o r s o p h ­ ists" to see. c

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KOi\it]v r) avXr)v p^TpdrroXiv. OVTODSP h i l o f o l l o w s t h e L X X i n r e a d i n g eitdXcoev, r e n d e r i n g H e b . qdra' w h i c h is h e r e u s e d i m p e r s o n a l l y , m e a n i n g " o n e called " or " people called." S o t h e A r m . O . T . , t a k i n g otf a s g e n . s. m a s c . o f t h e relative p r o n o u n ; t h e v a r i a n t in t h e A r m . t e x t o f P h i l o t a k e s t h e ov as a relative a d v e r b . O r " face to face " as in the A r m . O . T . ; b o t h render­ i n g s are b a s e d o n L X X peap o$ ivcomov loov. H e b . reads differently, " t h e w e l l B e e r - l a h a i - r o i , " t r a d i t i o n a l l y e x p l a i n e d as " t h e w e l l (ba'e'r) o f t h e l i v i n g o n e (lahay) w h o sees m e (ro'2)." A p p a r e n t l y t h e L X X translators t o o k H e b . lahay as t h e n o u n leht " c h e e k " in t h e sense o f " b e f o r e m y f a c e . " F o r a s o m e w h a t s i m i l a r interpretation o f this verse see De Fuga 213. 7T7)yr}v. rtov eyKVKXieov. €7H7rdAaiTT)S oolas. rots aoots dXX* ov rots ooiarais. T h e m e a n i n g is u n c l e a r in p a r t . 0

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223

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A N D

ANSWERS

3 6 . ( G e n . x v i . 1 4 ) W h y is t h e well said t o b e " b e t w e e n Kadesh and between Pharan " ? " K a d e s h " is i n t e r p r e t e d as " h o l y , " while " P h a r a n " is " h a i l " o r " d o t s . " a

6

c

37- ( G e n . x v i . 1 5 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " Hagar bore to Abraham a son " ? T h i s is v e r y n a t u r a l / f o r possession d o e s n o t bear a n y ­ t h i n g for itself b u t for h i m w h o possesses, as does literature for t h e literary m a n / a n d music f o r t h e musician, a n d m a t h e m a t i c s f o r t h e m a t h e m a t i c i a n , f o r h e is a part o f it a n d is i n n e e d o f it. B u t possession is received as i f it w e r e n o t i n n e e d ( o f a n y t h i n g ) , a s fire i s n o t i n n e e d o f h e a t , since it is its o w n h e a t a n d g i v e s a c o m m o n share o f its heat t o those w h o c o m e close o r approach it. c

9

h

* 3 8 . ( G e n . x v i . 1 6 ) W h y is A b r a h a m said t o b e e i g h t y s i x *' y e a r s o l d w h e n H a g a r b o r e h i m I s h m a e l ? Because that which follows the " eighty," (namely) the n u m b e r s i x , i s t h e first p e r f e c t n u m b e r . * I t is e q u a l t o i t s p a r t s a n d is t h e first e v e n - o d d n u m b e r , h a v i n g a p a r t i n k

° S o t h e LXX, w h i c h retains t h e H e b . i d i o m " b e t w e e n a n d between." M o s t LXX M S S . a n d A r m . O . T . h a v e papdh ( H e b . Bered), as d o e s P h i l o i n De Fuga 2 1 3 . O r " m i n u t e p i e c e s . " T h e e t y m o l o g y " hail " fits t h e n a m e " B e r e d " b u t n o t " P h a r a n . " I n De Fuga 2 1 3 P h i l o f a n c i f u l l y e t y m o l o g i z e s " B e r e d " as " in evil " ( = H e b . bara'). VGLKOJTaTOV. L i t . " h a v i n g o f possessions " ; perhaps Philo here used If is i n t h e p h i l o s o p h i c a l sense o f " c o n d i t i o n , " " d i s p o s i t i o n . " b

c

d

e

f

9

r) ypafifiariKr)

TOO

ypap.p.ariKop.

O r " admitted to b e . " L i t . " a p a r t o f p a r t i c i p a t i o n "—pLepos KoivcovLas. L i t . " s i x a n d e i g h t y " ; LXX " e i g h t y - s i x . " * 6 irpcoTos TCXCLOS dpidfios. O n the symbolism o f the n u m b e r s i x s e e QG i i . 4 5 a n d S t a e h l e p p . 3 2 - 3 4 . dpTioirepiTTos; cf. De Spec. Leg. i i . 5 8 . h

1

fc

224

GENESIS, BOOK

III

an active cause t h r o u g h its oddness, and in a material and affective (cause) through its evenness. Therefore a m o n g the ancients who were in the b e g i n n i n g , some called it " marriage," others " h a r m o n y . " A n d the theologian represented the creation of the world (as taking place) in six (days). A n d the n u m b e r eighty is the m o s t harmoni­ ous of numbers, consisting of t w o m o s t excellent s c a l e s / (namely) of t h a t which is b y doubles and that which is b y triples in the scheme of fourths. I t includes all * progres­ s i o n s / the arithmetic, the geometric and the h a r m o n i c ; the first is t h a t (consisting) of proportions of t w o , t h a t is, 6, 8, 9 , 1 2 / of which the sum is 3 5 . A n d the other con­ sists of (proportions of) three, t h a t is, 6 , 9 , 1 2 , 1 8 / of which the sum is forty-five. A n d of these t w o (numbers), thirtyfive and forty-five, is m a d e up the n u m b e r eighty. And when the theologian began to speak of the divine c o m m a n d ­ ments, " he was eighty years o l d . N o w the first of our nation who was circumcised b y law and was n a m e d after a

0

0

d

e

9

k

7

n

a

J

v

Cf. Joh. L y d u s , p. 3 2 , 4-8 (cited b y Staehle) p.€r4x< » Kai rrjs opaoriKrjs ovatas (Arm. = aiVias) Kara rov rrcpirrov Kai rrjs vAiKrjs Kara, rov dpriov. J oh. L y d u s has only ol dpxaloi. ydpiov . . . dppioviav, as in the frag, from Joh. L y d u s , which ends here. d deoX6yos i.e. Moses. 0

c

d

e

dppLOVLKOiraros.

f

4K ovolv dplarcov oiaypap.p.drtov, meaning the numbers 3 5 and 4 5 , as explained just below. Kara T O rrXivdiov, the figure of musical intervals ; cf. De Opif. Mundi 1 0 7 - 1 1 0 . Variant all four." * dvaXoycas. * Philo explains in De Opif. Mundi 107 ff. that 6, 8, 9, 12 form a proportion for 12 : 9 as 8 : 6, m a k i n g a double pro­ portion of 4 : 3 . T h e A r m . uses numeral letters here and below. 18 : 12 = 9 : 6, a double proportion of 3 : 2. Lit. commands of precepts " ; Aucher oraculum praeceptorum." i.e. when he appeared before Pharaoh, according to Ex. vii. 7. 9

h

44

k

1

m

44

44

n

SUPPL.

T

I

225

QUESTIONS

AND

ANSWERS

the virtue o f j o y ° w a s called Isaac in Chaldaean, w h i c h in Armenian is " l a u g h t e r . " (His was) a nature which r e j o i c e d i n all t h i n g s a n d w a s n o t d i s p l e a s e d a t all w i t h a n y t h i n g in the w o r l d , b u t was pleased with w h a t h a p p e n e d as h a p p e n i n g in a g o o d a n d useful w a y . b

c

d

39. ( G e n . xvii. 1) W h y does (Scripture) say that when A b r a h a m was ninety-nine years old, " the Lord G o d appeared t o h i m and said, I a m the L o r d t h y G o d " ? It gives the t w o appellations o f the t w o highest powers in c o n n e x i o n with the wise man, for b y them the world c a m e i n t o b e i n g , a n d h a v i n g c o m e i n t o b e i n g , i t is g o v e r n e d by them. B y o n e o f t h e m , i n d i c a t e d a s " G o d , " it w a s c r e a t e d a n d o r d e r e d , f o r " G o d " is t h e n a m e o f t h e c r e a t i v e p o w e r , w h i l e t h e o t h e r , i n d i c a t e d as " t h e L o r d , " c o m e s under the head o f power and kingship. A n d so, (Scripe

/

9

h

1

j

k

1

m

° A r m , c o n s t r u c t i o n o b s c u r e ; A u c h e r r e n d e r s , " virtute p r a e s t a n s ille n o m e n g e r i t g a u d i i . " T h e r e f e r e n c e t o I s a a c p r o p e r l y b e l o n g s b e l o w , in § 3 9 . Sic ! T h e A r m . t r a n s l a t o r h a s substituted " A r m e n i a n " for Greek." Aucher omits i n A r m e n i a n " in his transla­ tion. T h e f o r m e r l y u n i d e n t i f i e d G r e e k f r a g , in H a r r i s p . 9 7 , r e c o g n i z e d b y F r i i c h t e l as b e l o n g i n g h e r e , h a s paKapia foots. G e n . x v i i . 1 - 5 , 1 5 - 2 2 are c o m m e n t e d o n in De Mut. Norn., where Philo devotes a l o n g section to the discussion o f the s e c o n d h a l f o f v e r s e 1, c o m m e n t e d o n in t h e n e x t s e c t i o n . S o a l s o t h e A r m . O . T . ; LXX a n d H e b . h a v e o n l y the L o r d , " as d o e s De Mut. Nom. H e b . 1 a m E l S h a d d a i " ; LXX has iyoj eipu 6 Beds oov, s i m i l a r l y A r m . O . T . a n d De Mut. Nom. 1. Prob. = KXT]0€IS. TWV DVARRQ.RO} Bvvdpcwv, i.e. t h e k i n g l y p o w e r , s y m b o l i z e d b y the n a m e L o r d , " and the creative p o w e r , s y m b o l i z e d b y the n a m e G o d " ; see QG ii. 51 n o t e s . * A r m . * veray prob. h e r e = em ; A u c h e r renders, super." b

4 4

44

c

d

6

44

f

4 4

9

H

44

44

44

J

OIKOVOPSLRAI. k

1

m

226

Lit. T7JS

44

in a c c o r d a n c e w i t h

7T0L7)TUCF}s

" — K A R A .

OVvdp,€OJS-

yycptovias ( o r efovolas vel sim.) KOL ftaoiXeias.

GENESIS,

BOOK

III

ture) wishes t o show t h a t the virtuous m a n ° is a citizen of the world and of equal honour with t h e whole world by representing as his overseers and guards the cosmic powers, the divine and k i n g l y , in a unique s e n s e / N o w the manifestation t o o k place in his ninety-ninth year, a n u m ­ ber rightly (chosen). I n the first place, it is n e x t " t o a hundred, and a hundred is a power of ten when the latter is multiplied b y itself, and this the theologian calls " the holy of holies." * F o r the kor, the first t e n t h , is s i m p l y called " h o l y , " and this he assigns to the caretakers of t h e temple/' A n d the tenth of the tenth, which he further c o m m a n d s the caretakers t o set aside as an offering to t h e presiding official,™ is a tenth reckoned from a hundred, for w h a t else is a tenth of a tenth b u t a hundredth part ? H o w e v e r , the n u m b e r ninety-nine years is n o t only dis­ tinguished " b y its kinship and nearness t o a hundred b u t 0

c

d

f

h

j

1

RT

b

c

d

T O V oTTovoalov,

i.e.

Abraham.

KOOpLOTToXlTqV.

laorifxov iirioTOLTovs

travTL

(vel

TOO

KoopLoo.

sim.)

KOL v\ai Xdytp. dXXrjyopetTai. foxf} TToXvTpOTTUJV OVUOJV yVU)pU)V Vel SITU. rrXdrrsiv. hid TOJV alodrjoewv. irapeioaydpLevai. Lit. to the sight (or " eyes " ) o f vision inside f r o m without " ; A u c h e r renders m o r e freely, imaginatione intermediante a b extra intus." d vovs. A u c h e r renders m o r e freely, communis pater." * drjXd^ojv. Lit. p u t t i n g a b i t i n t o the m o u t h o f . " °

C

Kal

€V

xmoTOTTOvraL

TTJ

d

e

f

9

44

44

h

1

k

44

44

m

O n t h e t w o d i v i n e attributes see QG ii. 51 n o t e s . Lit. extends everywhere." A r m . and L X X Abraam." I n De Mut. Nom. Philo d e v o t e s a l o n g s e c t i o n , §§ 6 0 - 1 2 0 , t o t h e c h a n g e s o f n a m e o f various biblical persons beside A b r a h a m . n

0

44

44

233

QUESTIONS A N D ANSWERS 0

0

S o m e o f the uncultivated, or rather, o f the uninitiated and o f those w h o d o not belong to the divine chorus r i d i c u l e a n d r e p r o a c h t h e o n e w h o is b l a m e l e s s in n a t u r e , and say reproachfully and chidingly, " O h what a great gift! T h e R u l e r a n d L o r d o f all has graciously given one l e t t e r / b y w h i c h H e has increased and m a d e greater t h e n a m e o f the patriarch, so that instead o f having t w o syllables it has t h r e e . " O h w h a t great devilishness and i m p i e t y (it is) t h a t s o m e p r e s u m e t o b r i n g f o r w a r d slanders a g a i n s t G o d , b e i n g d e c e i v e d b y t h e superficial aspects o f n a m e s , whereas it w o u l d b e p r o p e r t o thrust their m i n d s into t h e d e p t h s in search o f the inner facts for the sake o f greatly possessing the truth. A n d y e t these (names) w h i c h are r e a d y t o h a n d ( a n d ) w h i c h s o m e o n e is said t o have granted (in) w r i t i n g — w h y d o y o u not believe t h a t ( t h e y a r e t h e w o r k o f ) P r o v i d e n c e * a n d t h a t t h i s is to be honoured ? F o r t h e first w r i t t e n e l e m e n t o f s o u n d i s A , b o t h i n o r d e r a n d i n p o w e r . * S e c o n d , i t is a v o w e l / 0

d

f

0

h

i

° T 6 > dfiovaojv, r e p r e s e n t e d b y t w o w o r d s in A r m . rtov dpLvrJTGJV. dfxwfjLov va€i. A p p a r e n t l y M o s e s is m e a n t . d r)y€fjid)V KOL Kvpios TWV SXOJV. ixdpiac ev ypdp,p,a ( o r OTOLX^TOV, as in De Mut. Nom. 6 1 ) . A r m . lit. = pbcyaXooaipovla ( n o t f o u n d in t h e G r e e k w o r k s of Philo). L i t . " f o r t h e s a k e o f g r e a t p o s s e s s i o n s in t r u t h " ; A u c h e r freely renders, " o b v e r a m m a g n i t u d i n e m posses­ sions." 0

c

d

e

1

9

h

€TOip,a

Kal

Trpox^ipa.

* rr)v

j

irpdvoiav.

T h e t e x t is v e r y o b s c u r e ; A u c h e r ' s r e n d e r i n g t a k e s liberties w i t h t h e s y n t a x , " a d h a e c et l i t t e r a m c o n c e s s a m , et si l e v e m et f a c i l e m , q u a r e p r o v i d e n t i a m n o n r e p u t a t i s , n e q u e pretium suum ponderatis ? " W e m a y w e l l s u s p e c t either t h a t t h e G r e e k Vorlage w a s c o r r u p t o r t h a t t h e A r m . t r a n s ­ l a t o r h a s m i s u n d e r s t o o d it. I n the p a r a l l e l , De Mut. Nom. 6 4 , P h i l o s a y s t h a t it is i m p o s s i b l e t o s u p p o s e t h a t G o d t o o k c r e d i t f o r a l t e r i n g A b r a m ' s n a m e s i n c e " H e d i d n o t see fit t o a s s i g n n a m e s e v e n in t h e i r c o m p l e t e d f o r m s , b u t c o m ­ mitted the task to a wise m a n ( A d a m ) . " Kal rdget, Kal oyvdpet, . a>vf}€v (crot^etov). k

234

1

GENESIS, BOOK

III

a n d t h e first o f t h e v o w e l s , b e i n g fitted o n t o t h e m l i k e a kind o f head. A n d t h i r d , i t is n o t n a t u r a l l y o n e o f t h e l o n g vowels, and not naturally one o f the short ones, but o n e o f t h o s e w h i c h h a v e b o t h t h e s e ( q u a n t i t i e s ) . F o r i t is ( s o m e t i m e s ) e x t e n d e d i n l e n g t h , a n d t h e n a g a i n i t is c o n ­ t r a c t e d t o t h e s a m e shortness, easily t a k i n g m a n y different forms ° like w a x , and f o r m i n g the w o r d into various and m a n i f o l d f o r m s . A n d t h e r e a s o n is t h a t i t is a b r o t h e r o f t h e n u m b e r o n e , w i t h w h i c h all t h i n g s b e g i n a n d e n d . A n d n o w i f s o m e o n e sees its g r e a t b e a u t y a n d t h a t t h e l e t t e r is e x h i b i t e d a s s o n e c e s s a r y , c a n h e p r e t e n d that h e has n o t seen it ? I f h e has seen it, h e ( s h o w s h i m s e l f ) to be captious and a hater o f the g o o d . A n d if he has n o t s e e n i t , it is v e r y e a s y t o s c o f f a n d g l e e f u l l y m a k e f u n o f s o m e t h i n g h e k n o w s n o t h i n g of, as t h o u g h h e d i d k n o w it. B u t t h e s e t h i n g s are, as I h a v e said, m e n t i o n e d incidentally/ N o w w e must examine the necessary and principle matter. 0

c

d

0

9

The addition o f A a s o n e letter, b y c h a n g i n g the entire p o s i t i o n o f t h e f o r m s o f t h e soul,* p r o v i d e s it w i t h the k n o w l e d g e o f w i s d o m * instead o f the study o f astro­ nomy. F o r s k i l l i n t h e s t u d y o f a s t r o n o m y is a c q u i r e d in o n e p a r t o f t h e w o r l d , ( n a m e l y ) in t h e h e a v e n a n d in t h e revolutions a n d circlings o f the stars, * whereas w i s d o m ( p e r t a i n s ) t o t h e n a t u r e o f all t h i n g s , b o t h s e n s e - p e r c e p t i b l e a n d i n t e l l i g i b l e / F o r w i s d o m is t h e s c i e n c e o f d i v i n e a n d a

0

0

4 4

Lit. f o r m e d into m a n y things." Alpha as a n u m e r a l letter = 1. OKTJTTTCTCU.

d

tf>iA6ipoyos Kai pnaoKaXos. A u c h e r , p u n c t u a t i n g differently a n d s u p p l y i n g a v e r b , r e n d e r s , " q u o d si n o n v i d e r i t tarn f a c i l e n e g o t i u m , q u o m o d o q u o d nescit, irridere et d e s p i c e r e p r a e s u m i t , q u a s i s c i a t ? " 7rap€pya)s. Lit. through." irdoas rds TCOV i/tvxfjs clotov deacis vel sim. TTJV rrjs ooias emarriyL7]v. iv rats ircpitfropats Kai ^opei'dis rcov daripcov, tf>voLV alodrjTiKTJv T€ Kai voepdv. e

f

9

4 4

h

1

j

k

235

QUESTIONS

AND

ANSWERS 0

h u m a n things and o f their causes. A m o n g these divine t h i n g s is t h a t w h i c h i s v i s i b l e a n d t h a t w h i c h is i n v i s i b l e , and the paradigmatic idea. A m o n g h u m a n things there is t h a t w h i c h is c o r p o r e a l a n d t h a t w h i c h is i n c o r p o r e a l ; a n d t o o b t a i n k n o w l e d g e o f t h e s e is a t r u l y g r e a t w o r k o f a b i l i t y a n d p r o w e s s . A n d n o t o n l y t o s e e all s u b s t a n c e s a n d natures b u t also t o t r a c e a n d search o u t their various c a u s e s s h o w s a p o w e r t h a t is m o r e p e r f e c t t h a n is h u m a n . F o r i t is n e c e s s a r y f o r t h e s o u l w h i c h r e c e i v e s s o m a n y g o o d t h i n g s t o b e all e y e s a n d t o c o m p l e t e its life in t h e w o r l d unsleepingly and wakefully, and with an unshadowed and r a d i a n t l i g h t all a r o u n d i t , t o r e c e i v e l i g h t n i n g - f l a s h e s ( o f i l l u m i n a t i o n ) , h a v i n g G o d as its t e a c h e r a n d leader in o b t a i n i n g k n o w l e d g e o f t h i n g s a n d a t t a i n i n g t o their causes. 0

0

N o w t h e d i s s y l l a b i c n a m e " A b r a m " is i n t e r p r e t e d a s " uplifted father " in respect o f the nomenclature o f astronomy and mathematics. B u t the trisyllabic (name) " A b r a h a m " i s translated as " elect father o f s o u n d , " t h e a p p e l l a t i o n o f a w i s e m a n . F o r w h a t e l s e is a n e c h o i n us b u t an uttered w o r d c o m i n g f r o m an o r g a n constructed b y nature through the wind-pipe, the m o u t h and the tongue. A n d t h e " f a t h e r o f s o u n d " is o u r m i n d , * a n d t h e e l e c t m i n d is t h a t o f t h e v i r t u o u s m a n . A n d that t h e m i n d is e m i n e n t l y , p r o p e r l y a n d n a t u r a l l y t h e f a t h e r o f t h e u t t e r e d w o r d is c l e a r , f o r i t is t h e s p e c i a l f u n c t i o n d

6

f

9

f t

i

°

emoTTJfi/q

rovratv a m W . Congressu 7 9 .

earlv r) oola TOJV 0€ia>v Kal avOpajnivajv Kal TOJV E x a c t l y t h e s a m e d e f i n i t i o n is g i v e n in De

r) TrapaoeiynariKT) Ihia. ovvap.iv TcXciOTcpav rj Kara, avdpamov. p.€T€a)pos irarrjp, a s in De Mut. Nom. 6 6 , De 4 et al. p.a6r)p,aTiKr}s ( a l m o s t c e r t a i n l y n o t " a s t r o l o g y " irarrip CKXCKTOS foods, a s in De Mut. Nom. 66 et Xoyos rrpofopiKos. r) rpax^la aprrjpta. 6 r)p,€T€pos vovs. rod airovhaiov; t h e p a r a l l e l in De Mut. Nom. rod oo(j>ov. 0

c

d

Cherubim

6

here). al.

f

0

h

1

3

236

69 f. h a s

GENESIS,

BOOK

III

o f a f a t h e r t o b e g e t , a n d t h e w o r d is b e g o t t e n b y t h e mind. A n d ( o f this) t h e r e is clear e v i d e n c e , f o r w h e n it ° is m o v e d b y t h o u g h t s , it m a k e s a s o u n d , a n d w h e n these are l a c k i n g , it s t o p s . W i t n e s s e s ( o f this) are t h e orators a n d philosophers, w h o s h o w their tendencies through state­ ments. F o r s o l o n g as t h e m i n d p r o d u c e s h e a d s , it b e g e t s t h e m in a c c o r d a n c e w i t h the various c o n s t r u c t i o n s stored u p in itself/ and the w o r d flows like a fountain i n t o t h e ears o f t h o s e w h o h a p p e n t o b e there as i f i n t o cisterns. B u t w h e n i t f a i l s a n d is n o l o n g e r a b l e t o g i v e o u t (its t h o u g h t s ) , t h e s o u n d also s t o p s , since t h e r e is n o o n e t o cause it t o resound.* 0

c

03

0

0

h

B u t n o w surely it m u s t s e e m t o y o u , O m e n w h o are full of, a n d o v e r f l o w i n g w i t h , all a b s u r d v e r b o s i t y , a n d are e m p t y and bereft o f w i s d o m , t h a t this single letter and e l e m e n t is a g i f t * a n d t h a t t h r o u g h t h i s l e t t e r a n d e l e m e n t he b e c a m e worthy o f the divine p o w e r o f w i s d o m , than w h i c h t h e r e is n o t h i n g m o r e p r e c i o u s i n o u r n a t u r e , f o r instead o f the k n o w l e d g e o f a s t r o n o m y H e granted (him) t h a t w h i c h w a s entire, full a n d o v e r f l o w i n g in p l a c e o f a small part. F o r i n w i s d o m is i n c l u d e d a s t r o n o m y , as is t h e p a r t i n t h e w h o l e , a n d m a t h e m a t i c s is ( a l s o ) a p a r t . B u t it b e h o o v e s y o u , O m e n , t o b e a r this t o o in m i n d , t h a t h e w h o is l e a r n e d a n d s k i l l e d i n i n v e s t i g a t i n g t h e n a t u r e k

° A p p a r e n t l y t h e o r g a n o f s p e e c h is m e a n t . ol ptjTopes Kai ov. dpxovaa. * p6vy)ois Kal aojpoavv7j Kal oiKaiocrvvr) Kal dvopeva; cf. De Congressu 2 et al. T h e A r m . m i s p r i n t s ser {yvfjoios) f o r ser (ycvos); A u c h e r renders correctly. 1

9

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GENESIS,

BOOK

III

the incorruptible. A n d all these are g r a n t e d in a d v a n c e for t h e sake o f t h e future birth o f a m o r e perfect happiness a n d j o y , o f w h i c h t h e n a m e is I s a a c . 0

54. ( G e n . xvii. 16) W h y d o e s H e s a y , " I will give thee f r o m h e r c h i l d r e n , a n d I will bless h i m a n d h e shall b e f o r p e o p l e s , a n d t h e k i n g s o f t h e n a t i o n s shall c o m e f r o m him " ? I t is n o t i n p l a c e t o i n q u i r e w h y H e u s e d t h e p l u r a l " children " in speaking o f their o n l y beloved son, f o r t h e allusion is t o his d e s c e n d a n t s , f r o m w h o m ( w e r e t o c o m e ) p e o p l e s a n d k i n g s . T h i s is t h e literal m e a n i n g / B u t as for the deeper meaning, when the soul has (only) that v i r t u e w h i c h i s p a r t i c u l a r / s l i g h t a n d m o r t a l , i t is still barren. B u t when o n c e it receives a portion o f t h e divine and incorruptible (virtue), it begins t o conceive and bear a variety o f p e o p l e s a n d o f all o t h e r h o l y t h i n g s . F o r each o f t h e i m m o r t a l virtues h a s very m a n y voluntary l a w s / w h i c h bear t h e likenesses o f p e o p l e s a n d k i n g s . F o r virtues a n d t h e g e n e r a t i o n s o f v i r t u e s a r e k i n g l y affairs, b e i n g taught beforehand b y nature w h a t is sovereign a n d unservile/ 0

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° P h i l o e t y m o l o g i z e s t h e n a m e I s a a c a s yeXcos a n d x P°several p a s s a g e s , e.g. Leg. All. iii. 2 1 8 . L X X , H e b . a n d A r m . O . T . all h a v e " s o n " o r " c h i l d . " I n t h e parallel, Be Mut. Nom. 130-153, P h i l o n o t o n l y f o l l o w s t h e L X X in r e a d i n g TCKVOV b u t e m p h a s i z e s t h e s i n g u l a r n u m b e r of the noun. I t is h e r e a s s u m e d t h a t t h e p r o n o u n s a r e m a s c u l i n e , a s i n t h e L X X r a t h e r t h a n f e m i n i n e as in t h e H e b . ( r e f e r r i n g t o Sarah). T h e r e is n o d i s t i n c t i o n o f g e n d e r in A r m e n i a n . B u t P h i l o f o l l o w s t h e H e b . a g a i n s t t h e L X X in Be Mut. Nom. 148-151. 0

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5 5 . ( G e n . x v i i . 17) W h y d i d A b r a h a m f a l l u p o n h i s f a c e and laugh ? T w o t h i n g s are s h o w n b y his falling u p o n his f a c e . One is his p r o s t r a t i o n because o f an excess o f divine ecstasy. A n d t h e o t h e r is h i s c o n f e s s i o n / w h i c h is c o n s o n a n t w i t h , a n d equal t o , w h a t has b e e n said. F o r his m i n d a c k n o w ­ ledged that G o d stands alone. B u t those things which a r e u n d e r t h e g e n e r a t i o n o f b i r t h all fall i n t o p e r i o d i c a l change. A n d t h e y fall w i t h r e s p e c t t o t h a t p a r t t h r o u g h w h i c h t h e y are w o n t t o b e raised u p a n d b e erect, ( n a m e l y ) with respect to the sovereign face. Rightly did he laugh i n h i s j o y o v e r t h e p r o m i s e , b e i n g filled w i t h g r e a t h o p e a n d in t h e e x p e c t a t i o n t h a t it w o u l d b e fulfilled, a n d b e c a u s e h e h a d c l e a r l y r e c e i v e d a vision, * t h r o u g h w h i c h h e k n e w m o r e c e r t a i n l y H i m w h o a l w a y s s t a n d s firm, a n d h i m who** n a t u r a l l y b e n d s a n d f a l l s . 0

0

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5 6 . ( G e n . x v i i . 17) W h y is h e i n c r e d u l o u s / a s i t w e r e , in his confession,* f o r s a y s ( S c r i p t u r e ) , " H e said in his m i n d / s h a l l a s o n b e b o r n t o a c e n t e n a r i a n , a n d shall Sarah bear at ninety years ? " m

° F o r parallels in P h i l o s e e Leg. All. iii. 2 1 7 a n d Be Mut. Nom. 154 ff. TrpoaKVirqais. Oeias €Krjyos ( o r fidAavos) OIKCLOS. dpxrjv (?) ; A u c h e r h a s ut p r o p r i a m f a c u l t a t e m . " T7JV 8pVV. P r o b a b l y a r e f e r e n c e t o t h e laurel o f A p o l l o D a p h n e phoros. at Tpo7rat, i.e. t h e solstices. 44

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267

QUESTIONS

A N D ANSWERS 0

one brings mild temperateness, and t h e other brings a b o u t severe intemperateness ( a n d ) sickness. N o w t h e everv i r g i n a l o l i v e - t r e e is o f t h e p u r e s t s u b s t a n c e w h i c h t h e inerrant sphere a t t a i n s , f o r olive-oil is t h e m a t e r i a l o f light, a n d radiant i n f o r m is t h e h e a v e n i n w h i c h are t h e l i g h t - g i v i n g stars. W h e r e f o r e it is c u s t o m a r y t o call m o s t o f t h e m n o t w h a t t h e y t h e m s e l v e s a r e b u t after t h e m o s t sovereign a n d chief o f them, (namely) t h e oak, in places where trees a n d g r o v e s are especially dense a n d thick, even t h o u g h the o a k does n o t seek a n y p a y m e n t o f tribute. A n d t h e y a r e c a l l e d o a k - c u t t e r s w h o c u t d o w n fir-trees and cedars a n d t h e like, a n d even others, o f t h e timber o f w h i c h i t i s u s u a l t o e r e c t w h a t a r e c a l l e d dryphaktoi. A n d t h e fruits o f trees o f all k i n d s , b o t h cultivated a n d wild, are called oak-fruits* a n d olives. A n d " oak-ripe " is w h a t t h e y call t h o s e (fruits) t h a t r i p e n o n t h e stalk. A n d t h e n a m e o f o a k a n d o l i v e is g i v e n t o all (trees) a s sovereign a n d chief. A n d r i g h t l y is H e said t o h a v e a p p e a r e d t o h i m w h e n s e a t e d , s i n c e s i t t i n g is a s t a t e o f tranquillity and peace o f body. N o w the mind o fthe v i r t u o u s m a n , w h e n i t sits i n restful q u i e t n e s s a n d s e c u r e peace, wishing t o bear a likeness t o t h e unwearied a n d u n c h a n g i n g true b e i n g o f G o d , w h i c h is o f a n intelligible n a t u r e a n d a t h i n g o f n o n - l i v i n g l i f e , s o f a r a s is p o s s i b l e b

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r) denrdpdcvos cAata, h e r e p e r h a p s c o n s i d e r e d a v a r i e t y o f hdd>vrj cf. S t r a b o 1 6 . 3 . 6 o n t h e t r e e s o f A r a b i a . 7j d7r\avr)s oaipa, i.e. t h e s p h e r e o f t h e fixed stars. i.e. trees. P r o b . Tip.y)v dpov. A u c h e r less a p t l y r e n d e r s , " ultio n e m , " i g n o r i n g A r m . hark t r i b u t e . " opv-qKoiroi. A r m . elat is n o t d e f i n e d i n d i c t i o n a r i e s a v a i l a b l e t o m e . I have followed Aucher's rendering. A r m . t r a n s l i t e r a t e s opvaKTov rails, b a l c o n i e s , " e t c . * P r o b . (IdXavoi, w h i c h i n c l u d e s a c o r n s , d a t e s , e t c . 9

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Lit. a state ( l £ t s ) a n d t r a n q u i l l i t y o f . " dfiioiTov plov. A u c h e r renders t h e w h o l e clause elliptically, illam q u a m s e c u n d u m intelligibilem vitam laboris nesciam, similitudinem veri Entis Dei volens imitari." 1

4 4

268

GENESIS,

BOOK

IV

0

f o r h u m a n n a t u r e , d e s c r i b e s a f o r m t h a t is v e r y o b s c u r e in comparison with the archetype. B u t the sitting at t h e e n t r a n c e o f his t e n t s e e m s t o b e a s y m b o l , t h a t is, o f the b o d y , which the divine and h o l y Scriptures in a n o t h e r p l a c e call a " t u n i c o f s k i n , " as i f o f t h e s o u l , f o r ( t h r o u g h the b o d y ) are the p a t h s o f c o l o u r s , f o r m s , v o i c e s , e l e m e n t s a n d v a p o u r s , a n d e v e r y t h i n g t h a t is a t all s e n s e p e r c e p t i b l e . A n d it is fitting f o r t h e v i r t u o u s r e a s o n t o sit b y t h e s e n s e s a n d b e a d o o r k e e p e r l e s t a n y t h i n g h a r m ­ ful slip w i t h i n a n d b e t h e c a u s e o f h a r m t o t h e soul, inas­ m u c h a s i t is a b l e t o p r e s e r v e i t u n h a r m e d a n d w h o l e a n d unaffected b y a n y evil. F o r t h e senses o f foolish m e n are left s t r a n d e d w i t h o u t p r o t e c t i o n a n d a b a n d o n e d t o t h e m ­ s e l v e s , a n d t h e r e is n o o n e o f t h e m a t all w h o s t a n d s a t t h e e n t r a n c e t o e x c l u d e useless a n d harmful impressions. W h e r e f o r e m a n y d e s p e r a t e m i s f o r t u n e s find t h e i r w a y w i t h i n , n o less v o l u n t a r y t h a n i n v o l u n t a r y , a n d b e c a u s e o f t h e s e , w h i c h s h a m e l e s s l y a n d u n o p p o s e d find t h e i r w a y in, impressions* are e n g r a v e d u p o n t h e m i n d , a n d b y t h e s e t h e s o u l is s h a k e n a n d a g i t a t e d d a y a n d n i g h t , s i n c e t h e s e n s e s a r e left w i t h o u t p r o t e c t i o n a n d a b a n d o n e d t o their o w n devices. 0

0

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A n d e x c e l l e n t l y is i t s a i d t h a t t h e v i s i o n o c c u r r e d a t m i d d a y , ' f o r t h i s is t h e m o s t l u m i n o u s ( h o u r ) i n t h e w h o l e l e n g t h o f t h e d a y . T h u s , s y m b o l i c a l l y it sets b e f o r e us t h e intelligible sun, ( w h i c h ) sends o u t its i n c o r p o r e a l r a y s k

1

° A u c h e r w r o n g l y transposes the rendering o f " for h u m a n life " t o t h e n e x t c l a u s e . A u c h e r g o e s a s t r a y in r e n d e r i n g , " h u m a n a n a t u r a similem originali describit o b s c u r a m f o r m a m . " ovp.fioAov. Cf. QG i. 5 3 o n G e n . iii. 2 1 . Or " humours." rep oirovoaiLp Xoyiopup. 0

0

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A u c h e r a m p l i f i e s in r e n d e r i n g , " t u r p e s i d e a e . " A b o v e , i n q u o t i n g S c r i p t u r e , P h i l o writes " in t h e h e a t o f the d a y . " i

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269

QUESTIONS A N D ANSWERS 0

most luminously and splendidly upon pure souls, which gaze directly into t h e rays a n d behold them ; and piety, after p a s s i o n is r e m o v e d , m a k e s t h e h e a v e n familiar. B u t they are n o t able t o g a z e at it for a l o n g time, since that u n m i x e d , u n d i l u t e d , h o l y , p u r e , diffused a n d i n c o r p o r e a l light shines t o o brilliantly, a n d w i t h its brightness blinds and dulls t h e eyes. B u t it seems t o m e that, since t h e light is p u r e r a n d m o r e l u m i n o u s a t m i d d a y , w h e n i m p r e s s i o n s are seen m o r e clearly, it wishes t o illumine t h e m i n d o f t h e wise m a n a n d have t h e rays shine a b o u t h i m with divine light, a n d m a k e clearer and firmer t h e impressions o f things that really exist, t h e rays being w i t h o u t s h a d o w . 0

0

2 . ( G e n . x v i i i . 2 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " H e s a w / and behold, three m e n were standing over him " ? M o s t natural things t o those w h o are able t o see does ( S c r i p t u r e ) p r e s e n t , ( n a m e l y ) t h a t it is r e a s o n a b l e f o r o n e to b e three a n d for three t o b e one, for they were o n e b y a higher principle. B u twhen counted with the chief powers, the creative a n d k i n g l y / H e makes t h e appearance o f three t o t h e h u m a n m i n d . F o r this c a n n o t b e so keen o f s i g h t t h a t it c a n see H i m w h o is a b o v e t h e p o w e r s t h a t b e l o n g t o H i m , ( n a m e l y ) G o d , distinct f r o m a n y t h i n g else. F o r s o s o o n as o n e sets e y e s u p o n G o d , there also appear, together with H i s b e i n g / the ministering powers, so that e

f

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° I n the A r m . text the " a n d " before " pure souls " seems to b e m i s p l a c e d . T e x t uncertain. TWV ovrcos OVTOJV. L X X a n d H e b . " h e lifted h i s e y e s a n d s a w . " b

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119-132 in m u c h the s a m e w a y as here. 0

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Cf. QG i i . 5 1 n o t e s . ^ O r " e s s e n c e " — o v a i a . A u c h e r r e n d e r s less a c c u r a t e l y , " u n a c u m illo existentes a p p a r e n t . " 270

GENESIS, B O O K

IV

in place o f o n e H e m a k e s the appearance o f a triad. For when the mind begins to have an apprehension o f the E x i s t e n t O n e , H e is k n o w n t o h a v e a r r i v e d t h e r e , m a k i n g ( H i m s e l f ) u n i q u e , a n d a p p e a r i n g as c h i e f a n d s o v e r e i g n . B u t , as I said a little earlier, H e c a n n o t b e seen in H i s oneness without s o m e t h i n g (else), the chief p o w e r s that exist immediately with H i m , (namely) the creative, which is c a l l e d G o d , a n d t h e k i n g l y , w h i c h is c a l l e d L o r d . For ( w h e n Scripture) says, " h e lifted u p his e y e s , " (this m e a n s ) n o t t h o s e o f t h e b o d y , f o r it is n o t p o s s i b l e t o s e e G o d t h r o u g h the senses, b u t those o f the soul. F o r in the m o m e n t o f w i s d o m H e is s e e n w i t h t h e e y e s / But the s i g h t o f m a n y i g n o b l e a n d i d l e s o u l s is a l w a y s b l o c k e d , since t h e y are in a d e e p sleep a n d are never able t o leap up and rouse themselves to the things o f nature and to the sights and impressions therein. B u t the spiritual eyes o f the virtuous m a n are a w a k e a n d see ; o r rather, h e is s l e e p l e s s b e c a u s e o f h i s d e s i r e o f s e e i n g , a n d h e s p u r s himself and leaps up t o wakefulness. W h e r e f o r e it w a s well said in t h e plural t h a t h e o p e n e d , n o t o n e e y e , b u t all t h e e y e s w h i c h a r e i n t h e s o u l , s o t h a t h e w a s a l t o g e t h e r an e y e / A n d h a v i n g b e c o m e an e y e , he b e g i n s t o see t h e sovereign, h o l y and divine vision in such a w a y that the single a p p e a r a n c e appears as a triad, a n d the triad as a unity. a

6

c

d

9

I t is f i t t i n g t o s p e a k o f w h a t f o l l o w s t h e s e w o r d s a n d n o t o m i t t h e m . F o r n o t i d l y is it s a i d t h a t " t h e y s t o o d h

u

KardXrjtptv TOV "OVTOS* M e a n i n g unclear to m e . evOvs. Kcuput aortas. O n e m a y a l s o r e n d e r , " F o r at t h e ( r i g h t ) t i m e H e is seen with the eyes o f w i s d o m / ' A u c h e r a m p l i f i e s s l i g h t l y in r e n d e r i n g , " ut t o t u m totaliter o c u l u m esse e u m d i x e r i s . " P e r h a p s in s e l e c t i n g these t h r e e a d j e c t i v e s , w h i c h r e n d e r Kvpiav Kal dylav Kal Oeiav, P h i l o w i s h e s t o s u g g e s t t h a t t h e c e n t r a l b e i n g o f G o d is f l a n k e d (nap* eVarepa is u s e d in Be Abrahamo 121) b y H i s k i n g l y a n d c r e a t i v e p o w e r s . b

c

d

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271

QUESTIONS

AND

ANSWERS

over h i m . " F o r G o d is a b o v e a n d o v e r all g e n e r a t e d creatures, and (so are) the divine p o w e r s t h a t administer and oversee and govern. N o w generally everything neces­ sary has already been said, for c o n c e r n i n g the activity o f t h i n g s i t is p r o p e r t o s e e a v i s i o n i n n o c a s u a l m a n n e r ; with a single turning o f the eyes the mind apprehends a double appearance ; the one was o f G o d coming with H i s t w o h i g h e s t p o w e r s , b y w h i c h H e is s e r v e d , ( n a m e l y ) the creative, t h r o u g h w h i c h H e creates and operates the w o r l d , a n d t h e k i n g l y , t h r o u g h w h i c h H e rules w h a t has c o m e into being. A n d the other (appearance) was that o f t h e s t r a n g e m e n , n o t s u c h m e n as o n e m a y h a p p e n to meet b y chance, but most perfect o f b o d y according to h u m a n nature, and o f venerable holiness. A n d being struck b y either appearance, he was drawn t o w a r d seeing, n o w b y one, n o w b y the other. A n d he was not able to see j u s t w h i c h o f t h e m w a s l i k e l y t o b e t h e t r u e o n e . For the sake o f safety and because o f uncertainty and d o u b t he did n o t i g n o r e (either o f t h e m ) , n o r did he, like s o m e , o u t o f slothfulness f o r g e t t h e m b u t received and appre­ h e n d e d b o t h a p p e a r a n c e s , t h i n k i n g it b e t t e r t o a c c u s t o m his d o u b t , b y t r u t h rather t h a n b y f a l s e h o o d , t o the acquisition o f t w o great virtues, ( n a m e l y ) holiness and l o v e o f m a n k i n d — h o l i n e s s , i n s o f a r a s h i s g a z e w a s fixed u p o n the o n e a s p e c t / in which he saw G o d ; and love o f m a n k i n d , i n t h e o t h e r a s p e c t , w h i c h is c o m m o n p a r t i c i p a ­ t i o n with strangers. A n d t h a t h e w a s m o v e d b y either a

6

c

d

e

9

° L i t . t h e A r m . s e e m s t o r e n d e r nepl yap rr)s TCOV npayepyaatas npeTTOV carl ov irapipytos opaoiv ISelv. A u c h e r renders, " d e ipsa vero rerum causa n o n obiter visionem v i d e r e l i c e a t " ; in a f o o t n o t e t o " c a u s a " h e a d d s , " a d v e r b , opere, q u o d a c c i p i o s i c u t opifice." T h e A r m . glossa­ tor renders, " c o n c e r n i n g the interpretation o f t h i n g s . " O f G o d w i t h H i s p o w e r s , o n t h e o n e h a n d , a n d o f the three angels, on the other. A u c h e r r e n d e r s m o r e f r e e l y , " q u a e e x illis c e r t i o r c r e d e n d a sit." T h e A r m . v e r b = edi&iv, OIKCLOVV, r)pL€po€v. OOLOTTJTOS Kai iXav9pa)mas. pLaTCov

0

c

d

E

f

272

iSeav.

9

picroxr)

Koivuivla?

vel

sim.

GENESIS,

BOOK

IV

a p p e a r a n c e is c l e a r f r o m S c r i p t u r e , f o r w h a t e v e r is s a i d c o n c e r n i n g o n e o r t o o n e o r b y o n e is b r o u g h t as e v i d e n c e o f a n a p p e a r a n c e a s G o d , w h i l e w h a t e v e r is s a i d c o n c e r n i n g s e v e r a l o r t o s e v e r a l is o f a n a p p e a r a n c e a s o f s t r a n g e m e n . F o r w h e n it s a y s , " G o d a p p e a r e d t o h i m , " a n d " L o r d , if indeed I have found favour before T h e e , " and " D o n o t p a s s o v e r t h y s e r v a n t , " a n d , " T h u s d o as t h o u h a s t s a i d , " a n d w h e n it is s a i d t o h i m , " W h e r e is S a r a h , t h y w i f e ? " , a n d " A g a i n I will c o m e t o t h e e at this t i m e , " a n d " G o d said t o h i m , w h y did Sarah l a u g h ? "—all these passages p o i n t t o H i s a p p e a r a n c e as G o d . B u t the following indi­ c a t e an a p p e a r a n c e as o f s t r a n g e m e n : " A n d lifting u p his e y e s , h e l o o k e d , a n d three m e n w e r e s t a n d i n g o v e r him," and " H e ran t o t h e m , " and " L e t y o u r feet b e washed," and " Refresh yourselves under the tree," and " Eat," and " H e stood before t h e m , " and " T h e m e n got up from there." So that through both piety and love of man ( S c r i p t u r e ) g u i d e s e v e r y o n e w h o is c o n s i d e r e d civilized." F o r in such civilized m a n n e r did the f o u n d e r a n d c h i e f o f o u r r a c e m a k e his w a y o f life a n e x a m p l e . S e e i n g t h e vision before his e y e s , w h i c h w a s n o t c o n s t a n t , b e i n g at o n e t i m e t h a t o f G o d , at a n o t h e r t i m e t h a t o f strangers, h e d e c i d e d t o s h o w p i e t y as t o w a r d G o d , a n d equal oneness and love o f m a n toward the strangers. S o m e , t a k i n g this as a p o i n t o f d e p a r t u r e , h a v e g o n e a s t r a y in their beliefs, for t h e y h a v e b e e n struck b y t h e n o t i o n t h a t there are measures and w e i g h t s o f p r o p o r t i o n a n d structure. ' A s the clever and considerably learned H o m e r a

b

c

d

f

9

7

a

G e n . xviii. 2-15. This particular phrase d o e s not indicate that o n e person is s p e a k i n g . In the plural. 0

c

d

hi* cvaepelas

e

L i t . " w h o is written in p o l i t y (7roAtT€ta)."

f

hid TOiaVTTjS 7roAiT€tas.

/cat (f>iAav9pu>7Tias.

a

i.e. A b r a h a m . P r o b a b l y w e s h o u l d s u p p l y t h e w o r d s " in G o d . " as d o e s A u c h e r , w h o renders, " hinc ansa capta, nonnulli mensuram p o n d u s q u e h a r m o n i a e c o r p o r e a e e x c o g i t a r u n t (in D e o ) abnormi opinione." h

273

QUESTIONS

AND

ANSWERS

w i t h b e a u t y o f s o u n d d e s c r i b e s t h e c o n d u c t o f l i f e , i t is n o t right t o b e harmfully arrogant, for he says that the D e i t y i n t h e l i k e n e s s o f a b e a u t i f u l h u m a n f o r m is b e l i e v e d to appear m a n y times, (in this) n o t diverging from the b e l i e f o f a p o l y t h e i s t . H i s verses are as f o l l o w s . And yet the g o d s in the likeness o f strangers f r o m other lands, i n all k i n d s o f f o r m g o a b o u t u n k n o w n , s e e i n g a n d b e ­ h o l d i n g the m a n y enmities o f m e n and their lawlessness a n d also their g o o d l a w s . " 0

4 4

b

3. (Gen. xviii. 2) W h y does (Scripture) say, " A n d w h e n he saw ( t h e m ) , he ran t o m e e t t h e m and prostrated h i m ­ self u p o n the g r o u n d " ? It gives a warning to those w h o without reflexion and taking t h o u g h t rush u p o n whatever happens to be there, w i t h o u t first t h i n k i n g a n d l o o k i n g , a n d i t t e a c h e s t h e m n o t t o rush o u t before t h e y clearly see and g r a s p w h a t the m a t t e r is. W h e r e f o r e (Scripture) says, " H a v i n g seen, h e r a n , " i n o r d e r t h a t w h e n t h e p e r c e p t i o n o f s i g h t h a s first t a k e n p l a c e , t h e r e m a y a f t e r w a r d s c o m e a n a c t t h a t is irreproachable and pleasing. B u t e x c e l l e n t l y is i t s a i d t h a t after his seeing, h e t h e n " ran f o r w a r d , " for h a v i n g seen, h e did n o t d e l a y o r tarry, b u t (like) o n e w h o has seen s o m e t h i n g w o r t h y o f this, hastened and ran t o w a r d t h e m . Moreover, very discriminatingly does (Scripture) say that h e m a d e p r o s t r a t i o n " o n t h e g r o u n d , " f o r it w o u l d n o t be to mortal m e n that he prostrated himself but to H i m c

d

° T h i s o b s c u r e c l a u s e is s o m e w h a t differently r e n d e r e d b y A u c h e r , q u e r n a d m o d u m s e v e r u s ille, et sufficiens in scientia e x p o n i t H o m e r u s , d e c o r e v i t a e ut p u l c h r a e h a r m o n i a e n o n licere superbire, a c n o x a m subire." Od. x v i i . 4 8 5 - 4 8 8 ; t h e s a m e p a s s a g e is p a r a p h r a s e d b y P h i l o in De Somniis i. 2 3 3 w i t h t h e c o m m e n t , T h e r e p o r t m a y n o t b e a t r u e o n e b u t it is at a n y rate p r o f i t a b l e a n d b e n e f i c i a l t h a t it is m a d e . " Lit. ran forward t o t h e m . " Philo omits the w o r d s f r o m the entrance o f the tent." L X X 7rpoa€KVV7]0€v c m TT)V yrjv. 4 4

b

44

c

44

d

274

44

GENESIS,

BOOK

IV

w h o is a b o v e h e a v e n a n d e a r t h , a n d is G o d o f t h e w o r l d in c o m m o n .

whole

0

4. ( G e n . xviii. 3 ) ( W h a t is the m e a n i n g o f t h e w o r d s ) , " Lord, if I have found favour before Thee, d o not pass over T h y servant " ? N o w h i s m i n d °* c l e a r l y f o r m s a n i m p r e s s i o n w i t h m o r e open eyes and m o r e lucid vision, not roaming about nor w a n d e r i n g off w i t h t h e triad, a n d b e i n g a t t r a c t e d thereto b y quantity and plurality, but running toward the one. A n d H e manifested Himself without the powers that belong to H i m , so that he saw His oneness directly before h i m , as h e h a d k n o w n it earlier in t h e likeness o f a t r i a d . B u t i t is s o m e t h i n g g r e a t t h a t h e a s k s , ( n a m e l y ) t h a t G o d shall n o t p a s s b y n o r r e m o v e t o a d i s t a n c e a n d l e a v e his soul desolate and e m p t y / F o r t h e l i m i t o f h a p p i n e s s is t h e p r e s e n c e o f G o d , w h i c h c o m p l e t e l y fills t h e w h o l e s o u l with His whole incorporeal and eternal light. A n d (the l i m i t ) o f m i s e r y is ( H i s ) p a s s i n g o n t h e w a y , f o r i m m e ­ diately thereafter c o m e s h e a v y and p r o f o u n d darkness a n d possesses (the soul). W h e r e f o r e also the fratricide Cain s a y s , " G r e a t is t h e g u i l t o f m y p u n i s h m e n t t h a t T h o u l e a v e s t m e , " * i n d i c a t i n g t h a t t h e r e is n o g r e a t e r p u n i s h ­ ment for the soul than to be abandoned b y G o d . More­ over, in another place M o s e s says, " L e s t the L o r d b e 0

c

e

0

h

° KOLVjj. 0

c

d

S o L X X , p,r) TrapeXdrjs. i.e. o n this o c c a s i o n .

H e b . " d o not pass f r o m . "

6 vovs»

e

avev rdv owdficcuv, i.e. t h e c r e a t i v e a n d k i n g l y attri­ butes. T h e A r m . u s e s t w o w o r d s t o r e n d e r £pyp.r)v a n d t w o t o f

render 0

6

Kcvrjv. opos.

h

T h e A r m . u s e s t w o w o r d s t o r e n d e r rrapovoia. * G e n . i v . 1 3 , w h e r e L X X r e a d s P.€L£(*)V r) curia p.ov rod dfaOrjval p.e. Cf. QG i. 7 3 w h e r e P h i l o t a k e s this t o m e a n that C a i n is p u n i s h e d b y b e i n g a b a n d o n e d b y G o d , n o t t h a t his g u i l t is t o o g r e a t t o b e o v e r l o o k e d . 275

QUESTIONS

AND

ANSWERS

removed f r o m t h e m , " ° showing that for the soul to b e s e p a r a t e d f r o m t h e c o n t e m p l a t i o n o f t h e E x i s t e n t O n e is t h e m o s t c o m p l e t e o f evils. F o r these reasons he attempts t o l e a d t h e p e o p l e t o w a r d G o d , n o t ( a n y m e n ) , f o r t h i s is n o t possible, b u t g o d - l o v i n g souls which can ( b e led), w h e n a heavenly love and desire h a v e c o m e u p o n t h e m and seized t h e m . 0

c

d

5. ( G e n . xviii. 4) W h y d o e s h e a g a i n say, in the plural, " L e t water b e t a k e n and let t h e m wash y o u r feet, and d o y o u refresh y o u r s e l v e s u n d e r t h e t h i c k t r e e " ? T h i s again applies t o the other appearance, in a c c o r d a n c e with which he t h o u g h t t h e m strangers, having reached a stage o f k n o w l e d g e w h i c h was n o t certain, but again being attracted and strongly drawn b y a most excellent and divine countenance. Wherefore he does not give a c o m m a n d like a lord and master, nor does he presume t o offer w a s h i n g o f t h e f e e t t o f r e e m e n o r s e r v a n t s b u t ( r e g a r d s ) H i m w h o h a d m a d e H i m s e l f d i r e c t l y v i s i b l e as t h e o n e w h o gives c o m m a n d s , saying, " Let water be taken," and does n o t a d d b y w h o m . A n d again (in s a y i n g ) " L e t t h e m w a s h ( y o u r ) f e e t , " h e d o e s n o t m a k e clear w h o m n o r m a k e it k n o w n e x a c t l y , b e c a u s e , as it s e e m s t o m e , h e did n o t h a v e confidence and assurance concerning the sense-perceptible a p p e a r a n c e a s ( b e i n g o n e ) o f m e n s e e n , b u t r a t h e r t h a t it w a s intelligible, as i f a d i v i n e m a n i f e s t a t i o n h a d b e e n m a d e . S o m e t h i n g l i k e t h i s is c l e a r f r o m S c r i p t u r e , ( n a m e l y ) t h a t 6

f

9

h

° P r o b a b l y , as A u c h e r s u g g e s t s , a r e f e r e n c e t o E x . x i x . 22, w h e r e LXX r e a d s P,T)TTOT€ D V A A A A F17 an avrcov Kvpios. 0

TOV'OVTOS.

c

d

A p p a r e n t l y M o s e s is m e a n t . epojs. * P h i l o r e a d s vvtyd-rcoaav, as d o s o m e LXX MSS. ; m o s t LXX MSS. h a v e vv^drco. T h e M a s o r e t i c H e b . h a s 2 n d p i . i m p e r a ­ t i v e , " w a s h y e , " b u t t h e c o n s o n a n t a l (i.e. u n v o c a l i z e d ) H e b . c a n a l s o b e r e a d as 3 r d p i . p e r f e c t , h e r e m e a n i n g " let t h e m wash." F

LXX

9

N o a d j e c t i v e is u s e d in LXX or H e b . TTpOaUiTTOV Or Oxjt€LOS.

h

276

KaTaipv(aT€.

GENESIS, B O O K

IV

m e n are sanctified w h e n w a s h e d w i t h water, while t h e w a t e r i t s e l f (is s a n c t i f i e d ) b y t h e d i v i n e f o o t . Now s y m b o l i c a l l y ° t h e f o o t is t h e l a s t a n d l o w e s t ( p a r t ) o f t h e b o d y , w h i l e t o t h e a i r is a l l o t t e d t h e l a s t p o r t i o n of divine things, for it animates the c o n g r e g a t e d things that have been created/ F o r i f ( t h e air) d o e s n o t t o u c h a n d m o v e this ( w a t e r ) , it dies ; a n d it b e c o m e s alive t h r o u g h n o t h i n g else t h a n h a v i n g a i r m i x e d i n w i t h i t . Wherefore n o t i n e p t l y is it s a i d a t t h e b e g i n n i n g o f t h e g e n e s i s o f creatures t h a t " the spirit o f G o d w a s b o r n e u p o n t h e w a t e r s , " which (Scripture) in allegorizing o n this occasion s y m b o l i c a l l y calls " the f o o t . " b

c

d

/

9

h

6. ( G e n . xviii. 5 ) W h y d o e s h e say in this fashion, " I will t a k e b r e a d , and eat y e , " ' a n d n o t , " T a k e y e " ? H e r e again h e s h o w s his d o u b t and his inclination t o w a r d either appearance. F o r w h e n i t is s a i d , " I w i l l t a k e , " h e i m a g i n e s it t o b e G o d , t o W h o m h e d o e s n o t dare t o say, " Take * food." B u t when (he says), " E a t , " he imagines it t o b e t h e t h r e e s t r a n g e m e n . T h a t is t h e l i t e r a l m e a n i n g / B u t as f o r t h e d e e p e r m e a n i n g , " * w h e n t h e m i n d b e g i n s t o prepare and order itself and t o t a k e the divine and h o l y f o o d s , w h i c h a r e t h e l a w s a n d f o r m s o f wisdom,** t h e n i t is s y m b o l i c a l l y said t o e a t also o f divine ( f o o d ) ; a n d this is t h e f o o d t h a t is fitting f o r t h e h e a v e n l y O l y m p i a n s / k

0

B

aT0V

° ovfifSoXiKcos. TO €ax 6 eaxaros fcAijpos. tf/vxdJvrd ovvaxOevra KTLOTO. vel sim., i.e. t h e g a t h e r i n g t o g e t h e r o f t h e w a t e r s , m e n t i o n e d in G e n . i. 10 ( L X X rd a-aarrjuara roiv vodraw). OVK OTTO OK07TOV. G e n . i. 2. dWrjyopcov. * L X X Arjpnfiop.ai dprov, Kal dyeode. * Imperative sing. Imperative plural. T O pijrov. T O irpos hidvoiav. ol vd/xot Kal at iSe'ai rrjs ooias. OVpL^oXlKCOS. A u c h e r renders, " caelestem O l y m p u m . " e

d

e

f

9

k

h

1

M

n

0

v

277

QUESTIONS

AND

ANSWERS

( n a m e l y ) the desires and y e a r n i n g s o f the rational s o u l / w h i c h it uses for the apprehension o f w i s d o m a n d the acquisition o f perfect virtue. 0

c

7 . ( G e n . x v i i i . 5) W h y d o e s H e s a y , " S o d o a s t h o u h a s t said " ? H e reproves those o f t w o minds and t w o tongues, w h o say one thing and d o the opposite. B u t the virtuous m a n H e sets a p a r t a n d d e t e r m i n e s t h a t h e shall b e saved t h r o u g h e i t h e r o r d e r , h i s w o r d s first b e i n g i n c l i n e d t o w a r d d e e d s , a n d his d e e d s t o w a r d w o r d s / F o r j u s t as h i s w o r d s a r e , s o is h i s life,* a n d a s h i s life i s , s o d o t h e w o r d s o f t h e wise m a n appear. d

e

f

0

* 8 . ( G e n . x v i i i . 6 - 7 ) W h y d o t h e y all h a s t e n ? F o r (Scripture) says, " A b r a h a m hastened t o the tent t o Sarah a n d said t o her, H a s t e n and m i x three measures o f wheatflour and make ash-cakes. A n d he ran t o the cattle and t o o k a t e n d e r calf a n d g a v e it t o t h e b o y / * a n d h e hastened to d o this." " T h i s is a e u l o g y o f t h e v i r t u o u s m a n a c c o r d i n g t o e i t h e r 3

k

1

° rrjs XoytKTJs fox!*' rrjs rcXctas dperrjs. M o s t L X X M S S . h a v e ZITTZV. v e r s i o n s h a v e el-nav. H e b . h a s b

c

d

rov e

f

9

h

1

3

4 4

S o m e L X X M S S . and ancient they said."

OTTOvhatov. 4 4

Or approves of." ow&oBai. A u c h e r r e n d e r s less literally, 8i exarcpas radons. Xoyoi c o n t r a s t e d w i t h epya. fttos o r Siaywyrj.

44

vivere."

L X X CTe/utSaAcco?.

iyKpvfoas. H e b . \igoth is r e n d e r e d in A . V . as cakes u p o n the hearth." L X X and H e b . add and goodly." i.e. his s e r v a n t . L X X 7roirjoai a u r o , r e n d e r i n g H e b . la'asoth *6th6, w h i c h here m e a n s n o t t o d o this " b u t to prepare h i m " (the calf). K

L X X

44

I

4 4

m

I I

4 4

278

44

GENESIS,

BOOK

IV

0

appearance. F o r i f it w a s t h e strange m e n w h o m h e b e l i e v e d t o h a v e c o m e t o h i m , h e is t o b e a d m i r e d f o r his humanity and hospitality. A n d i f ( h e t h o u g h t ) t h a t it was G o d w h o h a d c o m e t o h i m t o g e t h e r with H i s chief powers, he was blessed and fortunate. N o w , as t o w h a t they did for the appearance o f the strange men, A b r a h a m and his wife a n d his b o y m u s t b e t h o u g h t h o s p i t a b l e persons. B u t as t o w h a t t h e y d i d f o r t h e p o w e r s o f G o d , they must n o longer be thought hospitable persons but incorporeal. A n d t h e m a n a n d wofnan are (to b e c o n ­ sidered) ideas, o n e being that o f the m o s t pure m i n d , w h i c h is c a l l e d A b r a h a m , a n d t h e o t h e r t h a t o f t h e p e r f e c ­ t i o n o f v i r t u e / w h i c h is c a l l e d S a r a h , w h i l e t h a t w h i c h is t h e u t t e r a n c e o f t h o u g h t is n a m e d " b o y . " A n d w i t h o u t delay or hesitation the m i n d and the virtues hasten under p r e s s u r e *' t o p l e a s e * a n d s e r v e G o d a n d H i s p o w e r s . And t h e m i n d rules in t h e m a n n e r o f an overseer a n d b e c o m e s a h e l p e r a n d s t i m u l a t o r in t h a t w h i c h it is p r o p e r t o d o , while virtue s h o w s u n h e s i t a t i n g s p e e d in t h e c o m p l e t i o n o f the three portions and the ash-cakes. Speech,"* m o r e o v e r , b r i n g s t h e o f f e r i n g t h a t is c o m m a n d e d . 0

0

d

0

9

A

k

1

n

A n d m o s t n a t u r a l is t h e p a s s a g e c o n c e r n i n g t h e t h r e e measures, for in reality all t h i n g s a r e m e a s u r e d b y t h r e e , 0

v

° i.e. e i t h e r t h e t h r e e " s t r a n g e m e n " o r G o d . rrjs i>Xavdpco7rias Kai rrjs ^tAof cvias. dotop.drovs. Iheas. 0

0

d

e

rov

Kadapcordrov

vov.

f

reXeLorrjros rrjs dperrjs. T h e A r m . lit. = rrpo^opd TOV Xoyov. E l s e w h e r e in P h i l o t h e e x p r e s s i o n s o Kara rrpoij>opdv Xoyos o r Xoyos rrpoc^opiKos a r e used. T h e r e is a n intrusive rel. p r o n . b e f o r e t h e v e r b in t h e A r m . text. €7T€iy6pL€voi, vel sim. O r " to attend." O r " leads ( t h e m ) . " 9

h

1

j

k

1

m

emoTdrov

vel

sim. n

d Xoyos. 0

cj>voLKcoTaros.

F o r a s o m e w h a t different a l l e g o r i z i n g o f t h e m e a s u r e s a n d a s h - c a k e s see De Sacr. Abelis 5 9 - 6 2 . v

Prob.

three

dvrcos. 2 7 9

QUESTIONS

AND

ANSWERS

having a beginning, middle and end. A n d each o f these p a r t i a l t h i n g s ° is e m p t y i f i t d o e s n o t h a v e ( t h e o t h e r s ) , similarly constituted. Wherefore H o m e r n o t ineptly says t h a t " all t h i n g s a r e d i v i d e d i n t o t h r e e . " A n d the P y t h a g o r e a n s assume that the triad a m o n g numbers, and t h e r i g h t - a n g l e d t r i a n g l e a m o n g figures a r e t h e f o u n d a t i o n o f t h e k n o w l e d g e o f all t h i n g s / A n d s o , o n e m e a s u r e is t h a t b y w h i c h the incorporeal and intelligible w o r l d was constituted. A n d t h e s e c o n d m e a s u r e is t h a t b y w h i c h the p e r c e p t i b l e heaven was established in the fifth (element), attaining to a m o r e wonderful and divine essence, unaltered and u n c h a n g e d in comparison with these (things b e l o w ) / and remaining the s a m e / A n d the third measure is t h e w a y i n w h i c h s u b l u n a r y t h i n g s w e r e m a d e o u t o f t h e f o u r p o w e r s / e a r t h , w a t e r , air a n d fire/ a d m i t t i n g g e n e r a ­ tion and corruption. ' N o w the measure o f the incorporeal 6

0

6

5

°

€Kaarov

TCOV

Kara

p,4pos.

6

T h i s s e n t e n c e is r e n d e r e d m o r e f r e e l y b y A u c h e r , q u o r u m u t r u m q u e i n a n e c o m p e r i t u r a b s q u e tertia p a r t e , car ens existentia." Iliad XV. 1 8 9 rpixOd be irdvra oioaorai. S t a e h l e , p . 2 5 , cites J o h . L y d u s , p . 2 5 , 1 2 - 1 6 , w h o is p r o b a b l y d e p e n d e n t u p o n Philo, a n d quotes the same passage f r o m H o m e r . L y d u s ' text c o n t i n u e s , 8td p.kv TOVTO ol HvOayopeioi rpidba p.kv iv dpiBpLols, iv 8e ax^p-aai TO opBoytbviov rpiycovov VTTOTiOcvrai GTOLX^LOV rrjs rcov oXiov ycviactos ( A r m . P h i l o = yvtboetos). J o h . L y d u s h a s iv p,€v odv piirpov iari, KaB* o avviorrj 6 daibpLaros Kal VOTJTOS Koopuos. Aucher's rendering, s e c u n d u m i l l u d , " misses the point o f the contrast b e t w e e n the h e a v e n l y sphere and the s u b ­ lunary regions. J o h . L y d u s r e a d s s l i g h t l y differently Sevrcpov 8e pbirpov, KaO* o i-nayi) 6 aloQrrros ovpavos, 7repL7TT7)v Xaxojv /cat deioripav 44

c

d

6

f

4 4

9

ovaiav,

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h

S o a l s o J o h . L y d u s , rplrov be KaO' o ibrjpLiovpyqOr} rd VTTO oeXrjvrjv, e/c rwv reaadpojv ovvdpieojv ( n o t CTrot^etojv, as o n e w o u l d expect). * T h e f o u r e l e m e n t s a r e n o t n a m e d in L y d u s ' text. '

yeveoiv

Kal

6opav eVtSe^d/xeva,

parallel text ends here. 280

as

in

Joh.

Lydus,

whose

GENESIS,

BOOK

IV

forms ° b y which the intelligible w o r l d w a s constituted m u s t b e said t o b e t h e eldest o f c a u s e s . A n d (the cause) o f t h e fifth, p e r c e p t i b l e a n d c i r c u l a r e s s e n c e , w h i c h t h e h e a v e n h a s h a d a l l o t t e d t o it, is t h e c r e a t i v e p o w e r o f t h e Existent O n e / for it has f o u n d an imperishable, pure and u n m i x e d blessing in obtaining an immortal and incor­ ruptible portion. B u t t h e k i n g l y ( p o w e r ) ' (is t h e c a u s e ) of sublunary things, those that (are subject t o ) change a n d alteration because they participate in generation and corruption. B u t ( H e gives) speech as a n aid f o r g u i d a n c e in a c e r t a i n o n e w h e n s o m e t h i n g is t o b e d o n e , f o r t h e sake o f those w h o carry o u t and complete something. A n d t o t h o s e w h o sin i n s o m e m e a s u r e ( t h e r e is a s s i g n e d ) corrective reformation through deserved punishments and chastisements. B u t those w h o c o m m i t indescribable and inexpressible w r o n g s are punished through retributive chastisement and b a n i s h m e n t / 0

0

6

9

S o t h a t t r u l y a n d p r o p e r l y s p e a k i n g , G o d a l o n e is t h e m e a s u r e o f all t h i n g s , b o t h i n t e l l i g i b l e a n d s e n s e - p e r c e p ­ t i b l e , a n d H e i n H i s o n e n e s s is l i k e n e d t o a t r i a d b e c a u s e o f the weakness o f the beholders. F o r the e y e o f the soul, w h i c h is v e r y l u c i d a n d b r i g h t , is d i m m e d b e f o r e i t falls u p o n a n d g a z e s a t H i m w h o is i n H i s o n e n e s s w i t h o u t a n y o n e else a t all b e i n g seen. F o r j u s t as t h e e y e s o f t h e b o d y when they are weak, often c o m e u p o n a d o u b l e 1

3

°

T here renders a H e b . ques­ tion, expecting a negative answer. °

B

OVK

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d

rr)v

vaiv.

e

Variant " b e y o n d . " A r m . =cls ivepyorcpav K a r a A ^ t v . I suspect that the original a d j . was cvapyearepav " clearer." rov decoprjriKov jSiou KOL rraotov dpercov rcXelojois. One A r m . M S . omits " and all the virtues." f

9

h

Tip

Vtp.

or " genuinely

*

OLK€LOJS,

*

TOV Koopiov.

1

i.e. for the discerning.

294

"—yvrjolojs. k

d£Cojs.

GENESIS, 0

BOOK

IV

0

and justice, that H e m a y bring u p o n A b r a h a m that w h i c h H e said t o h i m " ? (Scripture) clearly shows the prescient p o w e r o f the Existent O n e in saying, " F o r I k n o w that h e will c o m m a n d . " F o r i t is n a t u r a l f o r c r e a t e d b e i n g s t o k n o w various t h i n g s f r o m their fulfilment, while f o r G o d (it is natural) t o k n o w future h a p p e n i n g s before their b e ­ ginning. A n d t h e v i r t u o u s m a n is d e s e r v i n g o f h o n o u r and g l o r y , for h e n o t o n l y himself honours virtue* b u t also p r o d u c e s t h e desire f o r it i n others. A n d o f honour H e spoke before.* F o r sight consists in nakedness a n d r e m o v i n g t h e veil o f n a t u r e , a n d , w i t h t h e k e e n e y e s t h a t belong to the mind converting the perception o f incor­ p o r e a l l i g h t i n t o a c l e a r a p p r e h e n s i o n , " i n finding a m o r e w e i g h t y promise, w h i c h relegates t o a second place t h e aetiological ideas that b e l o n g t o p h i l o s o p h y . F o r it is n e c e s s a r y t h a t t h e s o u l w h i c h c l e a r l y k n o w s a n d is a b l e c

d

6

9

h

j

1

m

0

v

9

°

L X X hiKaioavvqv

Kal

Kpioiv.

0

L X X and H e b . " the L o r d . " Variant p r o m i s e d . " Philo does n o t c o m m e n t here o r e l s e w h e r e o n G e n . x v i i i . 18, i n w h i c h G o d p r o m i s e s t h a t all n a t i o n s w i l l b e b l e s s e d in A b r a h a m , unless this is referred t o in t h e o b s c u r e p a s s a g e t h a t f o l l o w s i n this s e c t i o n . c

4 4

d

TTjV 1TpOyVU)OTlKT)V 8tJVap,LV TT)V TOV

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6

H e r e a n d a b o v e t h e A r m . i m p e r f e c t tense is u s e d t o r e n d e r rjbeiv, w h i c h in t h e L X X is e q u i v a l e n t t o H e b . ydda'ti, having the force o f the present tense. OLKCLOV. rd p.4Xkovra ( o m i t t e d in A u c h e r ' s r e n d e r i n g ) . 6 07TOv8aLOS. * TT)V dperr\v. ivcpycov. T h e subject m a y b e G o d or A b r a h a m or Scripture. Lit. is." r

. f

9

h

j

k

1

7 1

4 4

TTJV r o v

m

daa)p.drov

a>Tds pcroxyv

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irepi-

dyovra. 0

fiapvrepav

dp.o\oyiav

vel

sim.

P

VITOOTCXXCL.

0

Tct? /caret L\oooLav aiTLoXoyiKas I8eas. The meaning s e e m s t o b e similar t o t h a t f o u n d i n De Fuga 1 6 3 , W h a t k i n d o f p l a c e is m e a n t ( i n E x . iii. 5 ) ? E v i d e n t l y t h e a e t i o ­ logical, w h i c h H e has assigned o n l y to divine natures, d e e m i n g n o h u m a n b e i n g capable o f dealing with a e t i o l o g y . " 4 4

295

QUESTIONS

AND

ANSWERS

to comprehend should immediately with m o s t lucid reasoning have a n o t i o n o f the causes t h r o u g h w h i c h something has happened.

2 3 . ( G e n . x v i i i . 2 0 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A n d the L o r d said, T h e o u t c r y o f t h e S o d o m i t e s and the G o m o r r a h i t e s ° h a s i n c r e a s e d , a n d their sins are v e r y great " ? T h e r e are t w o h e a d s u n d e r w h i c h the w h o l e Legislation is o r d e r e d , ( n a m e l y ) e v i l a n d v i r t u e / After treating o f virtue a n d t h e v i r t u o u s c h a r a c t e r w h i c h is a d o r n e d b y i t , i t p a s s e s o v e r t o still a n o t h e r f o r m / t h a t o f e v i l , a n d t o t h o s e w h o are its f o n d i n v e n t o r s a n d w h o practise it. N o w h e w h o is truly r i g h t e o u s is a f a i t h f u l p r i e s t * o f t h e i r f o l l y a n d m a d n e s s . A n d G o d is t h e c o m m o n m e d i a t o r a n d s u p p o r t e r * o f all, a n d H i s t r i b u n a l is u n b r i b a b l e a n d w i t h o u t d e c e p t i o n , b u t o n l y full o f t r u t h w i t h w h i c h n o f a l s e h o o d is m i x e d . N o w " S o d o m " is t o b e t r a n s l a t e d as " b l i n d n e s s " o r " s t e r i l i t y , " " ( w h i c h are) n a m e s o f i m p i e t y a n d i r r a t i o n a l i t y , f o r e v e r y u n w o r t h y m a n is b l i n d a n d sterile. A n d " Gomorrah " (meaning) " measure " 0

c

d

/

h

j

1

1

° L X X and H e b . " S o d o m and Gomorrah." S o L X X , at d/xaprtat avrcov pieydXai a6hpa. H e b . " t h e i r sin is v e r y h e a v y . " 0

c

has

K€ ov KVpicos. ovoia. T O rrjs t/tvxfjs rjyeptovtKov, a c o m m o n S t o i c t e r m in P h i l o . * d vovs. * rrjs dhotiroptas. i rrjs tXavOptoirtas. Xoytoptov ovv Xoytoptcp, i.e. t h e t h o u g h t s o f t h e r i g h t e o u s together with those o f the i m p i o u s . O r " h e firmly b e l i e v e s . " A u c h e r ' s r e n d e r i n g is a m ­ b i g u o u s and (or because) ungrammatical, " verum mihi v i d e t u r q u o d p u r u m et j u s t u m m o r i b u s . . . i n t e r i m a praesenti s e r m o n e seponere, persuasus e t c . " d f t o s rrjs ocorrjpias. trcoOrjotrai. iretfrvppLevos. 0

c

d

e

f

9

k

1

m

300

n

0

GENESIS, BOOK

IV

a

person, having a revived spark of brightness and a gleam of the fire of righteousness, can be converted t o spiritual health. F o r he believes it t o be better and m o r e fitting that through t h e beneficent powers of G o d (which are used) for the righteous the punishments awaiting t h e unrighteous should be lightened and decreased t h a n t h a t on account of the impious the righteous should be involved. 0

c

27. (Gen. xviii. 2 4 - 3 2 ) W h y does he begin with fifty and end with ten ? A n d w h y does he at the beginning subtract five at a t i m e d o w n to forty, and from then on ten at a t i m e down to the end, (namely) the decad ? F o r he s a y s , " I f there are fifty righteous m e n in the city, wilt T h o u destroy t h e m ? W i l t T h o u n o t spare t h e place ? A n d w h a t if there are forty-five ? A n d , further, if there are forty ? A n d w h a t if there are 3 0 / or if there are 2 0 ? A n d what if there are ten ? " T w o things he seeks : t h a t the righteous be saved, and also others for their sake. A n d all the numbers are sacred. Fifty (consists) of a rectangular t r i a n g l e / A n d in accor­ dance with its power the p r o p h e t proclaims t h e release in the fiftieth (year). B u t forty-five is a productive n u m b e r , d

6

9

i

j

k

0

Lit. " revivification of a spark." T h e same figure of speech is used in connexion with the present verse in De Migratione 122. vyUiav ipvxt-Krjv (or 7rv€vpaTLK7]v). T h e phrase vyUia tpvxfjs occurs elsewhere in Philo. i.e. A b r a h a m in pleading with G o d to spare S o d o m . Lit. " five five." Here Philo condenses nine verses. This and the following number in contrast to the rest are indicated b y numeral letters in the A r m . This passage is alluded to in De Congressu 109 and De Mut. Nom. 2 2 8 - 2 2 9 , where Philo applies Pythagorean number-mysticism more briefly than here. See De Spec. Leg. ii. 177 and QG ii. 5 where Philo explains that the squares of the sides 3 , 4 , 5 (namely 9 , 16, 25) add up to 5 0 . Svvap.Lv. i.e. Moses. afeoiv, i.e. from debt-slavery, cf. Lev. xxv. 10. b

c

d

6

f

9

h

1

i

k

301

QUESTIONS

AND

ANSWERS

consisting o f intervals o f three, in a c c o r d a n c e with w h i c h t h e y first a p p e a r a s p r o g r e s s i o n s , t h e a r i t h m e t i c , the g e o m e t r i c a n d the h a r m o n i c , for the s c h e m e o f intervals is 6 , 9 , 1 2 , 1 8 , t h e s u m o f w h i c h is 4 5 . A n d i n t h e s a m e n u m b e r o f o d d - n u m b e r e d d a y s t h e e m b r y o is f o r m e d , r a r e l y i n f o r t y , a n d less ( o f t e n ) i n m o r e , f o r i t is p r o d u c t i v e . A n d a g a i n , i n t h e s a m e n u m b e r o f d a y s is t h e e m b r y o f o r m e d in t h e w o m b , in t h e case o f a l m o s t (all) n i n e - m o n t h ( i n f a n t s ) / f o r i n t h e c a s e o f s e v e n - m o n t h ( i n f a n t s ) it t a k e s thirty-five d a y s , as t h e y s a y similarly. Thirty (days), m o r e o v e r , is t h e l u n a r i n t e r v a l o f s e p a r a t i o n , t h e c y c l e o f the m o o n / A n d t w e n t y ( y e a r s is t h a t ) o f a g e and o f one w h o has advanced in a g e and belongs t o the e l d e r s ; a n d i t is t h e n u m b e r * o f m i l i t a r y s e r v i c e . A n d t e n is altogether perfect/" A n d t h r o u g h these numbers, which a r e h a r m o n i e s i n m u s i c , all t h o s e ( n u m b e r s ) are seen w h i c h i n all c a s e s a r e a d o u b l e r a t i o , as f o r t y t o t w e n t y , o r t w e n t y t o t e n . B u t t h r o u g h five ( t h e y are) the ratio o f o n e a n d a h a l f t o o n e , " ( a s is) t h i r t y t o t w e n t y , w h i l e t h r o u g h f o u r ( t h e y a r e ) t h e r a t i o o f f o u r t o t h r e e / (as 0

0

0

6

9

h

k

1

m

0

b

° S e e QG iii. 3 8 . T O irXivdiov. I n QG i. 2 5 , ii. 1 4 , i v . 154 a n d De Vita Mosis ii. 18 P h i l o s a y s t h a t t h e m a l e e m b r y o is f o r m e d in 4 0 d a y s . Which n u m b e r is h e r e m e a n t as " p r o d u c t i v e " is n o t q u i t e c e r t a i n . A u c h e r r e n d e r s s o m e w h a t d i f f e r e n t l y , " fere in p a u c i s novem mensium." W h e r e t h e " s i m i l a r l y " b e l o n g s is n o t c l e a r . A u c h e r r e n d e r s less literally b u t m o r e s m o o t h l y , " trig i n t a v e r o m e n s u a l e est s p a t i u m c i r c u l i l u n a e . " P h i l o m e a n s t h a t 20 y e a r s is t h e b e g i n n i n g o f m a t u r i t y . S o lit. ; A u c h e r r e n d e r s m o r e f r e e l y , " et v i g i n t i aetatis n o r m a , q u a t r a n s a c t a , inter m a j o r e s c o m p u t a t u r . " ** i.e. t h e a g e . iravrdXeios. Cf. De Decalogo 20 OCKOLOL rfj iravrcXeia. W h a t n o u n is t o b e s u p p l i e d is n o t c l e a r . Lit. " through all." W h e r e 5 c o m e s f r o m is n o t c l e a r . P o s s i b l y P h i l o m e a n s the fifth ( a n d b e l o w , t h e f o u r t h ) p r o p o s a l m a d e t o G o d b y Abraham. " -qpnoXios Xoyos. c

d

6

1

9

h

i

k

1

m

0

302

S e e n o t e m.

p

iTTtrpiros Xoyos*

GENESIS,

BOOK IV

is) f o r t y t o t h i r t y . B u t t h e r e i s a n a n g u l a r i n t e r v a l ° o f s e p a r a t i o n , ( a s i s ) f o r t y t o f o r t y . T h e r e f o r e fittingly a n d p r o p e r l y / since h e m a k e s entreaty o n behalf o f t h e salva­ tion o f the city, does h e use salutary n u m b e r s / since t h e y ' consist o f h a r m o n y , a n d h a r m o n y is salutary, j u s t as, o n the other h a n d , d i s h a r m o n y is t h e cause o f dissolution and destruction/ 0

d

28. (Gen. xviii. 27) W h y d o e s h e say, " N o w I h a v e b e ­ g u n t o speak with t h e L o r d , a n d I a m earth a n d ashes " ? Those w h o approach G o d with a pure mind are especi­ ally aware o f their o w n weakness i n c o m p a r i s o n with t h e greatness o f H i m w h o m they approach. For the Godl o v i n g m i n d * will tell forth a n d confess its h u m i l i t y b y its d e e d s . B u t w e s h o u l d c o n s i d e r his e n t r e a t y c o n c e r n i n g earth a n d ashes as n o b l e / a n d declare t h e earth a n d ashes h o l y as i n t h e h o l y offerings a n d h o l o c a u s t s . A n d either o f these is a s y m b o l o f t h e s o u l / F o r earth is g o o d l y a n d fertile, since t h e m i n d o f t h e wise m a n is fruitful/ A n d the ashes ' are t h e other ( s y m b o l ) , f o r whatever mortal remains were m i x e d in were, under t h e laws o f p i e t y / 9

h

7

°

yojviaKov

1

hidarr^pa.

D i d P h i l o w r i t e ivajriKov

0

E m e n d i n g A r m . makout'iun meknouVean a s a b o v e . C

olK€LOJS

KOL

?

(of unknown meaning) to D

KVpLOJS.

TTJS

00>TT)piaS.

f

dpiOpols. Or " corruption." S o L X X , rjpgdp.7)v, r e n d e r i n g H e b . ho'alti I have pre­ sumed." e

oojTrjpLois

9

4 4

h

yvwpr)

o r " c h a r a c t e r "—rjOei o r

rpdnoj.

1

o iX60€os ( o r 0€oiXr)s) vovs. T h e t w o A r m . a d j e c t i v e s u s e d h e r e r e n d e r oepwos. ovpfioXov TTJS foxv T h e A r m . v a r i a n t is r e n d e r e d b y A u c h e r , sapientis m e n t e m f r u c t i f i c a t , " b u t this r e n d e r i n g is q u e s t i o n a b l e . Rather d o e s the variant agree in m e a n i n g with t h e a c c e p t e d r e a d i n g e x c e p t t h a t a n i m p e r s o n a l c o n s t r u c t i o n is u s e d . T h e A r m . t r a n s l a t o r uses t h r e e different w o r d s f o r ashes " in this s e c t i o n . i.e. b y t h e sacrificial l a w s o f t h e P e n t a t e u c h . 303 j

s

k

1

771

44

n

4 4

QUESTIONS

AND

ANSWERS

t e s t e d a n d e x a m i n e d a s is g o l d b y his w o r t h i n e s s r e m a i n e d .

fire.

A n d in his prayers

0

2 9 . ( G e n . x v i i i . 3 3 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " T h e L o r d w e n t a w a y as H e ceased t o s p e a k w i t h A b r a h a m . A n d A b r a h a m returned t o his place " ? T h e o n e w h o is b e g o t t e n a n d b r o u g h t i n t o b e i n g is n o t w o n t t o b e God-possessed always, b u t w h e n he has been divinely inspired for s o m e time he then goes and returns t o himself. F o r i t is i m p o s s i b l e f o r t h e s o u l t o remain permanently in the b o d y when nothing slippery o r n o o b s t a c l e strikes its feet. B u t i t is n e c e s s a r y t h a t the m o s t pure and luminous mind should be mixed with t h e m o r t a l (element) f o r necessary uses. T h i s is w h a t is i n d i c a t e d b y t h e h e a v e n l y l a d d e r , ( w h e r e ) n o t o n l y a n a s c e n t b u t a l s o a d e s c e n t o f t h e a n g e l s is m e n t i o n e d . A n d t h i s is w h a t i s . s a i d o f t h e p r o p h e t , ( n a m e l y ) h i s descent and ascent reveal the swift turning and c h a n g e o f his t h o u g h t s / ' A n d thought and change altogether bear a resemblance t o those w h o practise continence* for athletic well-being, w h o m their trainers teach m e t h o d i ­ c a l l y , n o t in o r d e r t o d o v i o l e n c e t o t h e b o d y b u t t h a t it m a y b e able t o endure necessary labours easily and n o t 0

c

d

e

/

9

h

1

1

m

° A p p a r e n t l y this m e a n s t h a t A b r a h a m ' s n a t u r e w a s tested a n d a p p r o v e d b y t h e w o r d i n g o f his p r a y e r . T h i s v e r s e is m o r e b r i e f l y c o m m e n t e d o n in De Somniis i, 7 0 - 7 1 . i.e. a m o r t a l . €v$eos o r 0e6tf>opos. evdovatdaas. 6 Kadapcdraros Kai clXiKpivcoraros vovs. rep Ovrjrcp. I n G e n . x x v i i i . 12 ff. *" i.e. M o s e s , in E x . x i x . 1 7 ff. T h e p a s s a g e f r o m E x o d u s is a l s o r e f e r r e d t o in t h e p a r a l l e l , De Somniis i. 7 1 . rcov AoyiopLtov. iyKparela: Aucher " studiosam vitam." irpos ad\r)ri.Kr)v cOe^tav, cf. De Plantatione 1 5 7 . A u c h e r r e n d e r s , " p r o a t h l e t i c a q u i e t e , " b u t t h o u g h A r m . hangist m e a n s " rest " a s w e l l as " w e l l - b e i n g " t h e c o n t e x t a n d t h e p a r a l l e l s e e m t o s u p p o r t t h e latter r e n d e r i n g . Qvfipiatooi. 6

c

d

e

f

9

3

k

1

m

304

h

GENESIS, BOOK

IV

be w o r n d o w n a n d afflicted b y c o n t i n u o u s a n d f r e q u e n t labours. T h i s t o o is w h a t m u s i c i a n s c a r e f u l l y o b s e r v e in respect o f their instruments, w h e n t h e y loosen the strings lest t h e y s n a p t h r o u g h unrelieved tension. For these reasons nature t o o has adjusted the voices o f living creatures t o s i n g n o t w i t h o n l y o n e intensity b u t w i t h all kinds o f variation, b e c o m i n g lax and tense (in turn). A n d s o , j u s t a s m u s i c is b y i t s l a w s a d a p t e d n o t o n l y t o distinct a n d increased intensities b u t also t o m e d i u m o n e s a n d t o r e l a x a t i o n s , s o t o o is i t w i t h t h e m i n d . For w h e n i t is w h o l l y i n t e n t u p o n p l e a s i n g the Father and b e c o m e s G o d - p o s s e s s e d , i t is r i g h t l y s a i d t o b e f o r t u n a t e . A n d w h e n it ceases t o b e i n s p i r e d , after its e n t h u s i a s m i t r e t u r n s t o i t s e l f a n d r e f l e c t s u p o n i t s o w n affairs a n d w h a t is p r o p e r t o i t . F o r p i e t y a n d l o v e o f m a n a r e r e l a t e d virtues. A n d these the wise m a n uses and observes, t a k i n g care t o b e reverent as a s u p p l i a n t . While God stays, he remains there, and w h e n H e departs, he t o o departs. A n d the Father takes His departure because of His providential care and consideration * for our race, k n o w i n g t h a t i t is b y n a t u r e s h a c k l e d a n d i n v o l v e d i n its needs. W h e r e f o r e h e s a w fit t o r e t i r e a n d b e a l o n e , f o r n o t e v e r y t h i n g is t o b e d o n e b y t h e s o n s i n t h e s i g h t o f the Father; a

b

c

d

6

9

f

h

i

k

*30. ( G e n . x i x . 1) W h y , w h e n three h a d appeared, does (Scripture) say, " T h e t w o angels c a m e t o S o d o m at evening " ? T o A b r a h a m three appeared and at m i d d a y , while t o Lot t w o (appeared) and at evening. (Scripture) indicates a

6

VOVS.

b

c

O r " b e i n g grateful to " or " w o r s h i p p i n g . " fvdeos. cvoaifjLojv o r CVTVX^S. KopvftavTiav. TOV ivdovoiaofxov. avyyevcls yap eloi apera! cvaefieia /cat tf>i\avdpto7ria. d

e

9

h

F

%

6 O06pov w h i c h m a y h a v e b e e n the original r e a d i n g ) . F o r the distinction between the reXeios a n d t h e TTPOKOTTTLOV see Leg. All. iii. 1 4 0 . avraaiovrai, as in t h e G r e e k f r a g . T h e G r e e k f r a g , h a s oirjveKr}. 9

0

0

d

irpoiTwv

ovvdpLcojv,

see

QG

ii.

51.

e

Lit. " powers o f service." ' A u c h e r inaccurately renders, virtutes i p s a s sine c u l t u P a t r i e x h i b i t o " i n s t e a d o f virtutes c u l t u s sine p a t r e . " T h e negatives are surprising. 4 4

44

9

H

L X X irapd

:

Heb.

4

4

in." 44

' S o A r m . O . T . : L X X and H e b . o f S o d o m . " T h e s a m e e t y m o l o g y is g i v e n a b o v e in ^ iv. 23 and elsewhere (see note there). rco tTpoKOTrrovrt.. 7rp6s avpLpoXiKriv ( o r r p o m K ^ v ) anooooiv. dperfj. 1

k

1

306

m

GENESIS,

BOOK IV

a m o n g ' t h o s e w h o , as i f within a c i t y , are i n v o l v e d i n t h e usual passions ° t h a t b e l o n g t o t h e soul a n d are t h e w o r k o f sterility a n d unfruitfulness a n d blindness. A n d s o m e ­ times, as i f i n a desert, h e pursues a pure z e a l which is without practical c o n c e r n / a n d a truly contemplative way o f life. 0

c

e

32. ( G e n . x i x . 1 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " Seeing ( t h e m ) , he arose (and) hastened t o w a r d t h e m and b o w e d with his face t o the g r o u n d " ? T h e f a c e i n m a n is u n c o v e r e d . N o w o u r especially prostrates itself before a n appearance a n d receives it b e f o r e t h e truth.* S u c h i s e v e r y o n e w h o i s n o t p e r f e c t . H e admires t h e visible things that are seen rather t h a n the invisible and unseen things, while t h e m i n d grasps these before the senses. /

9

h

i

k

1

**33. ( G e n . x i x . 2 ) W h y , w h e n t h e y a r e i n v i t e d , d o t h e y refuse h o s p i t a l i t y , s a y i n g , " N o , b u t i n t h e street will w e spend the night " ? m

b

c

° iraBtm. ev eprjpto. KaOapov ZfiXov. dvcv Trpaypidrcov. TT)V irpos dXyOciav dccopTjTLKTjv oiaytoyrjv ( o r L^COTJV). A u c h e r inaccurately renders, c o n t e m p l a t i o n e m veritatis v i t a e . " P h i l o s l i g h t l y varies t h e w o r d i n g o f t h e L X X , locov oe A a r r dvearrj els ovvdvTTjaiv aureus Kai 7rpoa€Kvvr]0€V rep irpoacoTrcp CTTI TT]V yrjv. E i t h e r a w o r d h a s fallen o u t after t h e p o s s . p r o n o u n , o r t h e t e x t is c o r r u p t . A u c h e r renders unintelligibly, nostro magis itaque m o d o nunc factam adorat apparitionem." * O r i n p r e f e r e n c e t o t h e t r u t h " — 7 r p 6 rrjs dXrjdeias : A u c h e r renders, ante certificationem." ov reXcios, Le. L o t i n c o n t r a s t t o A b r a h a m . d vovs. at alodrjocis. d

E

4 4

f

9

h

4 4

4 4

4 4

i

k

m

1

So

the

L X X , ou^t,

dAA* rj

iv

rfj

7rAareta

last w o r d is r e n d e r e d literally i n t h e A r m . , up " ) .

KaraXvoopLev 4 4

(the

w e will b r e a k 307

QUESTIONS

AND

ANSWERS

a

Him t h e y refuse, b e i n g unwilling, b u t in t h e case o f A b r a h a m , the friend o f G o d , w h o invited them, they accepted. A n d t h e r e a s o n is t h a t t h e d i v i n e p o w e r s accept the perfect man, while to the imperfect m a n they hardly ever c o m e / A n d s o t h e " n o " (is t h e r e p l y ) o f t h o s e w h o refused t o c o m e t o h i m . B u t (in s a y i n g ) " in the street will w e spend the night " t h e y a n n o u n c e d that e v e r y f o o l i s h m a n is a n a r r o w o n e , b e i n g c o n s t r a i n e d b y l o v e o f m o n e y , l o v e o f pleasure, l o v e o f g l o r y and similar t h i n g s , w h i c h d o n o t p e r m i t t h e m i n d t o m o v e in free space. A n d so (Scripture) excellently presents a law s n o w i n g that for the wise m a n every place in the world is spacious f o r living with a n d seeing individual t h i n g s / B u t h e w h o is u n l i k e t h i s d o e s n o t h a v e e v e n h i s o w n h o u s e o r a m i n d o f h i s o w n b u t is c o n f u s e d a n d is t r e a t e d c o n t e m p t u o u s l y like t h o s e * w h o , as it w e r e , enter an inn o n l y t o fill t h e m s e l v e s a n d v o m i t i n t h e i r p a s s i o n s . 0

c

e

1

g

i

k

° Lot. TOV (fnXoOeov o r OtiofaXovs ( P h i l o s o m e t i m e s c o m b i n e s t h e a d j e c t i v e s in a s i n g l e p h r a s e ) . at 0etat Suvd/zets, s e e t h e p r e c e d i n g s e c t i o n s a n d QG ii. 5 1 . Aucher " aegre veniunt." T h e A r m . agrees v e r y closely (except for o n e slight d i f f e r e n c e in w o r d - o r d e r ) w i t h t h e G r e e k f r a g , p r i n t e d b y Harris, w h i c h ends here. T h e rest o f t h e s e c t i o n a g r e e s a l m o s t as c l o s e l y w i t h a n o t h e r G r e e k f r a g , f r o m t h e s a m e Catena ( C o d . Rupefucaldi) printed b y L e w y ; see A p ­ pendix A . O r " d o c t r i n e " : t h e G r e e k f r a g , h a s ooyp.a. H e r e t h e A r m . differs s o m e w h a t f r o m , o r f r e e l y r e n d e r s , 0

c

d

6

/

a

the

G r e e k rep

p,iv

ooco

dvajni'nrara.i rd

iv

Kocrpao.

h

H e r e t h e G r e e k f r a g . , r e a d i n g TCOV Kara p,4pos s h o w s t h a t w e m u s t p r e f e r t h e A r m . r e a d i n g i masancn t o t h e v a r i a n t imastnoyn. T h e G r e e k f r a g , h a s vird rd>v. P o s s i b l y t h e A r m . Icouscen " fill t h e m s e l v e s " is a n e m e n d a t i o n o r c o r r u p t i o n o f loucscen " s p e n d t h e n i g h t " ( / c a r a A u W t ) , w h i c h t h e s c r i b e d i d n o t u n d e r s t a n d in its idiomatic G r e e k sense. L e w y c o n j e c t u r a l l y restores Kopeodcooi. 9

1

j

k

308

GENESIS, B O O K IV 3 4 . ( G e n . x i x . 3 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " H e forced t h e m , and t h e y turned aside t o h i m " ° ? Carefully is it said t h a t t h e y d i d n o t c o m e i n b u t t u r n e d aside. F o r s e l d o m is there a t u r n i n g aside o f t h e sacred (and) h o l y w o r d s t o those w h o have progress (but) n o t wholly perfect a c c e p t a n c e . A n d t h e reason f o r their turning aside was t h e u s e o f force. F o r t o h i m w h o is progressing it is peculiar t o attain t o a better nature n o t e a s i l y a n d w i l l i n g l y a n d w i t h a free a n d e a s y l e t t i n g go, b u t h e is laboriously a n d arduously f o r c e d , whereas t h e wise m a n is a c c u s t o m e d t o desire w i s d o m w i l l i n g l y . B u t t h e o t h e r is d i s c i p l i n e d b y n e c e s s i t y a n d u n w i l l i n g l y . b

0

d

6

/

9

35. (Gen. x i x . 3 ) W h y d i d h e alone m a k e f o r t h e m drink a n d unleavened bread, whereas A b r a h a m (made) ash-cakes * and n o drink ? I t is s a i d b y m e d i c a l s t u d e n t s t h a t t h e u s e o f d r i n k i s n o t (as) a f o o d b u t t h e c o n v e y a n c e o f f o o d . And the 71

j

k

A

L X X 7rapejSia£eTO (v.l. / c a r c j 8 i a ^ € T O :

avTovs

Kal i^€K\ivav

npos

avrov.

b

Heb. " h e pressed")

M o r e literally "

rolling."

c

T h e syntax a n d m e a n i n g are not clear. A u c h e r , c o n ­ s t r u i n g differently a n d , I t h i n k , w r o n g l y , r e n d e r s , " q u o n i a m p a u c i t e r t a n t u m d e c l i n a t i o efficitur s a c r o r u m v e r b o r u m a p u d proficientes, n o n vera perfectissima a c c e p t a t i o . " T h e general m e a n i n g is that L o t , t h e t y p e o f t h e p r o g r e s s i v e m a n , c o u l d not receive the divine w o r d as easily as A b r a h a m , the t y p e o f the perfect m a n . d€0€i vel sim. * O r " forces himself." Construction slightly uncertain. i.e. L o t i n d i s t i n c t i o n f r o m A b r a h a m . e

d

/

9

H

L X X

d^vpovs.

* €yKpvcj>ias, see QG i v . 8 o n G e n . xviii. 6 - 7 . Trapd rots larptov iraioi. Cf. De Josepho j

160

larptov

iralhes. k

A r m . kark' = dpp.a. A p p a r e n t l y t h e o r i g i n a l h a d dppta (with s m o o t h breathing), meaning " conveyance" or " stimulus " o r the l i k e ( ? ) . A c c o r d i n g t o L i d d e l l - S c o t t - J o n e s appia w a s used b y H i p p o c r a t e s (ap. P h o t i u s , p . 5 3 3 b ) i n t h e sense o f t a k i n g f o o d . 3 0 9

QUESTIONS A N D

ANSWERS a

p a s s a g e s h o w s t h a t i t is a s u p e r f l u o u s e n j o y m e n t and not a necessity. A n d i t w a s p r o p e r a n d fitting f o r t h e wise m a n t o p r e p a r e t h e necessary ( f o o d s ) , in w h i c h the g r e a t n e s s o f n a t u r e is d e t e r m i n e d a n d c i r c u m s c r i b e d / w h i l e f o r h i m w h o i s still u n d e r d i s c i p l i n e ( i t is fitting t o p r e p a r e ) t h e superfluities o f sensual p l e a s u r e , w h i c h d o harm rather than g o o d . B u t h e w h o is n o t y e t p e r f e c t l y purified d o e s n o t h a v e a n y t h i n g h i d d e n but (only) what is in t h e s i g h t o f t h e m u l t i t u d e , b e c a u s e h e h a s t a k e n h o l d o f w h a t is c o m m o n . B u t the wise m a n has m a n y t h i n g s t h a t a r e h i d d e n . F o r i t is n o t s e l d o m t h a t e q u a l i t y is h a r d l y g i v e n t o p l a n t s a n d h e r b s / w h i c h e x h i b i t t h e m y s t e r i e s * o f t h e D e i t y as i f t h e y w e r e intelligible, a n d a h i d d e n and invisible s e n s e . 6

0

e

f

0

i

3 6 . ( G e n . x i x . 4 ) W h y d i d t h e S o d o m i t e s surround his h o u s e , f r o m y o u t h u p t o o l d m a n , all t h e p e o p l e a t o n c e ? A l l these are causes o f their guilt, ( n a m e l y ) their a g e k

A

7T€pirT7] dirdXavois. Lit. " necessary n e e d . " TOV ootf>6v A b r a h a m . S y n t a x a n d m e a n i n g are o b s c u r e . '* q u i b u s n a t u r a e l a t i t u d o c o n c l u s a e s t . " 0

0

9

d

0

rd

TCOV rjoovtov

Aucher

renders,

TTcpirrd.

F

KPVTTTOV vel sim. Philo here m a k e s a p u n n i n g allusion t o t h e iyKpvtfrias a s h - c a k e s " o f A b r a h a m . 4 4

9

TOV

KOLVOV.

h

T h e a b o v e is a literal t r a n s l a t i o n o f t h e o b s c u r e A r m . , w h i c h A u c h e r r e n d e r s ( w i t h g r a v e d o u b t e x p r e s s e d in his footnote), q u o n i a m n o n d e s u n t n e q u e in p l a n t i s res i n aequales." * Or thoughts." * Prob. hidvoiov. L X X /cat ol dvSpes TT\S TTOXCCOS ot Z o 8 o / i € t T a i TTtpitKVKXtooav Trjv ot/ctav a7rd vcaviOKOv ecus irpeofivrepov, anas d Xaos d/xa. For at o n c e " H e b . h a s from end (to e n d ) . " I n De Con/us. Ling. 28 P h i l o cites t h e v e r s e a little d i f f e r e n t l y , nds 8 ' d Xaos iT€pi€KVKXcooav apta TTJV olxtav, veoi r e /cat TtpeopvTai, b u t in t h e lines p r e c e d i n g h e uses t h e L X X w o r d i n g dno vcavloKOV €cos npcoPvTcpov. 4 4

4 4

K

4 4

310

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GENESIS, BOOK

IV

and their multitude and t h a t t h e y h a d neither h a r m o n y n o r u n a n i m i t y i n t h e i r affairs. T h e l i t e r a l m e a n i n g is v e r y clear. B u t t h e literal m e a n i n g has a b a s e a n d f o u n d a t i o n in the deeper m e a n i n g . F o r t h e traits o f soul t h a t are blind and u n p r o d u c t i v e o f w i s d o m , w h i c h (Scripture) calls " S o d o m i t e s , " s u r r o u n d its c o n n a t u r a l h o m e , t h e b o d y . A n d old m e n and youths, m a k i n g u p a single chorus with o n e a c c o r d , t a k e care o f it a n d t e n d i t , as i f t h e y w e r e offering a b u n d a n t f o o d a n d o t h e r sensual pleasures t o an insatiable, untamed, m a d and unclean beast. a

0

c

d

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3 7 . ( G e n . x i x . 5 ) W h a t is t h e m e a n i n g o f t h e w o r d s / " B r i n g t h e m o u t t o us t h a t w e m a y k n o w t h e m " ? T h e literal m e a n i n g indicates servile, lawless a n d unseemly pederasty. B u t as f o r t h e d e e p e r m e a n i n g / lascivious and unrestrainedly i m p u r e m e n , raising a m o u n d o f d e s i r e s / threaten with death those w h o are self-controlled and desirous o f c o n t i n e n c e . T o these t h e y say, " Let t h e m c o m e forth f r o m their o w n wills a n d f r o m their c h o i c e o f a c o n s t a n t , s e e m l y a n d n o b l e w a y o f life i n o r d e r t h a t w e m a y k n o w t h e m . F o r t h e y will b e p e r s u a d e d t o c h a n g e (their w a y s ) and g l a d l y a c c e p t ours, learning in the 9

h

1

1

prjrov. T O irpos oidvotav. S e e a b o v e , QG i v . 3 1 , f o r t h e e t y m o l o g i e s o f " S o d o m " as " b l i n d n e s s " a n d " s t e r i l i t y . " Cf. De Somniis i. 122 TOV ovp.vd TTJS foxys OIKOV, TO od>pa s i m i l a r l y De Praemiis 120. i.e. t h e b o d y . S p o k e n to L o t b y the S o d o m i t e s . T h e A r m . p r e p o s i t i o n o r p r e v e r b md u s e d h e r e p r o b . reflects G r e e k aw- c o m p o u n d e d w i t h t h e v e r b , as in the L X X ovyyevoopcOa avTois. P h i l o , l i k e t h e A r m . O . T . , h o l d s m o r e literally t o t h e H e b . that w e m a y k n o w t h e m . " TO prjTov. Lit. unseemly and male pederasty." T O irpos Sidvoiav. T h e m o u n d , " x^f* -* suggested b y the picture o f the S o d o m i t e s s u r r o u n d i n g L o t ' s h o m e as i f b e s i e g i n g it. 0

b

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311

QUESTIONS A N D ANSWERS 0

a c t t h a t s o u l s are n o t n a k e d a n d i n c o r p o r e a l s o as n o t t o b e in w a n t , b u t h a v e s o m e t h i n g in c o m m o n with the b o d y , w h i c h lacks m a n y necessities. T h e y should n o t treat it b a d l y o r dismiss it b u t t a m e it a n d d o m e s t i c a t e it b y offering it t h e materials t h a t b e l o n g t o i t . " 0

c

d

38. ( G e n . x i x . 7-8) W h y d o e s L o t say t o t h e m , " N o t so, brothers, d o n o t d o evil. F o r I h a v e t w o daughters, w h o have n o t k n o w n a m a n . I will bring t h e m to y o u , and y o u shall use t h e m as it pleases y o u . O n l y d o n o t d o a n y w r o n g t o these m e n i n a s m u c h as t h e y h a v e c o m e u n d e r the shelter o f m y r o o f " ? T h e literal t e x t v e r y clearly s h o w s t h a t the S o d o m i t e s were pederasts. B u t as f o r t h e d e e p e r m e a n i n g , in t h e soul o f the progressive m a n there are s o m e t h o u g h t s * t h a t are m a s c u l i n e , a n d s o m e offspring t h a t are feminine. N o w h e w i s h e s , i f i t i s s o m e h o w p o s s i b l e , t o s a v e all parts. O t h e r w i s e , i f his hostile o p p o n e n t s w h o m a k e w a r o n h i m o v e r c o m e h i m , (he will try) to k e e p the masculine k i n d u n h a r m e d b u t will a b a n d o n the feminine for the sake of the former. F o r no one condemns those w h o for the sake o f saving and preserving the better accept the lesser, s i n c e , a s I h a v e s a i d , t h e y a r e u n a b l e t o w i t h s t a n d all e

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0

A

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° A u c h e r r e n d e r s less a c c u r a t e l y , " q u o d n o n n u d a e animae incorporeae sunt." A u c h e r rightly renders, " i m m u n e s a t i m o r e , " b u t the c o n t e x t s u g g e s t s t h a t t h e G r e e k h a d dSecfr w h i c h w a s h e r e r e n d e r e d b y t h e A r m . t r a n s l a t o r as " w i t h o u t f e a r " i n s t e a d o f " without want." Koivatvlav. I t is n o t c l e a r w h e t h e r " it " m e a n s t h e b o d y o r t h e s o u l . P h i l o c l o s e l y f o l l o w s t h e L X X Mrjoapdts, doeXfot, fir) irovr)pevarjadc. elolv Se poi ovo dvyarepcs at OVK eyvcooav dvbpa' igdyco avrds 7rpds vp.as, Kal xP' J ^ a u r a i s Kadd dpeoKT) vpiv. pidvov els rovs dvopas TOVTOVS /u.r) 7TOLTJO7]T€ p,r)Bev doiKov ov €IV€K€V elorjXdoV V7TO TTjV OT€yT)V (v.l. GK4TT7]V) TWV hoKUJV pLOV. T O pr)TOV. T O irpos hidvoiav. ev rfj TOV irpoKOTTTovros tfivxfi* XoyiopioL i.e. o f t h e s o u l . 0

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312

A p p a r e n t l y m e a n i n g t h e lesser evil o r t h e l i k e .

GENESIS,

BOOK

IV

n

things. W h i c h t h e n are t h e m a s c u l i n e t h o u g h t s ? T h o s e w h i c h a r e e m u l o u s o f w i s d o m a n d o f all v i r t u e i n g e n e r a l a n d o f t h a t w h i c h is t r u l y g o o d a n d a l o n e is g o o d . But the feminine kind, h a v i n g the position o f daughters, are under service t o bodily needs and under the d o m i n i o n o f the passions. b

c

3 9 . ( G e n . x i x . 9 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " T h e y said, G o t o , stay a w a y . Y o u have c o m e to dwell a s a s o j o u r n e r a n d n o t i n d e e d t o sit i n j u d g m e n t " ? T h o s e w h o gather to m a k e war o n the soul, workers o f evil and i m p u r i t y , shamelessly c h o o s e a leader a n d teacher, saying, " O thou, dost t h o u n o t wish to c o m e t o us w h o are—are w e n o t ?—inhabitants and c o u n t r y m e n ? T h o u art in need o f o u r w a y s a n d shouldst e m u l a t e the w a y s o f o u r c o u n t r y . F o r o u r t e r r i t o r y is l i c e n t i o u s n e s s , a n d o u r l a w a n d l a w f u l w i l l is s e n s u a l p l e a s u r e . A n d n o w that we h a v e p e r m i t t e d t h e e t o live in f r e e d o m as a s o j o u r n e r , d o s t t h o u d a r e t o resist a n d r e b e l ? A n d w h e r e a s t h o u s h o u l d s t be quiet, dost t h o u j u d g e and decide matters, saying that these things are b a d , a n d others better, t h a t these are g o o d , virtuous a n d h o n o u r a b l e , and those are evil, disreputable and dishonourable, changing some into v i r t u e / and apply­ ing the m e a s u r e o f evil t o t h e n a t u r e o f * o t h e r s ? In e v e r y o n e o f t h e b e i n g s w h o e x i s t t h e r e is d e s i r e / a n d t o d

e

1

9

° A u c h e r c u r i o u s l y r e n d e r s , ** c u n c t i s s a t i s f a c e r e . " t^XcoTal rrjs aoias Kal KOivfj 7rdor)s dperrfs. TCOV iradcov. T h e A r m . s e e m s t o b e a d o u b l e r e n d e r i n g o f L X X diroara b

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L X X elarjXdes TrapoiKeiv: H e b . " shall o n e c o m e t o sojourn ? " T h e text is u n c e r t a i n , p e r h a p s a c o n f l a t i o n o f t w o c l a u s e s . A u c h e r r e n d e r s , " O t u , q u i i n g r e s s u s es a d n o s , a n n o n a m a s (vel, n e s c i s ) c o n v e r s a r i n o b i s c u m ? " r)oovrj. dpcTTjv. * O r p e r h a p s " the m e a s u r e o f a n evil n a t u r e t o . " A u c h e r o m i t s " n a t u r e " in his r e n d e r i n g . f

9

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313

QUESTIONS A N D

ANSWERS

t h i s m u s t w e r e f e r all t h i n g s o n e a r t h . T h i s is t h e a n c i e n t l a w o f the S o d o m i t e s , w h i c h s o m e b o y s call their helper," like b o y s in g r a m m a r - s c h o o l w h o are unable t o receive instruction because o f weariness." b

c

* 4 0 . ( G e n . x i x . 1 0 - 1 1 ) W h a t is t h e m e a n i n g o f t h e words, " Stretching out their hands, the m e n drew L o t to themselves into the house, and closed the door o f the house, and the m e n w h o were at the d o o r they struck with blind­ ness " ? Three things they did : they saved their host, they closed the d o o r , and they blinded those w h o were rising up and were using f o r c e . I n t h e first p l a c e , t h e y p a s s e d j u d g m e n t u p o n undisciplined and licentious m e n so that t h e y m i g h t n o t b e victorious t h r o u g h the use o f force, and h a v i n g b e e n defeated, m i g h t let g o t h e o n e w h o m t h e y were mistreating. Second they kept them—in word, from the h o u s e , b u t in d e e d / f r o m a t t a i n i n g t h e i r d e s i r e a n d its end, which remained. F o r t h i s is t h e m o s t t e r r i b l e o f evils, ( n a m e l y ) t h a t passion spreads and g r o w s in the s u f f e r i n g s o u l . F o r d e s p a i r o f ( a t t a i n i n g ) t h e e n d is l i k e the remainder o f a t o u c h o f disease. A n d t h e r e is ( o n l y ) o n e cure for those w h o are thirsty a n d h u n g r y w h e n their n e e d is p r o l o n g e d , ( n a m e l y ) t o d r i n k a n d e a t . A n d for t h o s e w h o d e s i r e s o m e t h i n g ( t h e o n l y c u r e ) is t o a t t a i n i t . A n d third, the j u d g m e n t o f blindness overtakes those w h o d

e

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fiorjdov. ev rfj ypap.p.ariKfj. Or labour." A u c h e r renders, prae labore." Ap­ p a r e n t l y t h e m e a n i n g is t h a t all w o r k a n d n o p l a y m a k e s f o r d u l l n e s s , in t h e o p i n i o n o f t h e Sodomites." P h i l o o m i t s , after blindness," the w o r d s f r o m small to great." A s stated in t h e latter p a r t o f G e n . x i x . 9 w h i c h P h i l o d o e s n o t c o m m e n t o n in § 3 9 . * Xoytp [lev . . . cpycp 8e. rrjv imdvpLiav. i.e. f r o m c o m p l e t e l y a t t a i n i n g their d e s i r e . * Text and meaning somewhat uncertain; Aucher renders, velut residuum m o r b i inurentis." Lit. hunger." 0

4 4

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44

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314

4 4

GENESIS, BOOK

IV

0

have been c o n d e m n e d . T h i s (affliction) w o u l d s e e m t o b e in t h e e y e s , b u t in t r u t h (it affects) t h e s o u l o f t h o s e w h o see, f o r t h e y are m a d e blind t o t h e a p p e a r a n c e o f m o s t holy visions. L e t the law, therefore, b e (invoked) a g a i n s t t h o s e w h o h a v e n o t s e e n fit t o s e e n o b l y a n d g l o r i ­ ously and in a m a n n e r w o r t h y o f G o d t h a t w h i c h is noble and pure and divine, and the punishment o f being struck w i t h blindness b e inflicted ( u p o n t h e m ) / " 6

0

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4 1 . ( G e n . x i x . 1 1 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A n d they gave up seeking the door " ? T h e literal t e x t d e n o t e s a n e x c e s s o f licentiousness, f o r not even w h e n b l i n d e d did t h e y lessen in their d e s i r e ' b u t t h o u g h t n o t h i n g o f so g r e a t an evil as blindness, a n d a c t e d m a d l y and w i l d l y in the insanity o f desire. B u t as f o r t h e deeper m e a n i n g / those w h o pursue desire as their e n d while p r e t e n d i n g t h a t t h r o u g h this t h e y are seeking v i r t u e / w i l l n e v e r find a n e n t r a n c e t o i t ™ b u t w i l l s o o n g i v e u p i n d e s p a i r , f o r n o t h i n g fights s o h a r d a g a i n s t a n o t h e r t h i n g as d o e s w i s d o m against sensual p l e a s u r e / and the shameful against the best. 9

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rovs Kareyvcoapevovs: Aucher " devictos." P r o b a b l y vop.os eorou, as in t h e G r e e k f r a g . , w h i c h b e g i n s at this p o i n t . T h e G r e e k f r a g , h a s , m o r e b r i e f l y , ocpivtos Kai 0eo7Tp€7rcos. Or " seemly." Here again the G r e e k frag, has o n l y t w o adjectives, aefivd Kai 6cia. A u c h e r ' s " v u l t u m d i v i n u m " is a n e x p a n ­ sion o f the A r m . text. T h e G r e e k f r a g , h a s , m o r e b r i e f l y , KoXaoiv eiritfrepeiv dopaatas. L X X irapeXvOrjaav, w h i c h , l i k e t h e H e b . , m i g h t a l s o b e r e n d e r e d , '* t h e y w e r e tired o u t . " T h e p h r a s e is q u o t e d in b

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prryrov. TO irpos oidvoiav. rrjv dpcryv. ootf>La. T O aloxpdv vel sim.

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315

QUESTIONS

AND

ANSWERS

4 2 . ( G e n . x i x . 12-13) W h a t is t h e m e a n i n g o f t h e w o r d s , " T h e m e n t o l d L o t t o lead o u t ° his w h o l e h o u s e h o l d , for w e are a b o u t t o d e s t r o y this p l a c e , f o r , " it s a y s , " their o u t c r y has g o n e u p before the L o r d , and H e has sent us t o blot it o u t " ? (The phrase) " their o u t c r y has g o n e u p before the L o r d " d e n o t e s s o m e t h i n g w h i c h is u s u a l l y f o u n d a m o n g l i c e n t i o u s a n d i n t e m p e r a t e m e n , a n d is e v e n g r e a t e r t h a n i m p i e t y . " F o r t h e y d o n o t believe t h a t there is a n overseer a n d i n s p e c t o r o f h u m a n affairs, n o r d o t h e y b e l i e v e t h a t t h e r e is a p r o v i d e n c e o v e r s u c h t h i n g s a s s e e m g o o d ( t o H i m ) / A n d t h e y d o n o t h i n g e l s e b u t w h a t is c o n t r a r y t o w h a t H e says, and t h e y send forth voices t h a t are hostile t o the F a t h e r a n d H i s t r u t h . B u t ( t h e p h r a s e ) " H e has sent us t o b l o t it o u t " indicates a philosophical law.* F o r H e provides the virtues t h r o u g h Himself, b u t the contraries through His servants/ A n d these are t h e laws o f nature, which H e determined from the beginning together with 6

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9

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1

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4 4

° A u c h e r supplies " ex u r b e . " V a r i a n t this c i t y . " A p p a r e n t l y P h i l o h e r e p a r e n t h e t i c a l l y refers t o s c r i p t u r e ; A u c h e r omits the phrase. Philo here partly paraphrases, partly quotes L X X , which r e a d s eirrav oe oi dvbpes rrpos Acbr, " E < m v TLS OOI cSSe, yap.fipol rj viol rj dvyarepes r) et ris ooi dXXos iarlv iv rfj rroXci, i^dyaye €K TOV TOTTOV TOVTOV. OTL dnoXXvpiCV r)p.€lS TOV TOTTOV TOVTOV QTI infttbOr) r) Kpavyr) CLVTLOV ivavrlov Kvplov, Kal aWorexAei' r)p.ds Kvpios eVrpu/rai avrrjv. doeficia. iTtirpoTJOv Kal eopov vel sim. Trpovoiav. Construction and meaning uncertain. A u c h e r renders, neque existimant ad s u u m placitum providentiam esse." I n a f o o t n o t e h e a d d s * Vel, n e q u e p u t a n t q u o d p r o v i d e n t i a sit illis, q u i e x i s t i m a n t ita e s s e . " T h i s s e c o n d r e n d e r i n g c a n hardly b e right. * vop,ov tj>i\6ooa. W h a t v e r b is t o b e s u p p l i e d is far f r o m c l e a r . Aucher's guess d e t i n e n t u r " is p r o b a b l y as g o o d as a n y . V7TO tfrvoiKov Xoyov. Aucher's rendering verbo naturali" is a l s o a c c e p t a b l e . P r o b . rd dipvxcL r a t h e r t h a n ot dtpvxoi, s i n c e t h e f o l l o w ­ i n g v e r b is s i n g . , a n d t h e A r m . t r a n s l a t o r u s u a l l y f o l l o w s the G r e e k construction o f sing, v e r b with neuter plural s u b j e c t , di/jvxa a r e c o n t r a s t e d w i t h £a>a in De Ebrietate 1 8 3 . A p p a r e n t l y P h i l o h e r e refers t o t h e ( i n a n i m a t e ) evils m e n t i o n e d in t h e p r e c e d i n g s e n t e n c e . i.e. b y t h e a n g e l s s y m b o l i z i n g t h e w o r d s o f G o d . T O prryrov. * T O irpos Stdvotav. 1 Or w o r d s " — r c o v Uptov Xoycov. ocb&odat. P h i l o c l o s e l y f o l l o w s t h e L X X , /cat iyevcro ijvt/ca egfjyayov avrovs €^co /cat elirav ( H e b . a n d h e s a i d " ) , 2co£an> adi£e rr)v aeavrov ipvxrjv per) irepipXei/irjs els rd dirlaco pirjBk arfjs eV irdorj rrj irepLxtbpto ( H e b . in t h e kikkar" i.e. t h e l a n d a r o u n d Sodom). 0

4 4

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319

QUESTIONS

AND

ANSWERS

t h e o r y ° t o t h e i r p u p i l s , t o i n s t r u c t t h e m t o r e m e m b e r it and say it b y themselves. A n d s i m i l a r t o t h i s is w h a t the divine words c o m m a n d , saying, " O thou, behold, o n m a n y occasions we have explained worthy things t o t h e e ; h o l d i n g t h e e b y t h e h a n d , w e h a v e led it on t o w o r t h y and useful things. Henceforth, then, d o thou m o v e b y thyself, h a v i n g b e e n t a u g h t in w h a t m a n n e r t h o u m u s t b e s a v e d . S t r i v e t o p r e s e r v e w h o l e all t h a t w h i c h is i n a c c o r d w i t h ( o u r ) t e a c h i n g , w i l l i n g l y a n d o f t h i n e own desire/ " T h i s t o o is w h a t t h e p h y s i c i a n s a y s t o t h e ailing m a n w h o has been saved b y h i m , " O thou, I have delivered t h e e f r o m affliction a n d I h a v e d o n e e v e r y t h i n g useful in m y a r t / N o w t h a t t h o u art saved, d o n o t relapse i n t o illness s o as a g a i n t o b e in n e e d o f a n o t h e r r e c o v e r y / b u t k e e p t h y s e l f w h o l e , a n d e n j o y h e a l t h . " T h u s , t h e first c o m m a n d g i v e n w a s , " s a v e t h y s e l f , " ( t h a t is) d o n o t s e e k salvation elsewhere. A n d the second was, " d o not look b a c k w a r d "—(this being said) philosophically/' for the things behind the b o d y are blind and insensitive/ And (Scripture) p r a y s t h a t t h e mind"* will see and b e k e e n s i g h t e d a n d a v o i d t h o s e w h o are licentious a n d foolish a n d atheistic, a n d , after leaving t h e m b e h i n d , will hasten with all its m i g h t t o w a r d c o n t i n e n c e a n d h o l i n e s s / F o r m a n y m e n w h o are, as it w e r e , carried i n t o p o r t , a g a i n g o b a c k f r o m there and are d r a w n into the s a m e h a r m and help­ lessness because their withdrawal and abandonment ( o f t h e s e ) w a s n o t c a r r i e d o u t w i t h firm r e s o l u t i o n ( a n d ) 0

c

d

e

1

k

w

p

0

° Oetbfytjfid n. ot deloi Aoyot, d£ta vel sim. i.e. t h y h a n d . dXoKXrjpov. cKovalq yvd>pir}. rrjs rixvrjs p>ov. dXXrjs OLorr)pias. Lit. " hunt " or " catch." iXoooLJ>iKtos. Or at the b a c k o f . " Cf. De Somniis i. 2 4 8 o n L o t ' s w i f e a n d her b a c k w a r d g l a n c e , TTepifiXeirerai o€ r d oirioto Kai rd vcorta, Ktor)v ho^av Kai rvX6v rrXovrov Kai dvaiadrjrov evoapKiav KTX. rov voOv. lyKpdretav, here rendered b y t w o A r m . words. daidrrjra vel sim. drroplav. e

d

e

f

9

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1

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320

p

GENESIS,

BOOK

IV

0

thoughtfulness. A n d the third divine c o m m a n d was, " d o n o t s t a y in all t h i s r e g i o n , " ( t h a t is) t h e m i n d ( n o t s t a y i n g ) in the b o d y , or the m i n d (not staying) in the s o u l . Thus it s a y s , " O t h o u , i f t h o u d o s t wish t o b e o f p u r e c h a r a c t e r , do n o t stay, n o t even in any o n e place o f this region, b u t pass t h e m all b y , i n o r d e r t o p a s s a t o n c e f r o m all h a r m h e r e , b y w h i c h t h e m i n d is h a r m e d ( b e i n g ) i n t h e b o d y a n d the several senses. B u t whatever characters remain in these a n d s t a n d firm, fall o f t h e m s e l v e s , f o r t h e y lean o n , and trust in, dead t h i n g s . " 6

c

4 6 . ( G e n . x i x . 17) W h a t i s t h e m e a n i n g o f t h e w o r d s , " E s c a p e t o the m o u n t a i n lest t h o u b e seized a m o n g them " ? T h e literal t e x t reveals the destruction o f a plain o f low-lying (places). B u t as f o r t h e d e e p e r m e a n i n g / it s e e m s t o b e s o m e w h a t as f o l l o w s . W h e n t h e m i n d *' b e g i n s t o t a k e the h i g h e r r o a d / ' it b e c o m e s better a n d p r o g r e s s e s / leaving behind earth-bound and l o w things/ which those m e n pursue and a d m i r e w h o are undisciplined." B u t (the m i n d ) , b e c o m i n g l i g h t / is e l e v a t e d t o h i g h e r t h i n g s , a n d l o o k i n g a r o u n d o b s e r v e s w h a t is i n t h e a i r a n d i n t h e e t h e r d

e

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yvwp.rj KOX Xoyt.ap.ip.

T h e A r m . lit. = T O U VOV iv rat crco/icm ?} TOV VOV iv TTJ foxV' A u c h e r renders, w r o n g l y , I think, p u t a i n t e l l e c t u m in c a m e vel affectibus a n i m i . " H o w e v e r , t h e t e x t is t r o u b l e s o m e , a n d should perhaps b e e m e n d e d from the following sentence. Aucher in m o r t u o s , " b u t t h e n e u t e r p t c . is i n d i c a t e d b y the context. 6

4 4

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L X X els TO opos oa>£ov prf TTOTC ovv7rapaXr)p9fjs.

E

Perhaps ally renders, H

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TO prjTov.

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4 4

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iX6ao(j)OS. A u c h e r " m o r i u n t u r anima. e v e r a v i t a . " acoBrjaovrai. A f t e r " L o t s a i d " P h i l o o m i t s t h e last f e w w o r d s o f v s . 18 a n d t h e first h a l f o f v s . 1 9 . I n t h e L X X t h e p h r a s e w h i c h P h i l o r e n d e r s " a n d it is n o t s m a l l " is a q u e s t i o n . For a d i f f e r e n t a l l e g o r y o f t h e p h r a s e s e e De Abrahamo 166. I n L X X a n d H e b . the w o r d s thereto I will e s c a p e " precede the phrase a n d it is n o t s m a l l . " After will live " m a n y L X X M S S . a d d because o f thee." 6 Oelos Xoyos. a0ovov x&pw. 0

d

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9

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322

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irpos TeXeiorrjTa,

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Mut.

Nom.

24.

GENESIS,

BOOK

IV

l o n g illness a n d w h o , t h o u g h t h e y are delivered f r o m t h e d a n g e r o f d e a t h , a r e n o t y e t w e l l b u t still m a i n t a i n a b a l a n c e b e t w e e n health a n d illness, confesses his o w n p o v e r t y b y s a y i n g t h a t h e is n o t a b l e t o d e p a r t a l t o g e t h e r f r o m his city and f r o m civilization and change to the s e c u r i t y o f q u i e t t h a t is b e c o m i n g t o w i s e m e n . B u t it is f o r h i m t o p r o g r e s s a n d n o l o n g e r a c c e p t t h e c i t y a n d civilization as g r e a t a n d h o n o u r e d , a n d t o restrain his admiration for them, considering t h e m small indeed but s o m e h o w necessary and n o t a little u s e f u l / Thus there are three persons w h o stand in t h e m i d d l e : the wise m a n , the progressive m a n and the wicked man ; and the extremes are at war. F o r the wise m a n (pursues) . peace and a n d leisure in order that he m a y devote h i m ­ self t o f o l l o w i n g after d i v i n e c o n t e m p l a t i o n / But the wicked m a n (pursues) the city and the excitement o f the multitude and the c r o w d i n g o f the city and the stream o f m e n a n d t h i n g s as w e l l / F o r the love o f business and greed and zeal to obtain authority are h o n o u r a b l e t o a

0

c

e

f

3

h

k

a

b

Aucher " imbecillitatem." rrjs iroXiTeLas. aools imTrjoclav do^dAciav rjovxtas. T h e text is s u s p e c t . A u c h e r r e n d e r s m o r e f r e e l y , " flocci f a c i e n d o s i m i l i a , ita t a m e n ut n o n p a r v i p e n d a t c e u n e c e s s a r i a utiliaque." O n e e x p e c t s s o m e t h i n g l i k e " t h u s h e s t a n d s in t h e middle o f three p e r s o n s . " T h e v e r b is s u p p l i e d f r o m t h e G r e e k f r a g . , w h i c h b e g i n s here. T h e A r m . h e r e is m e a n i n g l e s s ; it is either a c o r r u p t i o n or m i s u n d e r s t a n d i n g o f air paypoovvqv, w h i c h is f o u n d in t h e G r e e k frag. A u c h e r ' s rendering, " nescius dimicationis," appears to b e a guess. axoX-qv, as in t h e G r e e k f r a g . * T h e G r e e k f r a g , r e a d s Xva TOLS OCLOLS Oeatprjpaoiv iv rjovxta E

TTJV TOLS

d

e

f

3

h

ivrvxtl' T h e G r e e k f r a g , r e a d s m o r e b r i e f l y d av\os TTOXLV T C TOV Kara. TTOALV O ^ A O V T C KOX vppov avOpuincuv opov Kal i

p,aru>v k

KOL rtpay-

p€Taoiu>K€L.

F o r the last p h r a s e t h e G r e e k f r a g , h a s BrjpLOKomai TC Kal SrjpapxLai. 323

QUESTIONS

AND

ANSWERS 0

s u c h a m a n , b u t q u i e t is n o t h o n o u r a b l e . But he who is p r o g r e s s i v e b e t w e e n b o t h moves toward the peacefulness o f s e c u r i t y ; h e is n o t , h o w e v e r , a b l e t o g e t e n t i r e l y b e y o n d civilization t h o u g h h e n o l o n g e r , as f o r m e r l y , a d m i r e s the c i t y as a g r e a t g o o d b u t restricts his p e r c e p ­ tion and receives the impression that that which formerly s e e m e d g r e a t is a s l i g h t a n d s m a l l t h i n g . B u t the state­ ment o f contradiction t h a t t h e s a m e c i t y is s m a l l a n d n o t s m a l l h a s a m o s t n a t u r a l r e a s o n / w h i c h is in o r d e r a n d follows u p o n t h e t h i n g s t h a t w e r e declared earlier. For t h e life o f t h e c i t y s e e m s g r e a t t o h i m w h o wishes t o please the multitude, but small t o the progressive man. And this question has a solution s o m e t h i n g like this. There are t h r e e w a y s o f life w h i c h are w e l l k n o w n : t h e c o n ­ templative, the active and the pleasurable/ Great and e x c e l l e n t i s t h e c o n t e m p l a t i v e ; s l i g h t a n d u n b e a u t i f u l is t h e p l e a s u r a b l e ; s m a l l a n d n o t s m a l l is t h e m i d d l e o n e / which touches on, and adheres to, both o f them. I t is s m a l l b y r e a s o n o f t h e f a c t t h a t i t is a c l o s e n e i g h b o u r t o p l e a s u r e ; b u t it is g r e a t b e c a u s e o f its n e a r n e s s a n d also its kinship t o c o n t e m p l a t i o n . 6

e

d

f

4 8 . ( G e n . x i x . 2 1 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " B e h o l d , I h a v e admired t h y face also concerning this w o r d " ** ? A

T O ok rjovxd&Lv drifiov (aTt/xcoraTov in t h e G r e e k f r a g . , which ends here). i.e. b e t w e e n t h e p e r f e c t m a n a n d t h e w i c k e d m a n . Aucher aviditatem." Lit. o f quarrelling." 6

c

4 4

d

e

4 4

Xoyov

0

tfyvoiKLtwaTOV.

* 6

0€Lt)fyqTUpoovvrjv. * A u c h e r i n a d v e r t e n t l y o m i t s t h e r e n d e r i n g o f this c l a u s e (from o f w h i c h o n e " t o evil " ) . A t t h e e n d o f w h a t p e r i o d is n o t c l e a r . 4 4

5

4 4

4 4

44

c

d

44

e

f

9

h

44

44

i

329

QUESTIONS

AND

ANSWERS

0

g i n n i n g , w h i l e v i c e is a c h i l d a n d a m i n o r , b e i n g later t o a foolish and unjust soul.

born

b

* 5 2 . ( G e n . x i x . 26) W h y did his wife l o o k b a c k w a r d a n d b e c o m e a pillar o f salt a n d n o t s o m e other material ? T h e literal m e a n i n g is v e r y clear. F o r t h e a n g e l s h a d c o m m a n d e d ( t h e m ) n o t t o turn b a c k w a r d , and she trans­ gressed the c o m m a n d , wherefore she paid the penalty, t h o u g h it w a s n o t t h e s a m e as t h a t o f t h e S o d o m i t e s . For i t w a s d e s t r o y e d b y s u l p h u r a n d fire, w h e r e a s t h e w o m a n w a s c h a n g e d i n t o t h e n a t u r e o f salt. A l l these indicate u n p r o d u c t i v e n e s s a n d unfruitfulness, f o r w h e n t h e r e g i o n w a s b u r n t u p , t h e s a l t - p l a i n w a s n o less u n f r u i t ­ ful.' T h u s , (Scripture) wishes (to admonish) * y o u b y p r o d u c i n g e v e n m o r e w o n d e r f u l m i r a c l e s . ' J u s t as in t h e case o f S o d o m , that which was light b y nature was m a d e t o bear d o w n w a r d like t h o s e t h i n g s w h i c h are h e a v y b y nature, so did salt, o n e o f t h o s e t h i n g s w h i c h w e r e m a d e for well-being a n d endurance,™ b e c o m e a cause o f ruin and destruction. c

d

e

f

9

1

k

1

w

And n o w the reason must be told w h y the angels commanded (them) not to turn backward. They knew 4 4

° T h e c o n t e x t m a k e s it l i k e l y t h a t a c t i v i t y " is o n e o f the predicates o f virtue " rather than the subject o f an independent clause. i.e. L o t ' s . T h i s v e r s e is b r i e f l y c o m m e n t e d o n in Leg. All. iii. 2 1 3 a n d m o r e f u l l y in De Fuga 121-125, b u t n e i t h e r p a s s a g e is a direct parallel to the present o n e . T O p7)Tov. i.e. S o d o m . (j>vmv. Exactly what t h e s e " a r e is n o t c l e a r . T h e m e a n i n g o f t h e s e n t e n c e is s o m e w h a t d o u b t f u l . * T h e m i s s i n g v e r b is s u p p l i e d in A u c h e r ' s r e n d e r i n g . 4 4

b

e

D

e

9

/

44

h

7

Oavpcarovpytov.

k

i.e. t h e s u l p h u r a n d fire, see QG i v . 5 1 . A u c h e r inadvertently renders, l e v i a " instead o f gravia." els ocorrjpiav KOX hiapLov-qv. T o s e v e r a l s e n t e n c e s in t h e f o l l o w i n g p a r a g r a p h t h e r e a r e G r e e k p a r a l l e l s in P r o c o p i u s a n d t h e C a t e n a e . 1

4 4

4 4

m

n

330

G E N E S I S , B O O K IV 0

that s o m e m i g h t perhaps rejoice at seeing these troubles. B u t to rejoice and exult over the misfortunes o f others, w h i l e i t m a y b e j u s t , is n o t h u m a n e . F o r t h e f u t u r e is u n f o r s e e a b l e / a n d p u n i s h m e n t is ,°* a n d s u d d e n l y it o v e r t a k e s ( m e n ) e v e r y w h e r e , as d o i m p o t e n c e a n d h e a v i n e s s . B u t others m i g h t p e r h a p s b e soft a n d w e a k and m i g h t suffer f r o m t h e m i s f o r t u n e m o r e t h a n t h e y c a n ( b e a r ) , being moved to pity and compassion and being overcome (by their feeling) for their friends and acquaintances and those with w h o m only a short while before they had been l i v i n g / b e c a u s e it is / a n d t h e y are united b y the greatest mutual tenderness and compassion. A n d so, there were t w o reasons for their being f o r b i d d e n (to look backward, namely) that they m i g h t not rejoice greatly nor grieve greatly at the p u n i s h m e n t inflicted u p o n t h o s e who w e r e suffering d e s e r v e d l y . A n d there was a third (reason), w h i c h I shall at o n c e e x p l a i n . (Scripture) says, " D o not, O m e n , l o o k at G o d when H e punishes, for it is e n o u g h f o r y o u s i m p l y t o k n o w t h a t t h e y suffered t h e punishment which they deserved. B u t to investigate and e x a m i n e * h o w t h e y suffered i s a n a c t o f i m p u d e n c e a n d 0

0

h

° i.e. o f t h e S o d o m i t e s . S i m i l a r l y P r o c o p i u s a n d t h e C a t e n a e , xv ixOpd)v arvxlous el KOL oiKaiov ( + 7 T O T € C a t e n a e ) , clAA' OVK dvdpa>0

TTLVOV. 0

dhrjXov. as in t h e P r o c o p i u s f r a g . , w h i c h l a c k s t h e w o r d s t h a t f o l l o w in A r m . , d o w n t o But others." A r m . anpatkareli can mean only irreverent " o r shameless." A u c h e r renders, i n e x o r a b i l e , " w h i c h fits t h e c o n t e x t , t h o u g h it a p p e a r s t o b e a g u e s s . P r o b a b l y t h e G r e e k 4 4

d

4 4

44

4 4

had

drrapatT^TOS. e

T h e last p a r t o f t h e s e n t e n c e r e a d s m o r e b r i e f l y in P r o ­ c o p i u s r)rratp.evoi iAa>v Kal ovvqOeias. A r m . anari m e a n s u n m a n l y " and also enormous." N e i t h e r m e a n i n g fits h e r e . A u c h e r o m i t s t h e p h r a s e . T h e last c l a u s e is m i s s i n g in t h e P r o c o p i u s f r a g . , w h i c h resumes here (the Catenae resume with the next sentence). * P r o c o p i u s a n d t h e C a t e n a e h a v e p.i) Karavoelre. P r o c o p i u s a n d t h e C a t e n a e h a v e o n l y o n e v e r b , nepiepyd£,€od at. f

4 4

4 4

g

1

SSI

QUESTIONS

AND

ANSWERS 0

s h a m e l e s s n e s s ° a n d n o t o f r e v e r e n c e , w i t h w h i c h i t is t h e part o f the rational nature t o live m o s t carefully, con­ stantly and familiarly/ T h e a b o v e is t h e l i t e r a l m e a n i n g . B u t a s f o r t h e d e e p e r m e a n i n g / t h e w i f e o f t h e m i n d is symbolically sense-perception, which becomes insolent n o t o n l y in evil m e n b u t also in those w h o p r o g r e s s / a n d it inclines t o w a r d sense-perceptible t h i n g s w h i c h are e x t e r n a l r a t h e r t h a n t h e t h i n g s s e e n i n t e r n a l l y b y reason.*' A n d for this reason it turns b a c k , in appearance t o S o d o m , b u t i n t r u t h t o all t h e visible possessions, a n d it returns t o t h o s e things w h i c h are with measure and w i t h o u t measure a n d t o the varieties o f their exhalations and to the properties o f pleasant odours and tastes and sub­ s t a n c e s / a n d it c h a n g e s i n t o a n i n a n i m a t e t h i n g by separating itself f r o m t h e m i n d , for the sake o f w h i c h it was animated." 0

e

0

i

k

m

5 3 . ( G e n . x i x . 27-28) W h y d i d A b r a h a m " g o e a r l y i n the morning to the place where he had been standing before the Lord and look toward S o d o m and Gomorrah 0

a

P r o c o p i u s a n d t h e C a t e n a e h a v e TrpoTrt-Tt-ias KOX Opdoovs. €v\ap€ias, as in t h e G r e e k f r a g m e n t s , w h i c h e n d h e r e . rrjs XoyiKrjs cf>vo€cos. A u c h e r renders s o m e w h a t differently, " n o n v e r o timoris ( D e i ) , q u o c u m c o n v e r s a r i d i l i g e n t i u s et c o n s t a n t i u s f a m i l i a r e est n a t u r a e r a t i o n a l i . " T O prfTOV. T O rrpos Bidvoiav. 0

0

d

0

1

9

rj rov vov yvvr) ovfxfioXiKws iorw aloOrjOLS*

h

TOIS irpOKOTTTOVOl.

VTTO rov Xoyov, els ras rtov dvaSvpLidoecov oiatfropds* I s P h i l o p e r h a p s t h i n k i n g o f t h e H e r a c l e i t i a n s a y i n g ( D i e l s 4 e d . , F r a g . 12) T/qvcov TTJV ^vx^v Xdyet, aloOr)TiKr)v dvaOvpLiaotv ? els ras ISLorrjraS' Or " humours." ™ dipvxov. A u c h e r m i s t a k e s t h e m e a n i n g o f t h e last c l a u s e s in r e n d e r i n g , " c o n v e r t e n s se a c m u t a n s in res spiritu c a r e n t e s , reposito intellectu, e o q u o d j a m animalis fere m e r u s erat." Lit. " Sodomites and Gomorrahites." *

j

k

1

n

0

332

GENESIS,

BOOK

IV

a n d t h e s u r r o u n d i n g r e g i o n , a n d b e h o l d , a flame w e n t u p f r o m t h e e a r t h l i k e t h e flame o f a f u r n a c e " ° ? W o n d e r f u l l y h a s ( S c r i p t u r e ) d e s c r i b e d p i e t y , f o r i t is the part o f the wise m a n t o stand and n o t t o weary b u t continuously and unceasingly to pray when punishment is i n f l i c t e d u p o n u n d e s e r v i n g men. O God-worthy e x a m p l e o f holiness and humaneness ! * F o r he says, " I f t h o u seest s o m e m e n g o i n g a s t r a y / d o n o t b e afraid a n d do n o t give u p . " A n d fearing the authority o f the p o w e r that punishes and d e s t r o y s / he m a d e supplication t o the Father. A n d in supplicating H i m , w i t h o u t t u r n i n g b a c k ­ ward but with great prayers placating, venerating and worshipping * H i m , he ran t o meet H i m with prayer because o f the uncertainty o f the future. F o r j u s t as H e is k i n d a n d g e n t l e , s o t o o H e is t e r r i b l e ; H e is k i n d i n s o f a r as H e is G o d , a n d t e r r i b l e i n s o f a r a s H e is L o r d / T h a t is t h e l i t e r a l m e a n i n g / B u t as f o r t h e d e e p e r m e a n i n g / the mind is firm/ as t h e o n e G o d is firm. A n d b e h o l d , w h e n it has b e c o m e unalterable a n d u n c h a n g e a b l e , all t h e t h i n g s w h i c h i t sees o n l o o k i n g a r o u n d , w h i c h a r e all s e n s e - p e r c e p t i b l e , c o r p o r e a l a n d s u b j e c t t o p a s s i o n — a l l 0

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° S o t h e L X X e x c e p t t h a t f o r " flame o f a f u r n a c e " it h a s DRILLS Kdfilvov. H e b . h a s " s m o k e " i n s t e a d o f " flame " in b o t h parts o f the c o m p a r i s o n . evadficiav. rod aoov. Or " unworthy " ?—dWftW. to 0€O7RP€7TOVS TVTTOV (vel sim.) rrjs ooiorrjros Kal rfjs i\avOpcoTrias. I follow A u c h e r ' s rendering, " deviantes," t h o u g h the A r m . verb regularly means " to scatter." i.e. G o d ' s a t t r i b u t e o f j u s t i c e , t h e hvvapas KoXaorripios o r paaiXiKrjy see QG ii. 51 n o t e s . A u c h e r freely renders, " indesinenter." * A u c h e r r e n d e r s t h e last v e r b , " d e salute a n h e l a n d o . " T h e o r i g i n a l w a s p r o b a b l y Qtpairtvcov. in t h e r e l i g i o u s s e n s e . T h e t w o chief divine attributes o f m e r c y and justice c o r r e s p o n d t o t h e a p p e l l a t i v e s Ocos a n d Kvpios respectively, see QG ii. 51 n o t e s . * TO prjrov. TO rrpos hidvoiav. 6 vovs* fiificuos vel sim. b

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t h e s e s u b s t a n c e s it i m a g i n e s a s e x h a l a t i o n , f u r n a c e a n d smoke. F o r t h e f e v e r i s h b o d y is a f u r n a c e , a n d t h e e x h a l a t i o n ( r i s i n g ) f r o m t h e s e n s e s is l i k e v a p o u r a n d s m o k e (rising) from the earth. A n d the passions ° w h i c h surround u s l i k e a flame a n d b u r n u s u p a r e fire and wind. And t h e s e it is n o t p o s s i b l e t o e x a m i n e c l o s e l y a n d t o k n o w a n d see ( t h a t t h e y arise) f r o m v i c e a n d evil, f o r t h e y are certain and clear o n l y t o the wise m a n , especially the appearances o f the several parts m e n t i o n e d . 0

c

d

* 5 4 . ( G e n . x i x . 2 9 ) W h y is i t t h a t " G o d , a f t e r w i p i n g out those inhabiting the environs o f S o d o m , remembered A b r a h a m , a n d sent L o t o u t o f the midst o f the destruc­ tion " ' ? Y o u see h o w t h e literal m e a n i n g is. F o r L o t w a s saved n o t f o r his o w n sake so m u c h as f o r the sake o f the wise m a n , A b r a h a m , f o r t h e latter h a d offered prayers f o r h i m . B u t as f o r the d e e p e r meaning,* w h e n the F a t h e r r e m e m b e r s a p e r f e c t f a m i l y / H e also saves its k i n s m e n and the pro­ gressive m a n / E x c e l l e n t a n d w i s e , m o r e o v e r , w a s it t h a t " H e sent L o t o u t f r o m the midst o f the destruction " b u t n o t o u t o f all ( d e s t r u c t i o n ) . F o r t h e w a y o f life o f t h e p r o g r e s s i v e m a n d o e s n o t p r o c e e d r i g h t l y in e v e r y r e s p e c t , but he limps somewhat and f a l l s / A n d the middle parts are t h o s e t h a t g u i d e a n d are t h e r i g h t o n e s o f t h o s e t h a t e

9

71

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m

° rd irddr). E x a c t meaning uncertain. A u c h e r renders, " q u a e vero flammis c i r c u m d a n t n o s . " Variant " o d o u r . " rep ootj>a>. L X X €V rep cKrpiiftcu Kvpiov ( H e b . G o d " ) rrdaas ras noXeis rrjS TTCplOLKOV. L X X and H e b . add w h e n the L o r d ( H e b . He") d e v a s t a t e d t h e cities in w h i c h L o t d w e l t . " rd prjrdv. TOV ooov. * T O rrpos hidvotav. * rcXciov yevovs. rovs ovyyevcis. rov TrpoKoirrovTa. dpdtos. A u c h e r , t a k i n g t h e p t c . as transitive, r e n d e r s , impingit." 0

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44

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GENESIS,

BOOK

IV

0

lead. Wherefore h e has g o o d h o p e o fm o v i n g in t h e right direction a n d o f being (rightly) ordered toward other things. F o r when his most proper parts are sound, h e is a b l e t o g i v e a s h a r e o f s a l v a t i o n t o t h o s e t h a t a r e still ailing. 0

c

55. ( G e n . x i x . 3 0 ) W h y d o e s L o t , fearing t o d w e l l i n S e g o r / g o u p t o the mountain and dwell in a cave with his t w o d a u g h t e r s ? A s f o r t h e literal m e a n i n g / it is fitting t o s a y this, t h a t h e d i d n o t t h i n k i t s o u n d o r safe t o b e n e a r c i t i e s t h a t h a d been burned u p . B u t as f o r the deeper m e a n i n g / when t h e p r o g r e s s i v e m i n d b e c o m e s still p u r e r , i t r e m o v e s still farther a n d separates f r o m t h e guilty a n d unlivable w a y o f life * a n d , t o s p e a k t r u l y a n d p r o p e r l y , f r o m d e s t r u c t i o n . A n d t h e m i n d h a s t w o connatural daughters/* ( n a m e l y ) counsel a n d consent.* e

h

*56.

1

(Gen. x i x . 31-32)

W h y is it

that

" t h e elder

° T h e a b o v e is a literal t r a n s l a t i o n o f t h e A r m . , w h i c h m a k e s little s e n s e t o m e . A u c h e r , b r a v e l y i g n o r i n g s y n t a x , r e n d e r s m o r e s m o o t h l y , " p a r t e s a u t e m ejus s u n t m e d i o c r e s in p r i n c i p a t u c o n d u c t r i c e s in r e c t i t u d i n e . " 0

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Kvpiwrara

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peprj.

Kocvcoviav

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d

S o L X X : H e b . S6*ar ( A . V . " Z o a r " ) . S e e t h e n o t e o n " Z o o r " in QG i v . 5 0 . Philo condenses the verse, which reads " a n d L o t went o u t o f S e g o r a n d d w e l t in the m o u n t a i n , a n d his t w o d a u g h t e r s w i t h h i m , f o r h e w a s afraid t o d w e l l in S e g o r , a n d h e d w e l t in t h e c a v e , h e a n d his t w o d a u g h t e r s w i t h h i m . " e

'

T O prjrdv.

0

T O irpos

oidvoiav.

h

6 -npoKoinoiv vovs. O n e m i g h t e x p e c t r) irpoKOTrrovoa foxv* " the progressive soul." * and TOV ivdxov Kal djStcurov j3tou. ovp.4>vrovs Ovyarepas. I n De Poster. Caini 175 L o t ' s d a u g h t e r s a p p e a r a s s y m b o l s o f jSouAiy a n d ovyKarddeois. T h e s e verses are differently e x p l a i n e d i n De Poster. Caini 1 7 5 - 1 7 7 , A s m a l l p o r t i o n o f this s e c t i o n is p a r a p h r a s e d b y Procopius. 1

k

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QUESTIONS

AND

ANSWERS

( d a u g h t e r o f L o t ) s a i d t o t h e y o u n g e r , O u r f a t h e r is a n o l d m a n , a n d t h e r e is n o o n e ° w h o w i l l c o m e i n t o u s as is p r o p e r f o r t h e w h o l e e a r t h . C o m e n o w a n d let us g i v e o u r f a t h e r w i n e t o d r i n k a n d let us lie w i t h h i m a n d raise u p seed f r o m our father " ? This undertaking against the present c u s t o m o f m a r r i a g e is s o m e w h a t u n l a w f u l a n d a n i n n o v a t i o n b u t it has an e x c u s e / F o r these virgins, because o f their ignor­ ance o f external matters and because they saw those c i t i e s b u r n e d u p t o g e t h e r w i t h all t h e i r i n h a b i t a n t s , supposed that the whole h u m a n race (had been destroyed at the same time) and that n o o n e remained anywhere except the three o f them. Wherefore, in the belief that (they were s h o w i n g ) foresight (and) that (the earth) m i g h t not b e devastated and remain desolate and that the h u m a n race m i g h t n o t b e destroyed, they rushed into an a u d a c i o u s a c t * t o o v e r c o m e their helplessness in this m a t t e r a n d t h e i r d i f f i c u l t i e s . T h a t is t h e l i t e r a l m e a n i n g . B u t as f o r the d e e p e r m e a n i n g , * this ( p a s s a g e ) m u s t b e said ( t o pertain) t o c o u n s e l a n d c o n s e n t , for these are t h e daughters o f the mind," counsel being the elder, and c o n ­ s e n t b e i n g t h e y o u n g e r . F o r i t is i m p o s s i b l e f o r a n y o n e t o c o n s e n t before t a k i n g counsel. A n d these are n e c e s ­ sarily and naturally b o r n t o their father, ( n a m e l y ) the mind. F o r through counsel the mind sows worthy, fitting 0

c

d

f

9

h

3

1

1

A

L X X a n d H e b . " t h e r e is n o o n e o n e a r t h . " L X X cos KadrJKet: H e b . ' as is t h e w a y . " L X X ocvpo ovv. O r " a r g u m e n t "—imxclpr]p>a. A u c h e r renders m o r e freely, " a g g r e s s u m interim p r o p o s i t u m a d m o r e m s p e c t a n s m a t r i m o n i i , i n i q u u m est, et novarum rerum molitio e n o r m i s ; veniam tamen habere videtur." Or " inexperience." T h i s last p h r a s e is i n c l u d e d in p a r e n t h e s e s in t h e A r m . t e x t , p r e s u m a b l y b e c a u s e it h a s b e e n s u p p l i e d b y A u c h e r . I f o l l o w A u c h e r in s u p p l y i n g t h e m i s s i n g n o u n . * rrapprjoiav vel sim. * T O prjTOV. T O irpos Sidvoiav. fSovXijs Kal avytcaTaOeoecos. S e e QG iv. 5 5 last n o t e . TOV VOV. 6

4

C

d

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171

336

GENESIS,

BOOK

IV

a n d persuasive t h i n g s in t h o s e w h o are n o t d i s c o r d a n t in aiming at the truth. B u t c o n s e n t is t h a t w h i c h i n r e s p e c t o f a p p e a r a n c e s m a k e s w a y for the several senses. For w h a t c a n counsel d o b y itself without the m i n d , and w h a t ( c a n ) c o n s e n t ( d o ) ? F o r b y themselves t h e y are ineffective a n d u n p r o d u c t i v e , unless t h e y are m o v e d b y t h e m i n d t o their p r o p e r business and a c t i v i t i e s / 0

0

0

57. (Gen. x i x . 37) W h y did the elder (daughter) o n bearing a son call h i m M o a b , p r o c l a i m i n g aloud • w h a t o u g h t t o h a v e b e e n c o n c e a l e d , ( n a m e l y ) " h e is f r o m m y father " ' ? T h e l i t e r a l m e a n i n g is ( a n o c c a s i o n o f ) e x u l t a t i o n a n d glorification for those w h o think rightly. F o r she did n o t cease ( t a l k i n g ) a n d r e m a i n q u i e t as i f (it w e r e ) a r e p r o a c h b u t p r i d e d herself in t h o u g h t as i f o n a g r e a t a c h i e v e m e n t / and with delight said, " I have a deserved h o n o u r , w h i c h t h e f a t h e r , w h o is t h e m i n d i n m e / s o w e d . A n d h a v i n g been s o w n / he did not disintegrate and pass a w a y but having been born perfect/ he was found w o r t h y o f birth 0

k

0

eV rots p.r) dovp,cf>LCVOLS odoiv eV rep oroxd&odai rrjs dXrjdeias. A u c h e r renders, " juxta p r o p o s i t u m . " indurats TOLLS alodrjoeoi. els rd eiriTrjoeia rrpdypara KOX evepyeias vel sim. A u c h e r renders, " v o c i t a n d o super e u m . " L X X 4K rod TraTpos p>ov. H e r e , as e l s e w h e r e (e.g. Leg. All. iii. 8 1 ) , P h i l o f o l l o w s t h e p o p u l a r , b i b l i c a l e t y m o l o g y o f M o a b , as i f = m e - d b f r o m the father." 0

0

d

e

F

44

9

TO

pTJTOV.

h

KaTopOtboetos vel sim. A u c h e r renders, " d e m a g n a probitate." P e r h a p s in t h e o r i g i n a l t h e p r e p o s i t i o n a l p h r a s e " in m e " was c o n n e c t e d with " s o w e d " rather than the m i n d . " { A p p a r e n t l y t h e u n s p e c i f i e d s u b j e c t is t h e s o n b o r n t o L o t ' s d a u g h t e r (povXr}). A r m . vizem has a v a r i e t y o f m e a n i n g s , i n c l u d i n g " t o miscarry," t o flow," to be borne," to be thrown." A u c h e r r e n d e r s , n o n a b o r t u s fuit i n a n i t e r . " Or complete "—rcAcio?. 1

4 1

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44

44

44

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337

QUESTIONS and and not who

AND

ANSWERS

n u r t u r e . " ° A n d w h a t should b e the irreprehensible irreproachable p r o g e n y o f the mind and counsel if g o o d and excellent counsel. Wherefore (the child) was born was a male. 0

0

58. (Gen. x i x . 37-38) W h y does the elder (daughter) call the son b o r n ( t o her) " f r o m m y father," while the y o u n g e r says, " A m m o n / the son o f m y people " ? A n d o f t h e f o r m e r ( w h y is i t t h a t S c r i p t u r e ) s a y s , " T h i s is t h e f a t h e r o f t h e M o a b i t e s / " a n d o f t h e o t h e r , " T h i s is the father o f the A m m o n i t e s u n t o this d a y " ? B e c a u s e t h a t w h i c h r e f l e c t s is c a l l e d " m i n d , " a n d its c o u n s e l is d i r e c t e d t o w a r d t h e g o o d , wherefore also counsel * naturally exclaims, " from m y father." F o r it is o n l y f r o m t h e m i n d t h a t c o u n s e l ( a n d ) i m a g i n a t i o n a r e a c q u i r e d b y m e . A n d c o n s e n t is n o t h i n g ( i n i t s e l f ) but gives w a y to imagination. B u t to give w a y and not t o r e t i r e is a m a t e r n a l a n d v e r y f e m i n i n e t h i n g . F o r this r e a s o n s h e s p e a k s o f t h e c h i l d t h a t is b o r n a s " A m m o n , " as n o l o n g e r b e i n g " f r o m t h e father " b u t " f r o m t h e e

9

h

i

k

1

a

Tpotf>rjs. T h e t w o A r m . a d j e c t i v e s p r o b a b l y r e n d e r the s i n g l e G r e e k a d j . aKardyvcocrros vel sim. T h e s a m e A r m . w o r d , xorhourd (=j3ouAiJ, Xoyiopos etc.), is h e r e u s e d o f t h e o f f s p r i n g o f vovs a n d fiovXr} as o f PovXr] itself. A r m . and LXX Amman." S o L X X , *A/u/xdV, 6 vlos rov yevovs pov. H e b . reads m o r e briefly T h e s o n o f m y p e o p l e " (ben-'ammi), o m i t t i n g t h e ethnic name. LXX and H e b . add u n t o this d a y . " vovs. Lit. is t h o u g h t . " * ftovXr), s y m b o l i z e d b y t h e e l d e r d a u g h t e r o f L o t , see t h e p r e c e d i n g sections. flovXr) (/cat) avraoia: v a r i a n t counselling imagina­ tion," Aucher renders, cogitare junctim c u m imaginatione," w i t h a q u e r y in the f o o t n o t e . ovyKardSeois. see the p r e c e d i n g s e c t i o n s . Or t o feel s h a m e . " P e r h a p s w e s h o u l d e m e n d xorteln t o xorheln t o reflect " o r t o t a k e c o u n s e l . " b

c

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44

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338

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GENESIS,

BOOK IV

p e o p l e . " F o r t o g i v e w a y t o i m a g i n a t i o n , w h i c h is c o n s e n t , is t o b e c l o s e t o , a n d n e a r t o , t h e s e n s e s , " a n d s e n s e p e r c e p t i o n is i n g e n e r a t i o n a n d c h a n g e . 0

59. ( G e n . x x . 1 ) W h a t is t h e m e a n i n g o f the w o r d s , " And Abraham moved from there t o t h eland in t h e s o u t h / a n dh e dwelt between Kadesh and between S h u r / a n d h e d w e l t as a s o j o u r n e r i n G e r a r " ? The statement * includes the dwelling and the sojourning of the virtuous man, t h e dwelling being that between K a d e s h a n d Shur, a n d t h e sojourning that i n Gerar. Naturally does (Scripture) wish t o reveal t h e p o w e r s w h i c h are i n these n a m e s , f o r " K a d e s h " is t o b e inter­ preted as " sacred," and " Shur " as " wall." Within the borders o f these t w o is t h e region o f God-loving t h o u g h t s . " A n d in this dwell those w h o are p r o v i d e d with, a n d s u r r o u n d e d b y , virtues as i f b y a n i n e x p u g n a b l e a n d indestructible w a l l ; and t h e y are nourished b y the sacred l a w s , a n d rejoice t h r o u g h o u t t h e d a y s o f their life w i t h the house-master o f w i s d o m / drinking from ever-flowing c

e

f

h

7

k

1

m

0

° Tats alodijoeoi. T e x t u n c e r t a i n ; t h e a b o v e is t h e r e a d i n g o f o n e M S . h

C

L X X

iKivrjoev

:

Heb. "

journeyed."

D

L X X els yrjv irpos Atj8a : H e b . " t o t h e l a n d o f t h e N e g e b " ( = " d r y land " in the south o f Palestine). A r m . and L X X " Kades." Philo follows the L X X in retaining the H e b . i d i o m " b e ­ tween . . . and between . . . " A r m . and L X X " Sur." A r m . u s e s t w o w o r d s t o r e n d e r L X X irap(pKr\aev. In b i b l i c a l G r e e k irdpoiKos = H e b . ger r e s i d e n t a l i e n , " later convert." * i) irpdOeois. ' rov oirovbaiov. rds bvvdpeis* H e b . qadeS (qddos) s a c r e d , " h o l y " ; cf. De Fuga 2 1 3 Kdbrjs be dyia. S e e QG iii. 2 7 f o r the s a m e e t y m o l o g y . O r t h o u g h t s d e a r t o G o d "—Xoyiop.wv Oeoi\wv. dperaZs. ovv rep olKobeoirdrrj rrjs aortas* Cf. De Somniis i. 149 w h e r e P h i l o calls G o d t h e h o u s e - m a s t e r o f t h e w o r l d . " e

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fountains. A n d these the divine w o r d ° has led t o one place. A n d like sojourners t h e y dwell in G e r a r / w h i c h is t h e r e g i o n o f G o d - l o v i n g t h o u g h t s .

c

60. (Gen. x x . 2) W h y does A b r a h a m again say, con­ c e r n i n g h i s w i f e , " S h e is m y s i s t e r " ? A l w a y s and everywhere it was a kind o f counsel o f h o m a g e / t h a t a m o n g strangers h e called his wife " sister." Wherefore a n y o n e w h o says t h a t this (was done) through levity o f character * with unwashed f e e t and with a changed countenance and with complete p r a c t i c e is deserving o f condemnation. F o r t h e y c a n n o t reflect a n d b e a r i n m i n d t h a t * n o o n e is s o s t u p i d a n d s i l l y ( e v e n ) a m o n g t h o s e w h o g o far in w r o n g d o i n g (as t o think) t h a t h e in w h o m t h e r e is p e r f e c t i o n w o u l d , as it w e r e , wish f

9

7 4

j

fc

° 6 delos Xoyos. P h i l o c o n n e c t s t h e n a m e " G e r a r " w i t h H e b . ger sojourner," " resident alien." A s in G e n . x i i . 13 ff., n o t c o m m e n t e d o n b y P h i l o in QG, b u t cf. De Abrahamo 8 9 if. L X X h e r e ( G e n . x x . 2 ) d e p a r t s f r o m t h e H e b . in a d d i n g t h a t A b r a h a m w a s a f r a i d t o s a y t h a t S a r a h w a s h i s w i f e lest t h e m e n o f t h e c i t y k i l l h i m o n h e r account. T h e A r m . s e e m s t o r e n d e r ftovXr) TLS dtpairdas, b u t o n e w o u l d e x p e c t oarn)pLas s a f e t y . " Syntax and m e a n i n g uncertain. The verb s a y s " is in t h e 2 n d p e r s . s i n g . , a n d t h e p h r a s e through levity o f c h a r a c t e r " m a y d e p e n d u p o n it r a t h e r t h a n u p o n the v e r b here supplied. A u c h e r renders, q u i levitate m o r u m s i m i l i a dixerint." avlirrois noai, i.e. i m p r o m p t u " o r the like. A r m . lit. —Ttpt\y\xa.ai rcXclois b u t t h e m e a n i n g e s c a p e s m e (see next note). A u c h e r renders, re p e r a c t a . " P e r h a p s w e should i g n o r e the conjunction a n d " before the p h r a s e with complete practice " and render, is c o m ­ pletely deserving o f c o n d e m n a t i o n . " * T a k i n g A r m . k'anzi, w h i c h u s u . = f o r , " as h e r e —zi that/; 6

4 4

0

d

4 4

6

4 4

4 4

44

/

4 4

9

4 4

h

4 4

44

44

4 4

4 4

1

340

ot

aocKia

irpoKOTrrovai.

k

i.e.

Abraham.

GENESIS,

BOOK

IV a

t o r e m a i n i n sinful t r a n s g r e s s i o n a n d t o c e l e b r a t e many times those things which when spoken only once bring s h a m e and disgrace. B u t let n o t such a streak o f i m p i e t y c o m e u p o n us as t h a t w e s h o u l d t h i n k u n w o r t h y t h i n g s o f the patriarch, father and founder. For a most noble (occasion o f ) glorification are those things w h i c h are seen b y nature. F o r the virtue-loving mind calls virtue " sister " b u t n o t " w i f e , " b e c a u s e it s e e m s t o b e n o t o n l y a p r o t e c t o r o f w i s d o m as i f o f a wife b u t b y calling it " sister " it s h o w s t h a t eagerness a n d zeal f o r this are c o m m o n t o all w h o a r e g e n u i n e a n d s i n c e r e i n t h e i r d e s i r e for excellence. 0

0

d

6

f

0

6 1 . ( G e n . x x . 2 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A b i m e l e c h , the king o f Gerar, sent and t o o k Sarah " ? Passing over the opinion o f s o m e w h o believe that the wise m a n was a betrayer o f the laws o f marriage, for the king, being impure and licentious and unrestrainedly lascivious, wished t o bring shame u p o n the laws relating to strangers, and t o o k the wife o f another, w e say that t h e q u e s t i o n is o n e o f virtue,* o f w h i c h all w i c k e d a n d e v i l m e n c l a i m t o b e c h a m p i o n s * s o f a r a s a p p e a r a n c e is c o n ­ c e r n e d , for f e w are t h e y w h o desire it a n d b y l a b o u r a n d g r e a t effort s u c c e e d i n a c q u i r i n g i t . ft

6

6 2 . ( G e n . x x . 3 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " G o d w e n t in t o A b i m e l e c h i n h i s s l e e p a t n i g h t , a n d 1

° L i t . " t o s i n g in s p e e c h . " dpxnyeTov, rendered b y two A r m . words. T h i s s e n t e n c e is u n i n t e l l i g i b l e t o m e .

0

0

d

e

9

6 t,\dp€Tos

7rpooTaTr)s

vel

KaXoKayadias. *' apeTijs, i

k

vovs

(or

hidvoia). f

sim.

ooias.

H

TOV oo6v i.e. A b r a h a m . symbolized b y Sarah. 9

TrpooraTOVS

vel

sim.

A u c h e r renders, " quatenus a d v u l g i o p i n i o n e m . " L X X cloijXdev d Ocos irpos 'AjSi/WAex. 1

341

QUESTIONS A N D

ANSWERS

a

said, B e h o l d , t h o u shalt die because o f the w o m a n w h o m t h o u d i d s t t a k e , a n d s h e is l i v i n g w i t h a m a n " ? T h e literal m e a n i n g is c l e a r l y s i g n i f i e d . B u t a s f o r t h e d e e p e r m e a n i n g / it presents s o m e t h i n g like the f o l l o w i n g . T h e foolish m a n w h o violently insists * t h a t h e possesses v i r t u e is c o n v i c t e d b y the divine L o g o s / which enters his soul and e x a m i n e s a n d searches h i m a n d forces h i m t o c o n f e s s t h a t t h i s * is t h e p o s s e s s i o n o f a n o t h e r m a n a n d n o t his. A n d m o s t e x c e l l e n t l y is it w r i t t e n , " i n his sleep at n i g h t . F o r t h e f o o l i s h s o u l s p e n d s its life c a r e ­ fully shut u p * in darkness and n i g h t and deep sleep, and i t h a s n o p a r t a t all i n w a k e f u l n e s s / 0

c

/

9

, ,

6 3 . ( G e n . x x . 4 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A b i m e l e c h did not t o u c h her " ? T h e literal m e a n i n g indicates holiness and purity. B u t as f o r t h e d e e p e r m e a n i n g / this m u s t b e said. The foolish soul does n o t wish t o t o u c h or c o m e near virtue, a n d is u n a b l e t o d o s o b e c a u s e o f i t s p e c u l i a r n a t u r e . 1

m

0

*64.

( G e n . x x . 4 - 5 ) W h a t is t h e m e a n i n g o f t h e 4 4

words,

° Lit. t h o u d i e s t , " a s in L X X a n d H e b . L X X avTiq he ear iv avvipK'qKvla dvhpl: Heb. s h e is a married w o m a n . " T O prjrov. 17 htdvoia. A u c h e r renders, f a l s o se p e r s u a d e t . " aperrjv, s y m b o l i z e d b y S a r a h . eXeyxerai. vird rov Oeiov Adyov. i.e. v i r t u e . A u c h e r , t a k i n g , the p t c . as active, renders, omnino includens." dypvirvtas. L X X ovx rji/jaro avrrjs : H e b . did not approach her." TO pTjTOV. TO irpos oidvotav. 0

4 4

C

D

e

4 4

/

9

h

1

j

4 4

k

1

4 4

m

N

0

342

hid

TTJV Ihlav

voiv.

GENESIS,

BOOK IV

" A n d A b i m e l e c h said, L o r d , wilt T h o u d e s t r o y a nation ( t h a t is) i n i g n o r a n c e ° a n d r i g h t e o u s ? " ? I d o n o t k n o w w h e t h e r i g n o r a n c e is c o m p a t i b l e w i t h righteousness. H o w e v e r , there are those w h o s a y that ( t h i s ) is n o t o n e o f t h e v e r y c l e a r - c u t c a s e s s o t h a t i t i s possible t o confirm a n d clearly define t h e n o t i o n a n d d i s t i n g u i s h t h a t w h i c h is n o t g e r m a n e . F o r I w o u l d s a y , " M y g o o d m a n , n o t like a v o l u n t a r y sin's b e i n g u n r i g h t e o u s is a n i n v o l u n t a r y ( s i n c o m m i t t e d ) t h r o u g h i g n o r a n c e b y t h a t v e r y f a c t r i g h t e o u s / b u t , i t s e e m s t o m e , ' i t i s half­ way between both, the righteous a n d the unrighteous, w h i c h b y s o m e i s c a l l e d * i n d i f f e r e n t , ' f o r n o s i n i s t h e effect of righteousness." B u t this is w h a t h e says c o n c e r n i n g this, " W i t h a pure heart a n d with righteous h a n d s h a v e I d o n e t h i s . " O f these s t a t e m e n t s o n e is true a n d t h e o t h e r false, for it is true t h a t (it w a s ) w i t h a p u r e heart, b u t false that (it was) with righteous hands. F o r I would say to h i m , " I s n o t t h a t w h i c h is a c t u a l l y d o n e e n o u g h f o r thee o funrighteousness ? " * 0

0

f

0

h

6 5 . ( G e n . x x . 6 ) W h a t is t h e m e a n i n g o f t h e w o r d s , ° The L X X

h a s t h e p t c . dyvoovv

while the

A r m . has

the

n o u n " i g n o r a n c e " i n t h e instr. c a s e . T h e H e b . reads m o r e briefly " W i l t T h o u kill even a righteous nation ? " L i t . " o n e o f t h e v e r y p u r e o n e s "—rc7>v Xlav Kadaptov. 0

0

d

S o the

dhiKov

ovTto

t

e

f

9

has

Kai yap

dSiVou, T O VTTO

ovhev

Lit.

4 4

KOT

T

° eKovolws

dyvoiav

evdvs

epyov

TLVCOV

KaX.ovpi.evov

dp,aprdv€iv

iorlv

hiKaiov.

dhidopov.

dpitfroZv, dp,dp-

hiKaioovvrjS.

with hands o f righteousness."

ev bvKaioovvr)

h

ovx

Kai

T h e G r e e k f r a g , has rdxa TTOV. S o t h e G r e e k f r a g , ( w h i c h e n d s h e r e ) , p.e06piov

OLKaiov rrjpba

G r e e k frag., T O aKovaicos

L X X (Gen. xx. 5)

x^pcov.

4 4

L i t . that w h i c h is t h r o u g h d e e d s . " I n v i e w o f P h i l o ' s earlier s t a t e m e n t s a b o u t A b i m e l e c h ' s licentiousness, o n e w o u l d expect h i m here t o a d m i t that h e had righteous hands, since h e h a d n o t touched Sarah, b u t n o t a p u r e h e a r t . B u t see t h e n e x t s e c t i o n . 1

343

QUESTIONS A N D ANSWERS 0

" A n d G o d said t o h i m in his s l e e p , I n d e e d I k n e w t h a t with a pure heart t h o u didst this, and I spared thee f r o m sinning against M e . B e c a u s e o f this I did n o t let thee c o m e near her " ? A l l t h e things t h a t stand in these w o r d s are truly divine words and commandments. N o w t o b e pure in m i n d b e l o n g s t o h i m w h o sins u n k n o w i n g l y a n d in an u n w i l l i n g m a n n e r , n o t in a willing o n e . A n d t h o s e are t o b e spared w h o m (Scripture) has shown to be g r i e v e d / and those are t o b e held indifferent ' w h o h a v e unwillingly d o n e wrong. A n d , in the third place, those w h o have acted u n l a w f u l l y i n d i v i n e m a t t e r s , sin n o t o n l y a g a i n s t these b u t also against the D e i t y , t o W h o m care and overseeing a r e p r o p e r , a n d t o W h o m is all g r a c e / a n d W h o r e v e r s e s t h e first i m p u l s e s o f t h e s o u l a n d g u i d e s i t b y H i s p r o ­ v i d e n c e * lest it d r o p h e a d l o n g into wrath and anger, and fall i n t o lawlessness. 0

0

d

3

6 6 . ( G e n . x x . 7 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " N o w g i v e b a c k h i s w i f e t o t h e m a n , f o r h e is a p r o p h e t * a n d will p r a y for thee. B u t if t h o u dost n o t give (her) b a c k , k n o w t h a t t h o u w i l t d i e , a n d all t h a t i s t h i n e " ? T h e literal m e a n i n g contains a defence against the e v e n t t h a t t h e b e t r a y e r o f m a r r i a g e m i g h t suffer r e t r i b u 3

k

1

° S o L X X : H e b . ** in his d r e a m . " Philo here closely follows the L X X . ovTtos elol OctoL Xoyoi Kal ivroXai. Kadapov rep vcp ( o r rfj oiavota). A u c h e r omits " mind " i n his r e n d e r i n g . M e a n i n g uncertain. A u c h e r renders, " p a r c e n d u m au­ t e m esse illis q u o s m o n s t r a v i t a e g r e f e r e n d o s . " 0

c

d

6

f

abia(f)6povs.

9

traaa Xov, P h i l o p r o b a b l y r e a d Krrjtnv rdcj>ov, as o u r text o f t h e L X X r e a d s ; s i m i l a r l y H e b . a n d A r m . O . T . h a v e *' p o s s e s s i o n o f a g r a v e . " Philo o m i t s a m o n g y o u " w h i c h H e b . a n d L X X a d d after grave." T O prjrov. T O 7rp6s hidvoiav. dXXrjyopovvres. 6 ootfros o r dorelos. 4 4

4 4

0

e

d

e

0

i.e. t h e b o d y . A u c h e r n o t e s t h a t f r o m h e r e t o t h e m i d d l e o f § 122 t h e r e is a l a c u n a in C o d . A o f t h e A r m . v e r s i o n . * A u c h e r r e n d e r s s o m e w h a t differently, non amplius, s i c u t illis a n t e c o n t i g e b a t , d i x e r i m , q u a s i v e r o s e p e l i a r . " * T h i s p a s s a g e is b r i e f l y c o m m e n t e d o n b y P h i l o i n De Mut. Nom. 152, De Somniis ii. 2 4 4 , De Abrahamo 261, a n d is a l l u d e d t o in De Virtutibus 216. S o L X X , /JaaiAeus napd 0eov : H e b . a p r i n c e o f G o d . " ao(f>ol XoyucoL os Kadapds Kal d86Xov ^rjXojTrjs €OTt ootas. h

44

k

4 4

1

m

SUPPL.

I

N

353

QUESTIONS

A N D ANSWERS 0

being excellent a n d virtuous, a n d as being elected, n o t by men, but by God. A n d , in the second place, (Scripture) lays d o w n a most natural law, which some o f those w h o philosophize have rejected. T h i s l a w is t h a t n o o n e o f t h e foolish (is) a k i n g , e v e n t h o u g h h e s h o u l d b e m a s t e r o f all t h e l a n d a n d s e a , b u t o n l y t h e w i s e a n d G o d - l o v i n g m a n / even i f h e is without t h e e q u i p m e n t a n d resources through which many obtain power with violence and force. F o r whereas t h e m a nignorant o f t h e art o f t h e pilot o r o f the physician o r o ft h e musician has trouble with the rudders o r with t h e c o m p o u n d i n g o f drugs and o i n t m e n t s o r w i t h flutes a n d l y r e s , s i n c e h e i s u n a b l e t o use a n y o f t h e m f o r its natural purpose, t o t h e pilot, o n the other hand, a n d t h e physician a n d t h e musician they m a y b e s a i d t o b e fitting a n d s u i t a b l e . A n d t h i s i s p r o p e r , since there is a certain k i n g l y a r t / a n d it is t h e m o s t n o b l e o f t h e arts.* F o r h e w h o i s i g n o r a n t a n d u n v e r s e d i n t h e n e e d s o f m e n m u s t b e c o n s i d e r e d a layman,"* w h i l e o n l y h e ( c a n b e considered) a k i n g w h o is k n o w i n g a n d experienced." I n t h e third place, moreover, (Scripture) 0

0

d

e

0

h

1

1

8

O r " noble " : Aucher " generosus." X P I^ • • • 0«w. T h e s a m e p h r a s e is a p p l i e d t o M o s e s i n De Praemiis 5 4 , w h e r e P h i l o m a k e s a s i m i l a r contrast between the ideal and t h e actual k i n g . vofjbov cj>voiKtdrarov. rcov L\oaocj>ovvTcov : A u c h e r " n o n n u l l i s o p h i s t a r u m . " TCOV dtj>povcov ovoets, as in t h e G r e e k f r a g , ( w h i c h b e g i n s here). O r " G o d - b e l o v e d "—dco^iXrjs, a s i n t h e G r e e k f r a g . T h e G r e e k f r a g , differs v e r y s l i g h t l y , 8t' cov TTOXXOI KPCLTV0

E L

O T O V R

S

0

d

E

f

0

VOVTCLI

rd?

hvvaoTtias.

h

F o l l o w i n g t h e G r e e k f r a g . , w h i c h h a s napeXKov npaypLa, misunderstood b y t h e A r m . translator as irapaheiypLaTiKa TTpdypuaTa

or the like.

** T h e G r e e k f r a g , h a s o n l y c^appidKcov ovvOeots. ttyyt) j8aenAi/o}, a s i n t h e G r e e k f r a g . 1

K

T

TCXVCOV

L

S

dplorr).

1

O r " affairs " — T C O V XP«i\tov.

/card irpooKX-qoiv vel sim. : A u c h e r " a d a l l i c i e n d u m / ' Aucher deponat." 4 4

KTrjaiv.

p

See

above, §

75.

GENESIS,

BOOK

IV b

who speak ° call the burial-place a " m o n u m e n t , ' ' b u t the wise m a n calls it " the possession o f a m o n u m e n t " or t h e property of a burial-place." W h y ? Because the former consider only the b o d y and the various (aspects) o f t h e b o d y worthy of r e m e m b r a n c e , while he (so considers) n o t this b u t lordship over it and possession of it, as was said before/ 4 4

6

6

4 4

7 8 . ( G e n . xxiii. 8 - 9 ) W h y does ( A b r a h a m ) say, If y o u have in y o u r m i n d t o bury m y dead before m e / listen to m e and speak of m e to E p h r o n , the son of S a h a r / and let him give m e the double cave belonging to h i m , which is in the portion of his field/ F o r as m u c h silver as it is w o r t h let him give it to m e and to y o u as a possession of a m o n u m e n t " ? H a v i n g shown his wisdom and presented his case b y first prostrating himself / he s a y s , " Y o u who do n o t use speech f

h

i

1

m

n

p

a

44

Aucher renders less literally, quod qui loquuntur sicut exempla." fivrj/ieiov. See note h, p. 3 5 6 . In § 7 5 . T h e " double cave " mentioned in these verses is briefly allegorized in De Poster. Caini 62 and De Somniis ii. 26. iv rfj ipvxij vp-tov, as in L X X . drro irpoacoTTOv p.ov. as in L X X . S o L X X , XaXyoare rrepi ipov: H e b . intercede for m e . " * L X X Hdap : H e b . Sdhar ( A . V . Zohar " ) . T O oirrjXaiov TO OLTTXOVV, as in L X X : H e b . the cave of Machpelah " (the last word from the root meaning to double " ) . b

c

d

e

f

9

h

4 4

4 4

4 4

;

4 4

k

iv

pep

the

TOV

dypov

avTov,

as

in

L X X

:

Heb.

4 4

w h i c h is

in

4 4

the limit (or end ") of his field." L X X dpyvplov TOV d£tov : H e b . for full silver." T h e A r m . and to you " is prob. an error, L X X has iv vpuv : H e b . and A r m . O . T . have in your midst." So L X X , els KTjjaiv p.vy)p.€iov, see above, § 7 5 . Construction and meaning uncertain. Aucher renders, sensu rerum usurpato, quem praecedenti adoratione j a m intimavit auditoribus." Xoyco. 1

m

4 4

44

4 4

n

0

44

v

357

QUESTIONS A N D

ANSWERS

for d e c e p t i o n b u t for the (benefit o f the) soul and mind,° confess this, ( n a m e l y ) t h a t w e are c l o t h e d w i t h a d e a d b o d y and that w e should bury this and n o t permit our passions t o arise a n d b e revived a n d flourish, b u t k e e p t h e m out o f sight, because t h e y are an obstacle t o the impulses w h i c h arise f r o m r e f l e x i o n / Speak, therefore, in the council o f the s o u l on m y behalf and for m y a p p e a r a n c e / a n d m a k e h a s t e t h a t w h a t e v e r is t h e v a l u e o f t h e p r i c e i n s i l v e r , t h a t is t o s a y , w h a t h a s t h e w o r t h o f r e a s o n / m a y b e g i v e n t o m e / as I said, n o t for a burial m o n u m e n t but for the possession o f a m e m o r i a l . " 0

0

d

/

j

7 9 . ( G e n . x x i i i . 1 0 ) W h a t is " E p h r o n , " a n d w h y is i t that " he dwelt a m o n g the sons o f H e t h " ? " E p h r o n " is t o b e i n t e r p r e t e d a s " d u s t , " while " Hittite " means " being out o f one's mind." And (Scripture) b y "-dust " indicates corporeal n a t u r e s / while b y " b e i n g o u t o f o n e ' s m i n d " (it indicates) madness and folly. F o r a m o n g foolish and m a d m e n the b o d y has the true and chief r a n k / receiving the service and a t t e n d a n c e k

1

m

0

V

Ka

1

v

b

° els FOXH ^ °vv. ra rtoMt). A u c h e r curiously has " ut," introducing a purpose clause. rats opp.als. K a r a rov Xoytapidv vel sim. P r o b . iv rtp rrjs foxfjs PovXevrrjplcp, cf. De Vita Cont. 27 s iv rep iavrrjs (sc. rrjs foxV ) ovvehpicp Kal ^ovXcvrrjpLCp. Construction and m e a n i n g uncertain. A u c h e r renders, " et a p p a r e n t e m i h i (sic)." rod Xoyov. P h i l o d o e s n o t m a k e it a s c l e a r a s d o e s S c r i p t u r e t h a t t h e m o n e y is g i v e n b y A b r a h a m , a n d t h e b u r i a l - p l a c e is g i v e n to h i m . S e e § 77. x°vs ( fr° H I b . 'aphdr). T h e s a m e e t y m o l o g y is g i v e n i n De Con/us. Ling. 79. Xerratos. €Karacts ( a s i f f r o m H e b . hath " p a n i c f e a r " ) . Cf.De Somniis ii. 8 9 w h e r e P h i l o e t y m o l o g i z e s rovs vlovs rov Xir as i$iordvr€S. alvirrcrat. aajpcariKas votis. p,aviav Kal dtfrpoavvrjv. rd£iv. c

e

d

f

9

h

1

i

k

a s

m

e

1

m

n

0

358

v

GENESIS,

BOOK IV

o f those w h o k n o w nothing o f a n y proper and genuine g o o d , a n d d o n o t m a k e a n effort t o k n o w i t .

a

b

*80. ( G e n . xxiii. 9, 11) W h a t is t h e " d o u b l e cave " ? T h e literal t e x t does n o t require a n y exposition, f o r there are altogether t w o burial caves under t h e m o u n t a i n / one outside a n d t h e other inside, o r t w o w a l l s / one, w h i c h encloses, a n d t h e other, w h i c h is e n c l o s e d / B u t as for t h e deeper m e a n i n g / it m u s t b e j u d g e d as follows. T h e h u m a n b o d y bears a likeness t o a d o u b l e cave. F o r i t insatiably desires that w h i c h is external, m a k i n g insatiable l u s t i t s g u i d e a n d ruler. O n t h e o t h e r h a n d , i n respect o f internal t h i n g s i t c o n d u c t s i t s e l f w i t h r e a s o n / u s i n g p a t i e n t selfcontrol. F o r h e is foolish w h o gives u p internal things for t h e sake o f external things, a n d psychic things f o r sense-perceptible o n e s / a n d exchanges that which is in accordance with patient self-control f o r unbridled lust. B u t the virtuous m a n m a k e s use o f a h e d g e and a wall, and a screen between psychic things and the forms a m o n g p h e n o m e n a a n d things that are seen. W h i l e t h e d o u b l e cave exists i n a n evil m a n , t h e b o d y t o o is unclean a n d l e w d . B u t w h e n i t dwells within, it changes itself into a god-loving s o u l / receiving holiness a n d purity a n d t h e c

h

3

1

m

n

a

F o r o t h e r P h i l o n i c p a s s a g e s o n t h e d o u b l e c a v e see § 7 8 . T O St7rAow : Heb. "the cave of Machpelah " (see § 78 note). 6 prjros Adyos. T h e G r e e k f r a g , h a s ovco elalv avrpooheis vnojpeiai. A r m . bak m e a n s " c o l o n n a d e " a n d " c o u r t " o r " p r e ­ c i n c t . " T h e G r e e k f r a g , h a s irepifioXoi. T h e G r e e k f r a g , ( w h i c h e n d s h e r e ) h a s 6 p.kv trepUxcov, T O O7TT]\LUOV

0

c

d

e

f

O 0 6 9

7T€pl€XOpL€VOS. T O 7Tods

h

*

Kard

vovv

3

eyKpartia

k

iftvxLKa 1

n

hidvoiav.

aoeAyeta o r " p r o f a n a t i o n ot/covo/teiTai

" — / J c / f y A o W t vel

sim.

vel sim.

VTropLovrjs. avrl

aloOrjTtov.

6 O7rovoaios.

M e a n i n g uncertain. visum apparentium."

m

T h e p r e p o s i t i o n is s u p p l i e d .

A u c h e r renders, " et habentibus els */*vxr)v dsofaXfj. 0

359

QUESTIONS

A N D

ANSWERS

possession " o f a blameless life. W h e r e f o r e , I believe, the Creator and Constructor m a d e t h e tabernacle double, m a r k i n g off t h e inner f r o m t h e outer p a r t b y a v e i l , and calling t h e inner part t h e " h o l y of holies " a n d the outer part merely " the holy (place)." B u t all these are entirely psychic and intelligible f o r m s / while t h e double cave has a share in t h e b o d y , a l t h o u g h t h e y are indeed t h e pos­ sessions of t h e g o d - l o v i n g m i n d / 0

c

e

* 8 1 . ( G e n . xxiii. 1 1 ) W h y is it t h a t t h o u g h A b r a h a m s o u g h t only t h e cave, E p h r o n g a v e h i m the field as well ? A s for t h e literal m e a n i n g / one would say t h a t out of admiration for t h e m a n and for t h e wisdom which he saw h i m d i s p l a y / h e t h o u g h t it right to lavish u p o n him very a b u n d a n t favours/' B u t as for the deeper m e a n i n g / h e t h o u g h t it right to a t t a c h t h e field s y m b o l i c a l l y to t h e virtuous m a n in order t h a t t h e b o d y m i g h t have t h e things necessary t o pleasure and their e q u i p m e n t . A n d he does n o t refuse, being of liberal character, as h e is r i c h / but clearly s a y s , " I will give y o u all the treasures in m y possession and everything which has honour and power 9

1

m

n

0

a

4 4

Lit. portion," but here prob. = KTTJOIV as in the L X X , see the preceding sections. TT)V OKrjvrjv. KaXvfifiaTL, see De Vita Mosis ii. 8 7 . i/ru^t/cd Kai vorjrd clhrj. What they " refers to is not clear. O r thoughts "—XoyiopLcov. L X X TOV dypov Kai TO oirrjXaiov TO i v avTcp ool Bihojpn. 0

c

d

e

4 4

f

4 4

9

h

TTpOS TO

p1)TOV.

* T h e Greek paraphrase in Procopius reads more briefly, optov avTOV TTJV ootj>lav. * T h e A r m . here is closer to the Greek frag, (which ends here), olopLevos K

1

oetv dcj>d6vovs cmSa^tAcucc/^at xdpiTas*

TO irpos hidvotav. M e a n i n g somewhat uncertain. ovp.f$oXiKtos. Tcp oirovhaitp. n

m

0

360

TOIS

-qoovats.

p

Lit.

4 4

full."

GENESIS,

BOOK

IV

a m o n g m e n , nor will I b e c a u g h t b y a n y o f t h o s e w h o falsely bear the n a m e o f g o o d , b u t h a n d l i n g t h e m as is p r o p e r , I will s h o w e v e r y o n e w h a t n e c e s s a r y p o w e r is i n all o f t h e m . " a

b

c

8 2 . ( G e n . x x i i i . 9 , 1 1 , 17, 1 9 ) W h y is i t t h a t b e f o r e h i s acquiring the burial-place, the c a v e was said t o b e " in the field," w h i l e a f t e r h i s a c q u i r i n g i t , t h e field ( w a s s a i d t o b e ) " in the c a v e " ? (Scripture) says something m o s t n a t u r a l / For so long a s t h e m i n d d o e s n o t r u l e o v e r t h e b o d y , t h e b o d y falls u n d e r t h e p o w e r o f , a n d is s u p p o r t e d b y , external things, by wine and meals and food and other things that g r o w f r o m t h e a l l - b e a r i n g e a r t h a s i f f r o m a field. B u t w h e n i t * assumes p o w e r , it c o m p e l s t h e b o d y , w h i c h has l o n g b e e n in servitude, t o s h o w its p o w e r a n d n o t t o fall u n d e r t h e power o f external things but, on the contrary, to contain * t h e m and rule o v e r t h e m , n o t b e i n g a p a r t o f t h e m ( a n y longer). d

/

9

83. (Gen. xxiii. 19) W h y does (Scripture) say that

the

° TLOV t//€VOOJVVIJ,tov dyadtov. B u t t h e m e a n i n g o f the c l a u s e is u n c e r t a i n . A u c h e r r e n d e r s , " n e q u e a b u l l o falsi n o m i n i s bonorum deprehendar." A p p a r e n t l y the p o s s e s s i o n s a r e m e a n t . dvayKala hvvapis. A l t h o u g h A u c h e r is c o r r e c t in d i s t i n g u i s h i n g b e t w e e n t h e A r m . p r e p o s i t i o n s i nerk'oy = viTd. a n d i nerk*s = iv, h e h a s c o m p l e t e l y m i s t r a n s l a t e d t h e s e n t e n c e a n d m i s s e d its p o i n t in r e n d e r i n g , " s p e l u n c a d i c e b a t u r s u b a g r o esse, et p o s t a c q u i s i t i o n e m a g r i , i n t u s in i p s o a g r o . " W h a t P h i l o refers t o is t h e f a c t t h a t in G e n . x x i i i . 9 , 11, t h e c a v e is s a i d t o b e in t h e field, w h i l e in v s . 17 ( o b v i o u s l y c o r r u p t ) t h e field is s a i d , at t h e b e g i n n i n g o f the v e r s e , t o b e in t h e c a v e , d dypos l&pcov, os r)v iv rep BLTTXCO o7rrjXaitp. 0

c

d

y

e

(frvaiKiorara.

1

d

9

Or " overshadowed." i.e. the m i n d .

h

vovs.

Aucher " detentum." * Treptc^ctv, 361

QUESTIONS A N D ANSWERS b u r i a l - p l a c e w a s " o p p o s i t e M a m b r e , " ° o r w h y d o e s it s a y t h a t " t h i s is H e b r o n " ? " H e b r o n " is t o b e i n t e r p r e t e d a s " u n i o n " or " the companionship of women," as has b e e n c o r r e c t l y said. F o r b e h o l d , in s o m e sense, in the case o f those w h o have a d o u b l e c a v e , i t is p o s s i b l e t o j o i n a n d fit t o g e t h e r c o m ­ panionship and sincere liking, and t o m a k e the b o d y g e n u i n e l y ( d e v o t e d ) t o t h e s o u l / t h e o n e as t h e ruler, a n d t h e other as the minister, b e i n g persuaded (to d o ) what­ ever the q u e e n m a y a n n o u n c e , in order t h a t she * m a y g i v e a likeness o f h e r p o w e r , t h r o u g h w h i c h it * m a y h a v e p o w e r over external things and rule over sense-perceptible objects. b

c

d

6

9

3

84. ( G e n . x x i v . 1) W h y d o e s (Scripture) say, " A n d A b r a h a m was an old m a n a d v a n c e d (in d a y s ) / and the L o r d blessed A b r a h a m i n all t h i n g s " ? °

L X X amivavri Ma/ujSorj ( H e b . " M a m r e " ) . L X X avrrj iarlv XcjSpoV iv Tjj yfj X a v a a v . ovfyyT]. T h e s a m e e t y m o l o g y is g i v e n in Quod Deterius 15 a n d De Poster. Caini 6 0 , see a l s o QG i v . 72. T h e a l t e r n a t e e t y m o l o g y avvcraipls is g i v e n in Quod Deterius 1 5 . rpoirov rwd. Aucher " exempli gratia." ' T h e A r m . lit. = yvrjaiov rfj i/tvxfj' A u c h e r renders, " fidele . . . cum a n i m a . " T h i s o b s c u r e c l a u s e a p p a r e n t l y refers t o the s o u l as the r u l e r , and the b o d y as the m i n i s t e r o r s e r v a n t . Aucher r e n d e r s i n a c c u r a t e l y , " uno p r i n c i p e m , a l t e r a satellitem persuadente." T h e fern, p r o n o u n seems t o b e r e q u i r e d b y the c o n t e x t , a s r e f e r r i n g t o the s o u l . * A p p a r e n t l y the b o d y is m e a n t . T h e A r m . v e r b is an infinitive but A u c h e r r e n d e r s it as a 3 r d p e r s . p l u r a l . ' rcov alodrjTwv. T h e p a s s a g e is o b s c u r e , and seems to Overlook the r e f e r e n c e t o M a m b r e , w h i c h in De Migratione 165 is a l l e g o r i z e d as the c o n t e m p l a t i v e life. L X X 7Tp€opvT€pos TTpo^^Kcbs rjpLcptov. T h e same p h r a s e is q u o t e d in De Sobrietate 1 7 , a l s o w i t h the o m i s s i o n o f r)p.€pcov. T h e r e t o o P h i l o e x p l a i n s that the w i s e man is f i g u r a t i v e l y a iTpeofivTcpos* 362 0

c

d

e

9

h

K

GENP:SIS, BOOK IV It does n o t seem that this admits o f explanation as chronological a g e , since o n e w o u l d b e at a l o s s " t o call h i m a n o l d m a n w h o w a s m o r e short-lived t h a n all w h o were before h i m . H e h a s p r e c e d e n c e i n v i r t u e w h o is worthy o f old age and honour. W h e r e f o r e it says a b o v e , " an old m a n a d v a n c e d , " ( m e a n i n g ) increase in worthi­ n e s s / o f w h i c h t h e c o n s u m m a t i o n is p i e t y / ( a n d ) e x c e l l e n t judgment i n all a s p e c t s o f l i f e , i n t h o u g h t s , d e e d s a n d words. 0

0

/

0

8 5 . ( G e n . x x i v . 2 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " T h e e l d e s t s e r v a n t o f h i s h o u s e a n d r u l e r o f all h i s things " ? T h e l i t e r a l m e a n i n g * is c l e a r , f o r ( S c r i p t u r e ) i n d i c a t e s t h a t the m a n * w a s a sort o f steward o r m a n a g e r o f his m a s t e r ' s p o s s e s s i o n s / B u t as f o r t h e a l l e g o r i c a l a n d n a t u r a l m e a n i n g / it m u s t , it seems, b e c o n s i d e r e d t o b e as f o l l o w s . T h e status o f a servant a m o n g us and o f a minister and a t t e n d a n t is h e l d b y d i s c o u r s e w h i c h is a n u t t e r a n c e o f h

m

°

d7roprjds 'Afipadp dXtyoxpovLCOToros clodyercu. H e r e again the A r m . translator seems t o h a v e mis­ u n d e r s t o o d t h e G r e e k ; cf. De Sobrietate 16 cos Be KOX irpeofivTepov ov TOV yrjpa KaTeax^p^evov dXXd rov yepcos Kal np.r)s d£iov dvop,d£ei. KaXoKayadias. deooifieia. w h i c h in De Congressu 130 is c a l l e d dyaOov reXeiov. * evfiovXLa. Kara Xoyiopiovs Kal epya KOL Xdyovs. L X X Tip 7 r a i 8 t avTov, Tip irpeofivTepip T-fjs olKias avrov, Tip dpxpvn rrdvTLov TCOV avTov. TO prjTov. A b r a h a m ' s steward (Eliezer). OLKOVOpOV r) €7TLTp07TOV TCOV TOV KVpLoV. Construction and meaning uncertain. P h i l o h e r e refers t o t h e S t o i c t e r m Xoyos irpoopi.Kds. c

d

e

0

H

I

j

k

1

m

363

QUESTIONS

AND

ANSWERS b

t h e m i n d , w h i c h ° is m o r e p e r f e c t t h a n s p e e c h , a n d is t h e ruler a n d master. T h i s u t t e r e d d i s c o u r s e is t h e e l d e s t (servant), for (it receives) the a u t h o r i t y o f natural b e h a v i o u r o v e r c o r p o r e a l a n d invisible o b j e c t s f r o m t h e reason as i f from a king. F o r d i s c o u r s e u s e s a n d m a n a g e s all t h e s e things with virtue/ 6

d

*86. (Gen. xxiv. 2) W h y does he say, " Place thy hand under m y thigh " ? Being about to bind him b y an oath concerning the b e t r o t h a l / h e b i d s h i m p l a c e his h a n d close t o the p l a c e o f generation/ indicating a pure association and an un­ p o l l u t e d m a r r i a g e , n o t h a v i n g sensual pleasure as its e n d but the procreation o f legitimate children/ A n d allegoriz­ i n g / w e m i g h t say that (Scripture) a c c u r a t e l y calls " t h i g h " t h a t p l a c e i n t h e s o u l w h i c h d o e s n o t flow b u t is firm in solidity a n d stability. U p o n this h e bids h i m with /

0

1

m

6

° i.e. t h e m i n d — d vovs. reXeiorcpos. A u c h e r r e n d e r s less literally, " p r i n c i p a t u m h a b e n s e x natura t a m q u a m a s u o r e g e , sive ratione super corporalia i n s t r u m e n t a et o b j e c t a . " I t is n o t c l e a r w h e t h e r s p e e c h (d rrpofopLKos Xoyos) o r r e a s o n (d ivhidOeros Xoyos) is m e a n t ; p r o b a b l y t h e f o r m e r is meant. A u c h e r r e n d e r s less a c c u r a t e l y , " h a e c e n i m u n i v e r s a per virtute o r n a t u m ministrum disponit ratio." * L X X Oks rr)v X ' P ^ ^ ® ° pypdv p,ov. itjopKioeiv. O f Isaac. Cf. t h e G r e e k f r a g , f r o m P r o c o p i u s eVi p,VT]OT€Lav Kal ydp,ov Txipmaiv. * P r o c o p i u s Kara TCOV yapuKtov dpydvajv. S o , a l m o s t literally, t h e G r e e k f r a g , ( w h i c h e n d s h e r e ) , KaOapdv dpiXiav Kal ydpov dvemXrjTTTOV alviTTop,€vos ovx r)Sovr)v TO TCXOS dXXd yvrjalovs €x watSos. T h e last p h i a s e w a s o r i g i n a l l y , as W e n d l a n d n o t e s , yvrjolajv Traiooov yeveaiv. dXXrjyopovvrcs. aKpifttos o r €Tvp.u)S. p,r) peovra. P h i l o h e r e g i v e s a fanciful e t y m o l o g y o f p/qpds as i f f r o m p/r] a n d pctv. c

d

e

€

a

o

v

9

h

i

0VTa

k

1

m

364

7r

T

v

GENESIS, B O O K

IV

reason ° place his hand f o r t h e sake o f reverencing a n d h o n o u r i n g t h a t p l a c e t o which" n a t u r e h a s g i v e n as a special honour undeviating and unchanging forms in order that it m a y n o t , s o t o s a y , r e c e i v e l i g h t l y w h a t i n t h e s a m e m a n n e r h a s a flow, b u t m a y r e m a i n u n c h a n g e d a n d t r u t h ­ ful i n i t s a g r e e m e n t s . b

0

87- ( G e n . x x i v . 3 ) W h y d o e s h e adjure h i m b y h e a v e n , uttering a double invocation, a n d b y earth with a single o n e / for h e says, " I adjure thee b y t h e L o r d G o d o f heaven a n d t h e G o d o f earth " ? H e a v e n is t h e b e s t o f t h e p a r t s o f t h e w o r l d / w h e r e f o r e it h a s been allotted t h e highest p l a c e , b e i n g o f t h e purest s u b s t a n c e / a n d full o f s t a r s , e a c h o f w h i c h is a g o d l i k e image/ A n d t h e last * (part) is t h e earth, t o w h i c h w a s allotted t h e lowest place f o r t h e reason that animals a n d the plants surrounding t h e m are mortal a n d corruptible. R i g h t l y , t h e r e f o r e , d o e s h e g i v e first h o n o u r a n d p r i v i l e g e * t o t h e best (part), uttering a double invocation t o t h e powers o f the Father, (namely) t h e creative a n d k i n g l y / B u t f r o m t h e lesser h e r e m o v e d o n e ( a p p e l l a t i o n ) f o r t h e e

1

a

T h e text seems t o b e c o r r u p t ; the original p r o b . m a d e t h e t h i g h a s y m b o l o f r e a s o n (d Adyos). b

CLTpCTTTCL KOL a/Z€T(I0€Ta € 1 8 1 7 Vel

Sim.

c

T h e a b o v e is a n u n c e r t a i n r e n d e r i n g o f w h a t A u c h e r r i g h t l y calls a '* l o c u s o b s c u r i s s i m u s . " H e h i m s e l f r e n d e r s , " q u i i t i d e m a c similiter h a b e t fluxum, n o n u t d i x e r i t q u i s q u a m , pauca receperit." A p p a r e n t l y t h e Xoyos irpofopiKos is t h e s u b j e c t o f t h e last c l a u s e . P h i l o refers t o t h e e x p r e s s i o n " L o r d G o d o f h e a v e n , " contrasted with " G o d o f earth." d

E

L X X i£opKlOLO

0€

KVpiOV

TOV 0€OV

TOV OVpOLVOV KOX TOV 0€OV

( s o m e M S S . o m i t TOV 0e6v) TT)S y»fc. * h

TOV

Koap.ov.

dyaXp,a Oeoeihes o r

*

TO eOXOLTOV *

9

CLKCOV

TTJS

KA0APA}TaTrjs

ovoias.

deoeiBrjs. i

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TOLS hwdpieoL TOV iraTpos, TJJ iroLr)TiKfj Kal TJJ fiaaiXiKr}. QG i i . 51 n o t e s . That o f " L o r d , " signifying G o d ' s kingly power. K

See

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365

QUESTIONS

AND

ANSWERS a

reason t h a t heaven a n d t h e natures similar t o it, b e i n g a l w a y s u n d e v i a t i n g a n d u n c h a n g i n g , are never sated with, n o r fail in, t h e service o f t h e F a t h e r , b u t serve G o d a s t h e Creator and o b e y H i m as k i n g , while we earth-born a n d corruptible creatures cannot deny G o d , for H e w h o comes t o c r e a t e i s n e c e s s a r i l y i m a g i n e d a s t h e efficient c a u s e / ' b u t still w e d o n o t a c k n o w l e d g e H i s k i n g s h i p a n d g o v e r n ­ m e n t (as) t h e true L o r d / s o m e because o f i m p i e t y / a n d others because o f perverse a n d sophistical ingenuity. A n d s o , the w h o l e s c h o o l .of philosophers is n o t ashamed and does n o t blush t o rule o u t * t h e providence and care w h i c h are g i v e n b y t h e F a t h e r t o His offspring. This was also t h e o p i n i o n a n d belief* o f t h e E g y p t i a n k i n g , w h o t o o k it u p o n himself t o say, " I d onot k n o w t h e L o r d / ' b y which h e shows that " I k n o w G o d , indeed, because o f natural necessity," in s o far as h e perceives a n d admits that h e was m a d e b y t h e Creator, b u t h e denies that h e k n o w s t h e L o r d , b e l i e v i n g t h a t t h e w o r l d a n d w h a t is i n t h e w o r l d are w i t h o u t p r o v i d e n c e and care. 0

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*88. (Gen. xxiv. 3 ) W h y does h e instruct, n o t his son, ° at tj>voi-is. B e c a u s e t h e d o u b l e a p p e l l a t i o n " L o r d G o d " is a s s o c i a t e d with heaven i n the present verse, Philo argues that heavenly b e i n g s w o r s h i p G o d as k i n g ( " L o r d " ) a n d C r e a t o r ( " G o d " ) . i.e. u n d e r t h e n a m e o f " G o d . " i£ avdyKrjs avrdt,€Tai T O TTOVTJTIKOV CLLTIOV. B e c a u s e S c r i p t u r e uses o n l y " G o d o f earth " n o t Lord 0

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P r o b . atpeorts is r e n d e r e d b y t w o A r m . w o r d s h e r e . A u c h e r supplies prava " in rendering, p r a v a ilia s e n tentia s e c t a r u m p h i l o s o p h o r u m . " < Lit. to cut off/' ' TTJV Trpovoiav /cat €7rtjueAetai>. * H e r e again A u c h e r supplies the w o r d pravus." E x . v . 2 , o n w h i c h P h i l o c o m m e n t s s i m i l a r l y in Be Ebrietate 1 9 , 7 7 - 7 9 4 4

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GENESIS, BOOK

IV

n o t t o t a k e a C a n a a n i t e w i f e , as l a t e r h i s p a r e n t s ( i n ­ structed) J a c o b , but the servant ? T r u l y t h e literal m e a n i n g c o n t a i n s a n a n x i e t y o f d o u b t and the t h o u g h t o f deliberation/ F o r since Isaac was o f mature and marriageable a g e / and was not under the d o m i n i o n o f the servant, one o f t w o things (was b o u n d to h a p p e n ) : either he w o u l d o b e y or he w o u l d o p p o s e ( h i m ) . N o w , in case o f his o b e d i e n c e , it w o u l d b e n a t u r a l f o r his father t o b e his s p o n s o r / A n d if he did not o b e y , the ministration o f the servant w o u l d be superfluous/ And to say that because A b r a h a m had migrated from the land of the Chaldaeans o n account o f a divine oracle, he did not c o n s i d e r it r i g h t t o s e n d h i s s o n ( t h e r e ) , is v e r y s i l l y a n d f o o l i s h . I n t h e first p l a c e , f o r t h i s ( s a m e ) r e a s o n it w o u l d not have been right (for h i m ) to undertake the matter and b e a s p o n s o r a t all i n a f a m i l y c o n n e x i o n f r o m w h i c h h e had been told to depart, nor for J a c o b to g o there to betroth himself, since h e was a n i m i t a t o r o f his father, a n d v e r y well understood the instructions that had been given h i m / 0

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° I n G e n . x x v i i i . 1, o n w h i c h see QG i v . 24v dXXrjyopovvrcs voiKwrar dv eirroipLev. T h e t w o A r m . w o r d s u s e d h e r e r e n d e r rrapaKX-qois o r irapapLvBla. A u c h e r r e n d e r s , solaminis," but the context calls for exhortation " rather than c o n s o l a t i o n . " 7T€p\ rtov Kara rr)v IFRVXTY rporrcov. d vovs. A l t h o u g h P h i l o u s u a l l y treats I s a a c as a s y m b o l o f l a u g h t e r o r j o y , h e s o m e t i m e s refers t o h i m as d dor€ios o r d oocfros, as in De Somniis i. 171, De Fuga 200. * d avropLadr)s Kai d avrooloaKros, cf.^De Somniis ii. 10. * d oiavoiv Oeiq Ttpovoiq. els rr)v oairrjptav Kai dtBiorrfra rrdvrcov. 0

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GENESIS,

BOOK

IV

above-mentioned school," because " Canaanites," when rendered into the A r m e n i a n l a n g u a g e , m e a n s " those o u t of their m i n d . " N o w it is still to be feared t h a t perhaps the uttered w o r d , which he has called " servant," m a y use sophistic inven­ tions * and so deceive and trick and g e t t h e better o f h i m w h o was b y nature well-pleasing (to G o d ) . Wherefore he holds him b y a horrid a n d dreadful oath as if placing reins upon h i m in order to soften and m a k e milder those things which, when spoken, cause c o n s t e r n a t i o n and overcome * h i m w h o is unable t o stand upright, as is fitting, and t o be firm in speech. H e says, " G o there, whence I emigrated " — f o r it is one family and n a t i o n ; t h a t is, t h e migration c a m e a b o u t through the c o m m a n d of God." " F r o m there shalt thou t a k e a wife for m y s o n . " 6

c

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a

rrjs 7rpo€i.pr}ii€vr)s aipeaeoos. i.e. the school of philosophers who deny divine providence, see above, § 8 7 . Here, as elsewhere, the A r m . translator substitutes *' Armenian " for Greek." ol e^iardvres, see § 79 and De Somniis ii. 89 where Philo gives this etymology for Hittites." Evidently he here equates Hittites and Canaanites, cf. QG iv. 2 4 2 . Elsewhere he etymologizes Xavdav as crdXos or as merchants," cf. QG ii. 6 5 . d Kara irpocfropdv Xoyos. aoLcmKOLS evprjpaoi. Aucher in delirium vertat." i.e. Isaac, as symbol of the mind. O r stupefaction." Aucher pervertere." T h e change of number in the two A r m . verbs in the relative clause is to be disregarded in view of the context which requires a neuter plural (rd elprjpeva or the like) as subject of both verbs. Aucher, referring to the sentence in a footnote as locum intricatissimum," renders, qui nequeat condignam firmitatem tenere in verbo." T h e L X X of Gen. xxiv. 4 reads dAAd els ri)v yrjv p . o v o£ eyevdp,r)v nopevar} Kal els ri)v vXr)v p.ov Kal Xrjpipr) yvvaiKa rep vlcp p,ov Taad/c eKetdev. This statement seems to b e parenthetical. 0

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A N D

ANSWERS

B u t h e takes f r o m h i m an a d m o n i t i o n (concerning) t h e character o f his s p o u s e , ( n a m e l y , f r o m ) h i m w h o was shown t o h a v e e m i g r a t e d , or in accordance with c u s t o m and u s a g e , especially as t h e Chaldaeans practise a s t r o n o m y , first of all, of invisible a n d incorporeal n a t u r e . 0

0

8 9 . ( G e n . x x i v . 5 - 6 ) W h y , w h e n t h e servant inquired, " Shall I , if t h e w o m a n is unwilling t o m i g r a t e here, t a k e t h y son there ? " , does h e s a y , " L o o k t o it (and) t a k e care t h a t t h o u do n o t return m y son there " ? W h i l e t h e literal m e a n i n g is clear, t h e deeper m e a n i n g is in accord w i t h philosophical o p i n i o n / F o r h e admonishes t h e w o r d t o l o o k t o it a n d t a k e care n o t t o m o v e t h e con­ s t a n t character f r o m t h a t worthiness * which is in accor­ dance w i t h t h e laws o f g o o d c o n d u c t . F o r w h a t is m o r e w o r t h y t h a n t o b e pleased with t h a t (which comes) from t h e C r e a t o r of t h e universe a n d F a t h e r of all, and n o t t o find fault with a n y t h i n g a t all, as is t h e h a b i t of inconstant m e n a n d those w h o do n o t h a v e a stable character of h a b i t b u t because o f p e t t y t h i n g s t h a t h a p p e n and p a r t a k e of a 0

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° This obscure sentence is somewhat differently rendered b y A u c h e r alterum monitum ut vitae consortem in moribus accepit." dopdrov Kai docopudrov tfrvoews. T h e last sentence is also obscure. L X X elirev he irpos avrov d irats, M.rj ITOT€ OV fiovAerai r) yvvr) iropevOijvai pier' ip,ov oirioto els rrjv yrjv ravrrjv' dirooTpei/jco rov vlov aov els TTJV yrjv odev e^rjXOes eKeWev; elirev he irpos avrov 'Afipadp,, Upoaexe crcavrco pir) diroaTpei/jrjs rov vlov p.ov CKCL. TO pr)rdv. TO irpos hidvotav. TOls tj>l\0O0&0VpL€V0lS. TOV Xdyov {i.e. TOV KOTO irpotf>opdv Xoyov), symbolized b y the servant of A b r a h a m . TOV j8ej3atov Tpoirov vel sim. d^icdpLaTos vel sim. A r m . hadoyout'iun usu. =cvhoKia or depaireta. H e r e it seems to mean conduct pleasing (to G o d ) . " Aucher renders, legis gratissimae." 4 4

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GENESIS, BOOK

IV

blameworthy n a t u r e / accuse and incriminate that which is n o t t o b e a c c u s e d o r i n c r i m i n a t e d ?

h

c

90. (Gen. xxiv. 7) W h y does he say, " T h e L o r d G o d of heaven and G o d o f earth will send H i s angel before t h y f a c e / and t h o u shalt t a k e a wife for m y son Isaac " ? T h u s d o I s e e t h a t h e is a p r o p h e t a n d l e g i s l a t e s o r a c u ­ larly c o n c e r n i n g t h i n g s t h a t are t o c o m e . F o r l a w is a n invention o f nature, not o f m e n / A s the god-loving mind c h a n g e s its r e s i d e n c e t o a n o t h e r l a n d ( a w a y f r o m ) e v e r y s e n s e - p e r c e p t i b l e l a n d / i t is i m m e d i a t e l y s e i z e d and prophesies. F o r w h e n c e does he k n o w that the servant will b e able t o c o m p l e t e his j o u r n e y t h r o u g h the g u i d a n c e of the angel if not from some divination and prophecy ? B u t perhaps s o m e o n e will say, " W h a t need d i d the servant have o f an angel t o g o along, since he bore with h i m the c o m m a n d to c o m p l e t e the marriage with a virgin o f their d

/

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° O r , construing differently, " b u t p l a y the part o f fault­ finders c o n c e r n i n g t h e p e t t y t h i n g s t h a t h a p p e n . " Or Him W h o . " P h i l o b r i e f l y c o m m e n t s u p o n a n o t h e r p a r t o f this v e r s e (see n e x t n o t e ) in Leg. All. iii. 4 2 . A n d G o d o f e a r t h " is f o u n d i n L X X b u t n o t in H e b . I n b o t h texts there follows a l o n g clause, here o m i t t e d b y Philo, reading, W h o t o o k m e f r o m t h e h o u s e o f m y father a n d f r o m the land where I was b o r n , W h o s p o k e to m e and swore to m e , s a y i n g , to thee and [ H e b . omits to thee and " ] t o t h y s e e d w i l l I g i v e this l a n d / " L X X efiTTpooOev oov. r e n d e r i n g H e b . l phdneka. l i t . t o t h y face." L X X and H e b . add from there." 7rpo v r a p.eXX.ovrd r e Kal rd b

4 4

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cart tfcvoetos €vp7)p.a dXX* OVK dvBpojTrojv. * 6 Kara rov rrjs Scavoias \oyiap.6v vel sim. A p p a r e n t l y the t w o t h i n g s are the m i n d a n d senseimpression. 4 4

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GENESIS, BOOK

IV a

all ( h i s g o o d s ) , " s i n c e t h e w h o l e life o f t h e v i r t u o u s m a n i s c o m p l e t e l y full o f h a p p i n e s s , w i t h n o p a r t l e f t v a c a n t and e m p t y f o r the b r i n g i n g in a n d a d m i t t i n g o f sins. But i t is w e l l t h a t ( S c r i p t u r e ) a d d s , " h e t o o k o f all h i s g o o d s w i t h h i m , " f o r m a n y o t h e r s m a k e use o f g o o d t h i n g s as o f alien possessions w i t h o u t profiting t h e r e f r o m , s u c h as sophists and word-chasers. For though they have been t a u g h t t h e laws o f p h i l o s o p h y , w h i c h are beautiful a n d w o r t h y o f zeal and v i r t u e / they d o n o t b e c o m e a n y better, b u t while c o r r e c t i n g t h e lives o f others, t h e y leave their o w n souls u n c a r e d f o r a n d u n t e n d e d , i n a s m u c h as t h e y d o not h a v e in themselves a n d w i t h themselves a g e n u i n e p h i l o s o p h y b u t o n e t h a t is o n t h e i r l i p s a n d is s u p e r f i c i a l . A n d t h i s is l i k e a n i l l - f a v o u r e d w o m a n b e i n g d r e s s e d i n p r e c i o u s p u r p l e . T h e g a r m e n t is n o t a n o r n a m e n t t o t h e wearer but a reproach, which very clearly shows her lewdness. 0

c

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9 3 . ( G e n . x x i v . 1 0 ) W h a t is " M e s o p o t a m i a / " w h e r e h e g o e s , a n d w h a t is " t h e c i t y o f N a h o r " ? I n t h e literal sense " M e s o p o t a m i a " is t h e l a n d o f B a b y l o n i a , l y i n g b e t w e e n t h e t w o rivers E u p h r a t e s a n d T i g r i s / f r o m w h i c h f a c t it w a s a p p r o p r i a t e l y named. A n d as f o r " N a h o r , " i t is c l e a r t h a t t h i s w a s first t h e n a m e o f a c i t y in B a b y l o n i a , w h i c h , as h a p p e n s in m a n y cases, was changed into another name. B u t as f o r t h e d e e p e r meaning, i t is p r o p e r t o s a y t h a t " N a h o r " is t o b e t r a n s 1

j

1

771

a

rod orrovhaiov. A u c h e r r e n d e r s , less e x a c t l y , " s a p i e n t i s . " evoaipovias. cos ooioral Kal Xoyodrjpai. rovs vdpovs rrjs tXoao(f>ias rovs KCLXOVS KOL G7TOvbrjs rc Kal dperrjs d^iovs. yvrjaiav ( r e n d e r e d b y t w o A r m . w o r d s ) iXoooiav. Lit. " to the o n e having (it)." fjLaxXoovirqv. T h e A r m . r e n d e r s L X X Meao7roTajLtta as " b e t w e e n t h e rivers " : H e b . " A r a m N a h a r a i m . " ' A r m . Nak'dr : L X X Na^cop : H e b . Nahor. rep prjrcp. A r m . Aracan a n d Dklat*. T O rrpos hidvoiav. irvpeos. 0

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lated as " rest o f l i g h t . " ° A n d t h e l i g h t o f c o r p o r e a l e y e s is t h e s u n o r t h e m o o n o r t h e l a m p u s e d f o r fire, w h i l e w i s d o m is t h e l i g h t o f t h e s o u l . A n d for this t o rest a n d b e q u i e t a n d still is n o t p r o f i t a b l e , b u t m o v e m e n t is p r o ­ fitable for h i m w h o possesses (it) a n d for those w h o are near him. A n d he becomes wholly g o o d when m o v e d b y w i s d o m t o w a r d those t h i n g s w h i c h are suitable and related to him, while (he becomes) lame and imperfect when he is m o t i o n l e s s . F o r t h e s e r e a s o n s , t h o u g h t h e c i t y o f M e s o ­ p o t a m i a is c o n f i n e d b y i t s o w n s t r e a m s a s i f b y t o r r e n t s / he p r o c e e d s w i t h u n i m p e d e d and free steps, while those w h o o p p o s e the m o v e m e n t s t h a t t a k e place in a c c o r ­ d a n c e w i t h n a t u r e in t h e soul t h a t b e c o m e s k n o w i n g and wise w h e n illuminated—in t h e m are m a n y things, s o m e o f w h i c h are d u e t o us ourselves, others t o exter­ n a l c a u s e s , w h i c h l i k e r i v e r - s t r e a m s flow r o u n d t h e m i n d a n d c o n f i n e it.* 0

0

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94. ( G e n . x x i v . 11) W h y does (Scripture) say, " H e caused the camels t o rest outside the city beside a well o f water at evening, w h e n the ( w o m e n - ) d r a w e r s o f w a t e r came out " ? T h e l i t e r a l s i g n i f i c a n c e * is c l e a r , f o r i t is t h e c u s t o m o f w a y f a r e r s t o s p e n d t h e n i g h t b y springs in o r d e r t o rest i

° cfxxyros avdrravcns* T h e s a m e f a n c i f u l e t y m o l o g y is g i v e n in De Congressu 4 5 , a s i f H e b . Ndhor w e r e a c o m p o u n d o f ndh " t o rest " a n d 'or " l i g h t . " TO 8e TTJS ^fvxrjs tos ootos ok *I*VXT\S rjAiocibioraTOV emoTrjpLr). T e x t slightly uncertain. KLVTJOIS. T h e A r m . t e x t is o b s c u r e b u t n o t m o r e s o t h a n A u c h e r ' s r e n d e r i n g , " n a m q u e fit n o t a f a m i l i a s u a b o n a p e r s a p i e n t i a m m o t a a d sibi d e c e n t i a . " T h i s c l a u s e t o o is s y n t a c t i c a l l y u n c l e a r in t h e A r m . Kara voLV. TOV vovv. * Philo seems to mean that the wise m a n seeks " the quiet o f l i g h t " b y r e s p o n d i n g t o t h e r i g h t k i n d s o f m o v e m e n t in the soul. 0

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GENESIS, BOOK

IV

themselves a n d their asses f o r t h e n e e d s o f the j o u r n e y . B u t a s f o r t h e d e e p e r m e a n i n g , i t is a s f o l l o w s . W h e n t h e memory r e s t s a n d is i n a c t i v e , i t t u r n s , a s i t w e r e , t o sleep, and rests outside the c i t y in sleep b y n a t u r e . For every o n e o f us appears ( t o b e ) a c i t y , the b o d y b e i n g like a b u i l d i n g / and the soul like an inhabitant. W h e n the m e m o r y h a p p e n s t o b e a w a k e , it w a k e n s t h e m i n d b y e n t e r i n g t h e c i t y , t h a t is, b y d w e l l i n g w i t h i n us. B u t w h e n s l e e p o v e r t a k e s i t — a n d s l e e p is f o r g e t f u l n e s s o f m e m o r y — , it n e c e s s a r i l y r e m o v e s i t s d w e l l i n g f r o m t h a t p l a c e , n a m e l y f r o m u s , u n t i l i t is o n c e a g a i n a r o u s e d . F o r w h a t is f o r g e t ­ fulness b u t t h e g o i n g o u t ( o f m e m o r y ) ? A n d m o s t e x c e l ­ lently d o e s (Scripture) say t h a t m e m o r y turned t o sleep not o n l y " outside the city " b u t also " beside a well o f w a t e r , " i n d i c a t i n g t h a t f o r g e t f u l n e s s is n o t p e r p e t u a l o r d a i l y , s i n c e t h e s p r i n g is n e a r b y , f r o m w h i c h t h e m e m o r y f o r m is d r a w n and enters the soul, and sleep, which b y a n o t h e r n a m e is c a l l e d " f o r g e t f u l n e s s , " is s h a k e n off. A n d w h e n w a k e f u l n e s s c o m e s i n , o f w h i c h t h e t r u e n a m e is " m e m o r y , " it r e m a i n s b y t h e s p r i n g t o w h i c h t h e d r a w e r s o f water c o m e o u t at evening. N o w , w h o t h e y are (Scrip­ ture) d o e s n o t tell, for t h e s u b j e c t o f i n v e s t i g a t i o n (here) is n o t w o m e n o r w a t e r b u t t h e m i n d o f t h e G o d - l o v i n g m a n / w h i c h desires a water-course. A n d t h e t i m e o f its r e s t i n g is t h e s e t t i n g o f t h e s u n , w h e n t h e s e n s e s a r e f a r gone a n d t h e r e is n o l o n g e r s h a d o w a n d s h a d e f r o m i t s ° TO 7rpds hidvoiav. 0

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oiKrJTopL. Cf. De Poster. Caini 6 1 < « / r u ^ > a o y z a T i K a t s av^vylats virofiaXXovoa avTr)v oiKTjTOpas l^ei S XexOivras. Xrjdrj. T O pLvrjpLOViKOV etSos. R e a d i n g A r m . oroganeal ( p t c . ) f o r oroganel ( i n f . ) . * vcpl TOV VOV TOV faXoOeov. A r m . vtak =x€tp.dppovs, Xipvi). vhpaytoyos, e t c . Arm. zarancem=TTpo$€flr)K€vai. Xrjpelv, igiordvat,. e t c . A u c h e r renders, d e f a t i g a t i s j a m s e n s i b u s , " a n d a d d s in a footnote, vel, a n t i q u a t i s j a m s e n s i b i l i b u s . " e

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r a y s / F o r t h e n it receives i m p r e s s i o n s o f a m o r e lucid reason f r o m t h e t h i n g s seen, a n d , b e h o l d , it arrives at t h e d i v i n e s p r i n g , a n d t h i s is w i s d o m / w h i c h t a k e s t h e a p p e a r a n c e o f w a t e r b y its p o w e r / A n d s o m e p e r s i s t in d r i n k i n g w i t h t h e e d g e s o f t h e l i p s , s o m e o n l y s o m u c h as is s u f f i c i e n t t o s a t i s f y t h e i r t h i r s t , w h i l e still o t h e r s h a s t e n the m o r e e a g e r l y t o rejoice in it, b e i n g insatiably impelled to those things which belong to virtue/ d

95. ( G e n . x x i v . 12-14) W h y does the servant, beginning w i t h t h e p r o s p e r i n g o f t h e j o u r n e y , p r o p h e s y w h a t is t o come ? * T h e l i t e r a l m e a n i n g * is t h a t s i n c e t h e a n g e l o f G o d w a s his c o m p a n i o n o n the j o u r n e y and w a s near b y , he w a s perhaps enthused b y him and began to be possessed/ B u t as f o r t h e d e e p e r m e a n i n g / t h e y are t y p e s o f G o d loving characters, each o f which the r e a s o n carefully j

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° T h i s last c l a u s e is n o t q u i t e c l e a r . A p p a r e n t l y t h e m i n d is t h e s u b j e c t . avTaoias. O r " L o g o s "—Xoyov. ooia. Trpos ( o r Kara) ovvapuv. T h e m e a n i n g is n o t c l e a r , p o s s i b l y " in a c c o r d a n c e w i t h t h e p o w e r ( o r " c a p a c i t y " ) o f t h o s e w h o use it." apcrrjv. T h i s is P h i l o ' s s o m e w h a t a w k w a r d s u m m a r y o f t h e L X X KOL CLTTCV, Kvpi€ 6 0€OS TOV KVpLOV 'Aj8/)ad/Lt, CVoScOGOV ( H e b . " c a u s e it t o b e f a l l " ) ivavrlov ipov orjpepov Kal TTOVT\OOV eXeos pbcrd TOV Kvplov pov 'AjSpad/u.. l$ov iycb ioTrjKa eVi TT)S 7rr]yr}s h

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e x a m i n e s and fully investigates. A n d w h e n i t finds t h a t t h e y are united, it r e j o i c e s at their b e i n g c o m p l e t e , as it h o p e d . N o w , t h e r e a r e t h r e e t y p e s . O n e is b e i n g a v i r g i n ; the s e c o n d , that she inclines the water-jar ; and the third, t h a t she gives ( t h e m ) t o drink. F o r the sign o f a virgin is a p u r e a n d s i n c e r e i n t e n t i o n , w h i c h h o n o u r s t h e s i n c e r e and incorruptible nature without passion. M o r e o v e r , the inclining d o w n w a r d o f t h e water-jar (signifies) l e n g t h o f t e a c h i n g a n d p a r t i c i p a t i o n , n o t f o r all w h o m s o e v e r , f o r death rather than p r o f i t / A n d i t is n o t f o r t h o s e w h o s e c u s t o m it is t o a c t l i k e t h e e n v i o u s s o p h i s t s / w h o w i t h w h a t t h e y h a v e d r a w n in f r o m t h i n g s f o r m e r l y h e a r d t a k e w a t e r with the greatest difficulty, b e i n g able t o d r a w o n l y a l i t t l e / For h e w h o in t a s t i n g desires t o d r a w the m e a s u r e o f t h e w a t e r - j a r is a n x i o u s n o t t o s p i l l i t a l t o g e t h e r o n t h e g r o u n d / a n d lifts u p * t h e d r i n k f o r t h e s h a r i n g ( o f i t ) a n d f o r l o v e 0

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° A u c h e r renders differently, ad scrutanda singulorum v e r b a et v e r a c i t e r a d i m p l e n d a . " T h e t w o A r m . w o r d s p r o b a b l y r e n d e r Trpoalpzois. 0

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rrjs ootj>ias o r rrjs dpcrrjs is t o b e u n d e r s t o o d . See the parallel in De Poster. Caini 1 4 6 . T h e A r m . t e x t is o b s c u r e a n d e v i d e n t l y i n c o m p l e t e o r corrupt. A u c h e r renders, non cunctis simul, ne mortis, q u a m utilitatis sit c a u s a . " T h e sense s e e m s t o b e t h a t w i s d o m is n o t f o r t h o s e w h o p r e f e r d e a t h t o t h e h e l p t o b e o b t a i n e d from wisdom. rots 9ov€pols ooioraZs* S e e t h e n e x t n o t e . T h e t e x t is o b s c u r e , p a r t l y b e c a u s e o f t h e m u l t i p l e m e a n ­ i n g s o f t h e A r m . v e r b tanem, h e r e r e n d e r e d to draw." A u c h e r renders, q u i p e r a u d i t u m a n t e r i o r u m , q u a e intus a c c e p e r e , h a u r i u n t a q u a m t a n t a m u t p a u c i s s i m a m in se ferre q u e a n t . " I n De Poster. Caini 150 P h i l o s p e a k s o f t h e g r u d g i n g a n d m e r c e n a r y spirit o f t h e s o p h i s t s , w h o w i t h o l d f r o m t h e i r p u p i l s m u c h t h a t t h e y o u g h t t o tell t h e m . H e r e a g a i n t h e A r m . v e r b tanem is a m b i g u o u s . A u c h e r renders, q u i v e r o p o s t g u s t u m d e s i d e r a t in mensura h y d r i a e s e c u m d o r t a r e " [I. p o r t a r e "J. * T e x t slightly uncertain. * Variant opens." 4

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o f m a n / as o n e m i g h t b e a b l e t o h a r m o n i z e o n a m u s i c a l instrument, and there would be a m o s t excellent and wonderful harmony.

96. (Gen. xxiv. 15) W h y does (Scripture) say, " It c a m e a b o u t b e f o r e h e finished s p e a k i n g in his m i n d " ? First, it m a k e s clear t h a t there are t w o (kinds o f ) dis­ c o u r s e , o n e w h i c h resides within, in the understanding/ a n d ( a n o t h e r ) w h i c h w e utter.* A n d e a c h o f t h e s e h a s a special sound ; that which w e utter has that o f nouns and v e r b s / w h i l e t h a t w h i c h is i n t h e u n d e r s t a n d i n g h a s t h a t o f t h o u g h t s , reflection and c o m p r e h e n s i o n / for (Scripture) very emphatically proves this b y s h o w i n g that he spoke w h a t h a d b e e n d e c i d e d in his m i n d . A n d in t h e s e c o n d p l a c e , it vividly represents the fact t h a t before every utter­ ance and t h o u g h t * there c o m e the surpassing kindnesses o f G o d / w h i c h s e e m t o b e swifter t h a n a n y t h i n g in creation. 0

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9 7 - ( G e n . x x i v . 1 5 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " And Rebekah came out, w h o had been born to Bethuel " ? k

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° cts KOLVtoviav Kai tfriXavdptomav. L X X Kai lyivero rrpo TOV ovvTeXeoai avrov XaXovvra iv TTJ oiavolq ( H e b . l a c k s t h e w o r d s after " s p e a k i n g " ) . Aoyot. iv Tto Xoytop.tp. 7rpocj>epopL€v. O n t h e d i s t i n c t i o n b e t w e e n t h e Xoyos ivoidOCTOS a n d t h e Xoyos TrpocftopiKos see a b o v e , QG i v . 8 5 n o t e s . loiov tf>66yyov o r " t o n e " — T O V O V : A u c h e r " v o c e m . " A l t h o u g h t h e i n n e r Xoyos, strictly s p e a k i n g , h a s n o " s o u n d , " it is a r t i c u l a t e l y e x p r e s s e d , as P h i l o states in Quis Rer. Div. Heres 4 . 8t* SvopLaTojv Kai prjpLaTwv, i.e. w o r d s in g e n e r a l . 8td XoyiopLtov Kai ivvoiwv Kai ovv€0€0)s vel sim. Lit. mind." at 0€tat xdptTcs at vTrepfZaXXovoai, cf. De Abrahamo 3 9 at TCOV xaptTan> v-rrepPoXai. A u c h e r r e n d e r s , praecedunt gratiae D e i p r a e v e n i e n t e s et p r a e t e r e u n t e s . " L X X 'PcfUeKKa, H e b . Ribqdh. L X X BadotnjA, H e b . BHhu'el. B

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IV

J u s t as in t h e w o r l d t h e h e a v e n h a s special h o n o u r g r e a t e r t h a n t h a t o f all o t h e r t h i n g s , a l w a y s b e i n g t h e s a m e i n itself," s o t o o t h e s o u l o f h i m w h o p h i l o s o p h i z e s genuinely is i n f l e x i b l e a n d u n c h a n g e a b l e . A n d truly e q u a l t o t h e h e a v e n l y n a t u r e is s h e w h o m i n t h e i r a n c e s t r a l language the H e b r e w s and Chaldaeans call " R e b e k a h , " w h i c h n a m e is t o b e t r a n s l a t e d as " c o n s t a n c y " s i n c e she suffers n e i t h e r d i m i n u t i o n n o r i n c r e a s e . A n d (Scripture) tells her l i n e a g e , s a y i n g t h a t she w a s b o r n t o " B e t h u e l , " w h i c h s h o u l d b e i n t e r p r e t e d as " d a u g h t e r o f h e r G o d . " A n d w h o is t o b e c o n s i d e r e d t h e d a u g h t e r o f G o d b u t W i s d o m , w h o is t h e first-born m o t h e r o f all t h i n g s and m o s t o f all o f t h o s e w h o a r e g r e a t l y p u r i f i e d i n s o u l ? 0

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9 8 . ( G e n . x x i v . 1 5 ) W h y is ( R e b e k a h ) said t o c a r r y t h e water-jar " o n her shoulders " * ? ( S c r i p t u r e ) is w o n t t o m a k e a b o d i l y s y m b o l o f t h e shoulders, f o r t h e y are t h e b e g i n n i n g s a n d origins o f the 0

° A u c h e r " s e m p e r se s u a q u e a e q u e h a b e n s . " 17 fpVXV V ° V dvodtOS lXoOO inaiverov is t h e r e a d i n g o f t h e G r e e k f r a g . , w h i c h b r e a k s o f f h e r e a n d is r e s u m e d b e l o w , F o r it is n e c e s s a r y , e t c . " 6 Upos Xoyos. T h e r e is n o m a i n v e r b in t h e A r m . A r m . mananay. Cf. De Sacr. Abelis 8 6 , Quis Rer. Div* Heres 7 9 et al. o n m a n n a a s s p i r i t u a l f o o d . F o r iv rats dvaXoylais t h e G r e e k f r a g , ( w h i c h a g a i n b r e a k s off, t o b e r e s u m e d b r i e f l y b e l o w ) h a s eV rats avaytcais. Cf. L e v . x i i . 8. i.e. in a c c o r d a n c e w i t h o n e ' s m e a n s . * T h e G r e e k f r a g , ( w h i c h e n d s h e r e ) h a s KOX rovro ye ion T O fSicocfreXiararov toov. R e a d i n g A r m . dap'eal ( p t c . ) f o r cap'el ( i n f . ) ; s o a l s o A u c h e r , w h o renders, mensurans." rep TTpocftopiKcp Xoycp, s y m b o l i z e d b y A b r a h a m ' s s e r v a n t ; see a b o v e , QCf i v . 8 5 . * 4 4

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GENESIS, B O O K IV spirit, k n o w i n g t h a t it n a t u r a l l y d o e s n o t seek d r i n k f r o m her w h o has it,° b u t f r o m t h e w a t e r - j a r , t o t e a c h us t h a t i t is n o t m o r t a l m a n w h o p o u r s o u t b l e s s i n g s but the g r a c e o f G o d / w h i c h is t o o h i g h f o r m a n and o f which he prays to be t h o u g h t w o r t h y to partake, and that H e give him t o d r i n k t h a t w h i c h H e h a d earlier p u t i n t o ( t h e vessel)/ 0

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103. ( G e n . x x i v . 18) W h y d o e s she say in a d d i t i o n , " M a s t e r , " ( a l t h o u g h she was) almost the mistress o f the servant ? T h i s is a n i n d i c a t i o n a n d p r o o f o f t h e o r e t i c a l m a t t e r s / f r o m w h i c h o n e o u g h t t o s e e t h a t t h e p a s s a g e is n o t a b o u t mortal m a n b u t about the characters * o f g o o d m e n , w h o are zealous f o r i m m o r t a l i t y . A n d so, wisdom rightly 9

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i.e. f r o m w i s d o m o r v i r t u e , s y m b o l i z e d b y R e b e k a h . T h e p a s s a g e is o b s c u r e , a n d t h e c o r r e c t n e s s o f t h e a b o v e r e n d e r i n g is u n c e r t a i n . A u c h e r renders, " a d h a e c vero quia s e c u n d u m v e r b u m pronuntiativum, q u o d a n i m a m refovet, perfectionis erat naturae, nullam reliquit partem v a c u a m , sed t o t u m ex toto vas animae i m p l e n d u m pater novit. Naturaliter, n o n ex habente, sed d e h y d r i a p o t u m petit." In a f o o t n o t e h e a d d s " Vel, i m p l e v i t p a t e r . Q u o d noscens naturaliter, e t c " Lit. " waters with g o o d things." 0

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S o A u c h e r , " quae super h o m i n e m apparet." Perhaps the G r e e k o r i g i n a l m e a n t which appears to man from above." M e a n i n g uncertain. A u c h e r renders, de qua rogat sibi largiri d i g n a r e , et illam, q u a m prius introducit (in o s animae) potare facere." L X X r) 8e elirev, Hie, Kvpte. T h e s e n t e n c e is b r i e f l y a l l e g o r i z e d in De Poster. Caini 138 t o m e a n t h a t only the w i s e m a n is free a n d a r u l e r , t h o u g h h e m a y h a v e t e n t h o u ­ s a n d m a s t e r s o f his b o d y . " 4 4

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desires t o g i v e t o a n o t h e r s o m e o f the drink ° w h i c h she has taken. F o r g r u d g i n g e n v y does not touch the g o d l o v i n g soul. A n d she calls h i m " M a s t e r , " n o t w i t h regard to the e m p t y dignity o f slavery or freedom, but with regard t o the eagerness o f will o f the recipient. F o r h e is n o t constant in ignorance and indiscipline but truly concerns himself with discipline and k n o w l e d g e , for he labours on behalf o f genuinely noble things. b

6

* 1 0 4 . ( G e n . x x i v . 1 8 ) W h y does she hasten t o lower the water-jar u p o n her arm ? T h i s is i n h a r m o n y w i t h t h e p r e c e d i n g . F o r ( S c r i p t u r e ) wishes to reprove the character o f the s o p h i s t and to praise the true and genuine seeker o f w i s d o m . F o r he w h o is t r a i n e d i n w o r d s ' * a n d u s e s o n e a f t e r t h e o t h e r , h e l p s ( o n l y ) o n e soul in training himself, b u t does n o t bring any profit t o those w h o c o m e t o h i m . Because o f their speed a n d their b e i n g p r o d u c e d o n e after t h e o t h e r his w o r d s w h e n s p o k e n d o n o t e n t e r t h e i r e a r s b u t a r e , as it w e r e , poured away outside. T h i s is w h a t t h o s e m e n d o w h o t r a n s f e r w a t e r o r w i n e all a t o n c e i n t o a j a r w i t h a n a r r o w m o u t h , f o r m o r e is s p i l l e d t h a n is p u t i n t o ( t h e j a r ) . But h e w h o g e n u i n e l y p h i l o s o p h i z e s a n d shares (his w i s d o m ) h u m a n e l y / g i v e s profit t h r o u g h his w o r d s b y inclining himself and making allowance for the character o f the l e a r n e r . F o r t h e p u p i l ' s c a p a c i t y t o l e a r n is n o t l i k e t h e t e a c h e r ' s c a p a c i t y t o t e a c h / s i n c e t h e o n e is p e r f e c t , a n d the other imperfect. ' W h e r e f o r e it is fitting t o b e a r i n d

e

1

° i.e. d r i n k i n g - w a t e r . A u c h e r renders m o r e freely, " non enim doctrinae disciplinaeque o d i u m fert." rraiBeias Kal imoTTJii/qs. L X X KOL eanevoev Kal KaOelXev rr)v vBpiav e m TOV Ppaxiova avTrjs. T h e s e n t e n c e is a l l e g o r i z e d in s i m i l a r f a s h i o n b u t at g r e a t e r l e n g t h in De Poster. Caini 140-147. b

c

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dvoOcos iXoaoovpLevos Kal KOLVOJVWV tfriXavOpcbiTcos. S o the G r e e k frag, ( w h i c h begins here). cVetS^ 6 pLkv reXeios, 6 Be aTeXrjs c o r e , as in t h e G r e e k f r a g .

GENESIS, mind and to weigh educated.

a

BOOK

IV

t h e c a p a c i t y o f t h e o n e w h o is b e i n g

0

1 0 5 . ( G e n . x x i v . 1 8 - 1 9 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " S h e g a v e h i m t o drink until h e ceased drinking " ? (Scripture) s h o w s t h e teacher's amiability a n d friendli­ ness t o w a r d t h e learner f r o m t h e f a c t t h a t s h e n o t o n l y gave h i m t o drink b u t until h e ceased drinking. A n d it is a n i n d i c a t i o n o f t h e f a c t t h a t o n e s h o u l d n o t s u p e r ­ ficially take a c c o u n t ( o f t h e learner's needs) b u t should take cognizance o f t h e impulse o f t h e disciple a n d pupil, a n d c o m p l e t e l y satisfy all his z e a l . For, as I w a s saying a little b e f o r e / o n e should n o t t a k e either m o r e o r less w a t e r t h a n o n e ' s c a p a c i t y ( t o use). F o r w h e r e t h e r e is t o o m u c h , i t is s p i l l e d o u t s i d e , a n d w h e r e t h e r e i s t o o l i t t l e , it d o e s n o t fill b u t l e a v e s a n e m p t y p l a c e i n t h e s o u l o f t h e learner. c

d

e

/

0

106. ( G e n . x x i v . 1 9 ) W h y d o e s s h e s a y , " A n d f o r t h y c a m e l s I will d r a w w a t e r until t h e y h a v e all d r u n k " ? (Scripture) dwells at length o n t h e benevolence o f t h e teacher w h o wishes n o t only t o h a n d over a n d entrust scientific k n o w l e d g e * ( t o t h e pupil) b u t t o p u t i t i n order > and m a k e it stick t o h i m , since she gives drink t o his a

T h e G r e e k frag, has o n l y o n e verb, oToxd&adai. TT)V TOV 7raLb€vo/jL€vov 8 t W / n v , a s in t h e G r e e k f r a g , ( w i t h change o f case). 0

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H e b . is s l i g h t l y different, " a n d s h e g a v e h i m t o d r i n k a n d (i.e. until) s h e c e a s e d g i v i n g h i m t o d r i n k . " T h e v e r s e is s o m e w h a t differently a l l e g o r i z e d i n De Poster. Caini 147. D

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m e m o r y , o f w h i c h the camels are s y m b o l s . F o r genuine teachers and instructors direct their teaching n o t to display b u t t o the profit o f their pupils, and c o m p e l t h e m t o repeat f r o m m e m o r y w h a t has b e e n said b y t h e m / thus firmly i m p r e s s i n g u p o n t h e m w h a t t h e y h a v e h e a r d . b

107. ( G e n . x x i v . 20) W h y d o e s ( S c r i p t u r e ) s a y , " S h e hastened and poured o u t the water-jar into the drinkingtrough " * ? I n m a n t h e d r i n k i n g - t r o u g h is a s y m b o l o f h e a r i n g , * f o r i t is t h r o u g h h e a r i n g t h a t t h e flow o f w o r d s c o m e s i n t o t h e m i n d a n d s o u l / E x c e l l e n t l y , m o r e o v e r , is i t s a i d t h a t she p o u r e d out the whole water-jar, for thereby (Scripture) c l e a r l y s h o w s t h a t t h e g o o d is f a r r e m o v e d f r o m e n v y a n d grudgingness, for without storing up and keeping them f o r itself, i t g i v e s u p t h e v a r i o u s k i n d s o f k n o w l e d g e a n d hides n o t h i n g , as s o m e sophists d o . A n d t h e reason for t h i s is t h a t s o m e m e n b e c a u s e o f s m a l l - m i n d e d n e s s suppose t h a t there are o n l y those things in nature w h i c h they alone know. B u t the g o o d man, on the contrary, k n o w s t h a t h e k n o w s little o r n o t h i n g rather t h a n the illimitable greatness o f n a t u r e / wherefore he has learned t o t a k e w a t e r f r o m t h e d i v i n e s p r i n g , as t h o u g h h a v i n g 9

h

i

0

rds fivrjfjLas, p l u r a l as in t h e p a r a l l e l , De Poster. Caini 148-150. A u c h e r a m p l i f i e s in r e n d e r i n g , " fideles m a g i s t r i , genuinique doctores." i.e. t h e t e a c h e r s . SO L X X , KOL €01T€V0€V KO.I €^€K€VWa€V T7)V vhplaV € 7 U T O TTonarripiov. T h e last w o r d is t a k e n b y P h i l o , in t h e p a r a l l e l , De Poster. Caini 1 5 0 - 1 5 2 , as a s y n o n y m o f oz£ap.€vrj a n d as a s y m b o l o f the learner's soul or understanding. rov aKovevv. els rov vovv ( o r rr)v hidvoiav) Kal rr)v i/tvxqv. ra rrjs emarr]p,r]s 61817. ooiorai. oV dXiyoxjjvxiav. T O drrccpov rrjs tfrvoetos pieycOos. Cf. De Poster. Caini 152 rrdvv evrjdas daoi rrpos T O rripas r)arivoaovv imorrjpLrjs dtj>iK€odai oicvorjOrjoav. 0

c

d

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390

GENESIS,

BOOK

IV

n o t h i n g o f his o w n and receiving ( e v e r y t h i n g ) f r o m pure and unfailing w i s d o m o f G o d .

the

a

0

1 0 8 . ( G e n . x x i v . 2 1 ) W h y is h e n o l o n g e r c a l l e d " b o y " but " m a n , " for (Scripture) says, " T h e m a n examined and s t u d i e d h e r a n d s t o o d s i l e n t s o as t o k n o w w h e t h e r t h e L o r d G o d w o u l d bring success to h i m " ? Because while he was preparing t o learn and was at the beginning o f instruction/ he was considered to be o f the boys and m i n o r s / but when he began to progress/ he was considered a rational m a n / w h o was indeed able t o use u t t e r e d d i s c o u r s e . * A n d t h i s p r o g r e s s i v e m a n is a t y p e o f c h a r a c t e r a n d s e e s , as it w e r e , a m o s t b e a u t i f u l i m a g e and the nature o f a wise teacher o f the w i s d o m o f k n o w ­ ledge/ A n d a l s o b e c a u s e h e s t o o d s i l e n t a l o n g while, * giving place t o t h a t w h i c h s p o k e in h i m w i t h o u t m o u t h or tongue or instruments or voice, (namely) the divine Logos, understanding and seeing that path which leads t o virtue and h a p p i n e s s / a n d w h e t h e r h e will reach it. F o r i n t r u t h t h e r e is n o p r o s p e r i n g f o r a n y o n e else ( o r ) f o r t h o s e ( e n g a g e d ) i n m a t e r i a l V. i n g s / w h e t h e r a s p r i v a t e citizens o r as k i n g s / c

d

j

k

77

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€K rrjs aKpdrov Kai ddiaXclirrov oolas deov. rrals. T h e L X X r e a d s s l i g h t l y differently 6 ok dvOpconos KOT*p,dvOav€v avrrjv ( H e b . c o n t e m p l a t e d h e r " ) Kai rrapeoicorra rov yvcovai r) evdocoKev Kvpios rr)v doov rj ov. Lit. had a beginning." hioaoKaXlas. Iv rois draXioi. cos iyevcro rrpoKdrrrcov. dvdpcorros AoytKos. *' rep rrpoopiKcp Aoyco, see a b o v e , QG i v . 8 5 n o t e s . Tviros r)Bcov vel sim. Or picture." T h e A r m . lit. = oocf>ov oioaoKaXov voiv ooias emorrjpLrjs* This can hardly have been the original. Or sufficiently." rep deicp Xdycp. els dperrjv Kai cvhaipLoviav. evohetv vel sim. kv rots VXIKOIS. A u c h e r r e n d e r s less a c c u r a t e l y , I t h i n k , alias v e r o p r o s p e r i t a s in n u l l o constitit e o r u m , q u a e in materiis s u n t , s i v e p r i v a t a sive p u b l i c a a u t r e g i a . " c

4 4

d

44

e

f

9

h

j

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44

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m

4 4

71

p

r

0

q

44

391

QUESTIONS A N D

ANSWERS

1 0 9 . ( G e n . x x i v . 2 2 ) W h y , a f t e r all t h e c a m e l s c e a s e d drinking, did the m a n give ear-rings o f g o l d and bracelets to the virgin ? T h i s is s o m e t h i n g m o s t n a t u r a l , f o r h e w h o l e a r n s h a s also learned b y r e m e m b e r i n g the w o r d s , " A n d d o t h o u d r i n k , " w h i c h w a s (the s a m e as) l e a r n i n g / A n d his seeing the c a m e l s w a t e r e d w a s t h e e q u i v a l e n t o f revivifying his memory/ A n d h e returned t h a n k s and g r a t i t u d e t o his t e a c h e r v e r y g e n u i n e l y a n d a p p r o p r i a t e l y / f o r in return f o r w h a t h e h a d h e a r d h e g a v e t h e ear-rings as a n a d o r n ­ m e n t t o her ears, for the w o r d w a s hers w h o w a s t e a c h i n g , and the ears were his w h o received the teaching. A n d in return for w h a t she had d o n e , (he gave) a memorial (con­ sisting o f ) bracelets, an a d o r n m e n t o f m e m o r y and deeds. a

6

c

* 1 1 0 . ( G e n . x x i v . 22) W h y d o e s (Scripture) speak o f ear­ rings o f a d r a c h m a in w e i g h t and o f bracelets o f g o l d o f t e n d r a c h m a s * b u t n o t o f five a n d five o f g o l d ? * A l t o g e t h e r e x c e l l e n t l y has it a p p o r t i o n e d t h e t w o into 9

a

S c r i p t u r e specifies t w o b r a c e l e t s . I n De Congressu 1 1 3 , w h e r e t h e v e r s e is b r i e f l y a l l e g o r i z e d ( s e e a l s o t h e n e x t s e c t i o n ) , P h i l o transfers t h e n u m b e r t w o t o t h e e a r - r i n g s . 6

foaiKcorarov

TL.

c

Cf. G e n . x x i v . 1 8 . P h i l o d o e s n o t c o m m e n t o n this p h r a s e in d e a l i n g w i t h t h e v e r s e in QG i v . 1 0 3 - 1 0 5 . A s A u c h e r r e m a r k s in a f o o t n o t e , t h e s y n t a x o f t h e w h o l e s e c t i o n is nimis abstrusa obfuscataque." toov rep ^coTTvpelv TT)V p.vr)p.r)v. O n t h e c a m e l s as a s y m b o l o f m e m o r y see a b o v e , QG i v . 92 n o t e s . A u c h e r " c u m munere familiarissimo." L X X dvd 8paxp>r)v (v.l. oihpaxpov) 6XKT}S : H e b . a beqa ( h a l f - s h e k e l ) its w e i g h t " : A r m . O . T . a dahekan ( u s u . = d r a c h m a o r d e n a r i u s ) in w e i g h t . " I n De Congressu 1 1 3 P h i l o h a s ovo p,kv cvania dvd hpaxprjv 6\Kr]v. H e r e the A r m . t r a n s l a t o r p r o b a b l y uses k'ank'ar t a l e n t " in t h e sense o f a drachma. L X X 8uo tftcXia . . . o€Ka xpvvuiv OAKT) avTov, so also H e b . I n De Congressu 1 1 3 P h i l o h a s j/reAia he 8eVa X P ° V . i.e. e a r - r i n g s a n d b r a c e l e t s o f five d r a c h m a s e a c h . d

4 4

e

f

44

9

4 4

4 4

H

V

1

392

O

C

9

GENESIS, BOOK IV one ° in order to change the b a d nature of the d y a d and a d a p t it to that of the g o o d m o n a d . A n d it has t a k e n the d y a d and left it undivided, for ten is divisible into t w o fives. A n d the decad is better than t h e p e n t a d , for t h e former is a m o s t perfect, complete and superior n u m b e r and is appropriate to the divine m y s t e r i e s , while t h e n u m b e r five is the measure of the s e n s e s / and t h e senses bear the s a m e relation to t h e m i n d as does t h e traveller to t h e k i n g / A n d it would be folly to change t h e better into the worse. N o w , w h a t sort o f nature the decad has b o t h in respect of intelligible substance and in respect of senseperceptible (substance) has already been stated in the book On Numbers. N o w , however, this m u c h m u s t be said, t h a t both in the world and in m a n the decad is a l l / In the world, together with the n u m b e r seven (of planets) and the eighth sphere o f fixed stars and those sublunary things of one species which are changeable a m o n g t h e m ­ s e l v e s / the divine L o g o s *' is the governor and adminis­ trator of all things, since it has melodically harmonized 0

0

e

0

h

1

m

° Apparently Philo means that it replaced the equation 5 : 5 b y the proportion 1 : 10, where 10 is considered a kind of unity, as in De Congressu 105. b

doiaipeTOV.

aladrjaecov. 6 ohonTopos trpos TOV f$atn\4a. O n the Philonic concept of the king's highway of spiritual progress see Joseph Pascher, H B A S I A I K H O A O L . . . bei Philon von Alex­ andria (Paderborn, 1931), chap, iii, " Der mystische W a n ­ derer auf dem ' Konigsweg.' " Kara, vocpdv ovaiav. /card Tt)v alaOrjTiKrjv. iv TCO Hepi 'Apidpucbv. This lost b o o k of Philo has been reconstructed in outline b y Staehle, p p . 1-18. Apparently in the sense of all-important or the sum total. Such as earth, water, air. 6 dcios Xoyos* In De Congressu 103-105 the tenth part of the universe is said to be the alone truly existent G o d . The other nine parts are, as here, the seven planets, the sphere of fixed stars and the sublunary world ; these constitute the " seeming sense-perceptible G o d . " D

TCOV

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h

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QUESTIONS A N D ANSWERS 0

t h e chorus o f t h e nine musical (intervals). A n d in our b o d y a n d soul there are also seven irrational parts and t h e m i n d , which is a single p a r t . N o w , the divine L o g o s is concerned w i t h these nine ( p a r t s ) / being t h e leader and ruler of h a r m o n y , a n d b y it t h e nine parts are harmonized, and melodies and songs sound as one. Therefore M o s e s a d m i t s t h a t t h e decad is h o l y , naturally leaving the enneacl t o c r e a t i o n / and t h e decad t o t h e divine L o g o s . And rightly is it h o l y , for it echoes divine things, t r u m p e t i n g t h e t h e m e o f forgiveness in concordant and antiphonal chants leading to one and the s a m e m i x t u r e of h a r m o n y . A n d necessarily does (Scripture) apportion one t o t h e ears a n d ten to t h e h a n d s / for one is t h e beginning of the numbers/' and ten is t h e end ; and these are s y m b o l s of t h i n g s . F o r it is proper to hear first and then t o act, since w e learn n o t for t h e sake of learning b u t for the sake of doing/ A n d one is proportioned and united to hearing, for b o t h of t h e m are a beginning, one of n u m b e r s , and the 0

0

f

9

a

Philo seems here to liken the ninefold visible world to an harmonic progression or scale of nine notes. e W d dXoya peprj. i.e. b o d y and soul = 2 , + seven irrational parts = 9 , + t h e mind = 10. T h e meaning of A r m . darnam (usu. =arp€ta6ai or avaoTpefaoOtu) is not clear here. A u c h e r renders, " itidem de istis novem distinctionibus disponit." i.e. to created things. O r " playing " (a stringed instrument), but the rendering given above is favoured b y the context, see the next note. dfaoiv. T h e A r m . glossator's guess that Philo here refers to the D a y of Atonement, ushered in b y the blowing of trumpets and falling on the 10th d a y of Tishri ( L e v . xxiii. 2 4 , 2 7 ) , is confirmed b y the parallel in De Congressu 107. * Philo refers to the one-drachma weight of the ear-rings and ten-drachma weight of the bracelets. * i.e. of the digits. S o the brief Greek frag, printed b y M a i , dtcovaai oeT TTpcorov, elra ipydaaodai' pbavOdvopicv yap ov TOV puadelv x°-P dXXd TOV TTpd^ai. I n De Congressu 113 Philo allegorizes the two numbers a little differently. b

c

d

e

f

9

i

lv

394

GENESIS, BOOK IV 0

other o f learning, while t h e d e c a d (is t h e b e g i n n i n g ) o f d o i n g , f o r it is t h e e n d o f t h e n u m b e r s a n d is t h e a c t o f t e a c h i n g , t h r o u g h w h i c h w e l e a r n . A n d t h e m o n a d differs f r o m o n e a s t h e a r c h e t y p e s u r p a s s e s a n d differs f r o m t h e c o p y , f o r t h e m o n a d is t h e a r c h e t y p e w h i l e o n e is a likeness of the m o n a d . W h y ? Because one can admit the com­ pletion o f m a n y (as in t h e case o f ) a herd o r chorus o r f a m i l y o r n a t i o n o r a r m y o r c i t y , f o r e a c h o f these is o n e . B u t t h e m o n a d d o e s n o t c o m e f r o m m a n y , f o r it is u n s h a r i n g a n d h a s n o a s s o c i a t i o n a n d is w i t h o u t c o m p l e x i t y b e c a u s e of its aloneness, as its very n a m e shows. N o w this m o n a d is w h a t M o s e s w r i t e s o f i n t h e b e g i n n i n g w h e n h e c o m ­ m a n d s t h a t h a l f a d i d r a c h m o n b e b r o u g h t a s first f r u i t s / And t h i s w a s a v e r y a p p r o p r i a t e o r n a m e n t t o b e fitted t o t h e ears o f R e b e k a h ( w h o w a s a s y m b o l o f ) alertness a n d perseverance, ' t h a t s h e m i g h t listen a n d b e a r i n m i n d the unity o f the divine L o g o s . 0

c

d

e

9

h

1

i

111.

(Gen. xxiv. 23) W h y does h e say, " W h o s e daughter

° i.e. o n e is t h e b e g i n n i n g o f t h e series o f d i g i t s , a n d h e a r ­ i n g is t h e b e g i n n i n g o f l e a r n i n g . This agrees closely with the passage from J o h . L y d u s g i v e n in t h e A p p e n d i x . rr)v reXcLOTrjTa : Aucher perfectionem." 0

c

d

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sim.

f

Cf. Quis Rer. Div. Heres 186-189 o n E x . x x x . 1 3 - 1 5 w h e r e a t a x o f h a l f a d i d r a c h m o n ( H e b . s h e k e l ) is p r e s c r i b e d as a " r a n s o m " f o r souls d u r i n g the t a k i n g o f the census. On that biblical passage Philo c o m m e n t s that the half d i d r a c h m o n " is b o t h a d r a c h m a a n d a m o n a d . " F i r s t fruits ( a s tithes) a r e i n c l u d e d i n h i s a l l e g o r i e s o f t h e n u m b e r t e n in De Congressu 9 5 . H e r e P h i l o s e e m s t o c o m b i n e t h e t w o allegories. i.e. t h e e a r - r i n g o f o n e - d r a c h m a w e i g h t . L i t . " raising u p " : A u c h e r perseverantiae." * T h e t w o A r m . nouns p r o b a b l y represent a single G r e e k n o u n , iTnfiovijs o r vTrofjiovrjs* w h i c h a r e t h e a l l e g o r i c a l e x ­ planations o f the name R e b e k a h given elsewhere b y Philo. * O r m o n a d , " h e r e f a n c i f u l l y c o n n e c t e d w i t h imfiovr) or 9

h

4 4

4 4

vnofiovq.

395

QUESTIONS

AND

ANSWERS

a r t t h o u ? T e l l m e w h e t h e r t h e r e is t o t h y f a t h e r a p l a c e for us to stay " ° ? T h e l i t e r a l m e a n i n g is v e r y e a s y t o u n d e r s t a n d . But a s f o r t h e d e e p e r m e a n i n g , h e is s t r u c k s p e e c h l e s s a n d astonished b y the beauty o f the veritably true virgin and her unstained, intact and holy soul, which remains con­ s t a n t i n d o i n g g o o d a n d w o r t h y d e e d s . A n d h e is a t a l o s s t o t e l l w h e t h e r p e r h a p s it w a s o n e n o t a m o r t a l w h o b e g o t her, a n d so h e asks, " W h o s e d a u g h t e r art t h o u ? " " F o r , " h e s a y s , " I s e e t h a t n o o n e w h o is c r e a t e d a n d b o r n is w o r t h y t o b e t h o u g h t t h e father o f s u c h fair v i r t u e , " as though saying, Instruct and correct m y ignorance b y revealing t h y lineage and the source o f t h y beautiful youth. " Since he * was embarrassed b y modest shame lest h e s e e m t o b o a s t t o o g r e a t l y a n d freely in b e l i e v i n g t h a t her lineage w a s h e a v e n l y and marvellous, he asks again immediately, " Is there indeed a place and space f o r u s w i t h t h y F a t h e r i n t h e e t h e r a n d h e a v e n o r , still higher, with their g o v e r n o r , the divine L o g o s ? For, b e i n g t h e r e , w e s h o u l d l e a v e all m o r t a l a n d c o r r u p t i b l e t h i n g s b e h i n d . O r shall w e b e a l t o g e t h e r k e p t b a c k and shut in, planted and r o o t e d in the earth and with heads b e n t d o w n a s i f w e w e r e t r e e s o n a cliff ? " h

0

d

e

1

4 4

9

h

;

k

1 1 2 . ( G e n . x x i v . 2 5 ) W h a t is t h e m e a n i n g o f t h e w o r d s , T h e r e is s t r a w a n d m u c h f o d d e r w i t h u s a n d a p l a c e t o lodge " ' ? 44

° So

el EAR iv irapd

rrarpl oov ROTTOS r)puv KARAXVOAI. T O 7rp6s bidvoiav. rrjs ovreos dXrjBovs rrapBevov. Or w h o " {i.e. t h e v i r g i n ) . planting." dperrjs. Lit. Variant beautiful h u m a n i t y . " ' T h e A r m . glossator, w h o takes Eleazar to b e the implied s u b j e c t , s e e m s t o m e t o b e r i g h t as a g a i n s t A u c h e r w h o t a k e s R e b e k a h to b e the subject. LXX,

TOO

C

T O pTjTOV.

d

e

4 4

99

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j

rep

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396

4 4

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rd

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rep

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Xoyep.

L X X T O U /caTaAucrat.

GENESIS,

BOOK

IV

S i n c e s o m e o f t h e s o u l is r a t i o n a l a n d s o m e i r r a t i o n a l , " s h e m e n t i o n s a l s o t h o s e t h i n g s w h i c h a r e fitting f o r t h e irrational part and are suitable a n d n e c e s s a r y , ( n a m e l y ) s t r a w a n d f o d d e r a n d w h a t e v e r is t h e f o o d o f a n i m a l s . A n d she gives a special p l a c e t o the rational p a r t f o r dis­ solving and breaking up and destroying the passions, i n a s m u c h as e a c h o f t h e m is p o i s o n o u s . 0

0

d

0

1 1 3 . ( G e n . x x i v . 2 6 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " T h e m a n , being well pleased, prostrated himself before the Lord ' " ? W h e n the m a n w h o has been disciplined hears that w h i c h h e h a s e s p e c i a l l y d e s i r e d , ( n a m e l y ) t h a t h e is n o t homeless and not kept outside but has found a place and s p a c e a n d h a s r e c e i v e d t h e w o r d o f v i r t u e / h e is v e r y w e l l pleased and receives (it) willingly, and in g r a t i t u d e for this prostrates himself. 9

114. ( G e n . x x i v . 27) W h y does he n a m e , n o t his L o r d o r G o d , b u t t h a t o f A b r a h a m , s a y i n g , " B l e s s e d is t h e Lord G o d o f m y lord A b r a h a m " * ? First o f all, h e l a y s u p o n servants ( t h e o b l i g a t i o n ) t o l o v e their l o r d s a n d t o h o n o u r their l o r d s a n d h o l d t h e m in greater esteem than themselves. In the second place, he wishes to s h o w clearly the advantage (that comes) from teaching to him w h o has been properly and genuinely * j

° Trjs fax^s T O fjLev XoyuKov, T O ok dXoyov. A u c h e r renders s o m e w h a t m o r e freely, " dicit adesse ilia q u o q u e , q u a e c o n v e n i u n t b r u t o a d f r u e n d u m c u m d e c o r e . " TCOV dXoycov. H e r e , as A u c h e r n o t e s , P h i l o p l a y s o n the d o u b l e m e a n ­ i n g o f /caTaAucrot. Ttovrjs. tj>tovrJ€vra Kai rjpLitf>tova Kai dtfxxtva, cf. De Congressu 150. d vovs. r) aiaOrjULS. i.e. from the last of the three terms. See above, note 6. VITO rrjs XoyuKrjs fox^S. * ZvapOpov a)vrjv. * r)p.Upyos. A u c h e r semivivus." di/tvxos. 4 4

4 4

4 4

0

c

d

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f

a

H

4 4

k

1

771

0

v

vocpd or vorjrrj. d Xoyiopios. €KT€LVCOV

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d vovs.

iaVTOV. 4 1

i.e. sense-perception. Perhaps the original was when the impression (rvnos) is fused with the senses b y the m i n d . " 400

GENESIS, B O O K IV and at the same time t o speak with reason and t o perceive rationally. H o w e v e r , i n t h e s a m e w a y as t h e v o w e l s b y themselves alone a n d also w h e n c o m b i n e d with o t h e r ( s o u n d s ) p r o d u c e s o u n d , s o a l s o is t h e m i n d m o v e d b y itself alone w i t h o u t a n y t h i n g else, since intelligible t h i n g s a r e r e c e i v e d a n d g r a s p e d b y t h e m s e l v e s a l o n e , a n d i t is also the cause o f the m o v e m e n t o f other things, g i v i n g release like t h e leader o f a c h o r u s . B u t , as I h a v e s a i d , the senses (are m o v e d ) t o b o d i l y p e r c e p t i o n b y t h e rational p a r t a n d a r e , a s it w e r e , e f f e c t i v e l y b r o u g h t t o t h e i r n a t u ­ ral f u n c t i o n s b y t h e v o i c e s o f t h e o r g a n i c p a r t s . 0

0

0

d

6

118. ( G e n . x x i v . 3 0 - 3 1 ) W h y d o e s L a b a n , after seeing t h e e a r - r i n g s a n d t h e b r a c e l e t s o n h i s sister, s a y t o t h e youth/ C o m e , e n t e r / blessed o f the L o r d / W h y dost thou stand without ? " ? I n t h e first p l a c e , t h i s is m e a n t t o s h o w c l e a r l y t h a t w h o e v e r b e l o n g s t o t h e c h a r a c t e r s w h i c h m e a s u r e all 4 4

° T h e last c l a u s e w a s p r o b a b l y a g e n . a b s o l u t e c o n s t r u c ­ t i o n in t h e G r e e k o r i g i n a l . A u c h e r , c o n s t r u i n g d i f f e r e n t l y , r e n d e r s , " et m e n s , tarn p e r se s o l u m sine u l l o a l i o m o v e t u r , a b i n t e l l e c t u a l i b u s p e r se a d j u t a . " T h e A r m . w o r d a n d its c o g n a t e s usu. =dtf>€ois. Aucher renders, v i g o r e m " a n d in a f o o t n o t e s u g g e s t s permissionem sive m o t i o n e m . " Aucher tamquam dux cohorti." Variant logical." • P h i l o a p p a r e n t l y m e a n s t h a t the m e e t i n g o f t h e senses a n d e x t e r n a l o b j e c t s , w h i c h results in p e r c e p t i o n , is l i k e the m e e t i n g o f v o w e l s a n d c o n s o n a n t s , w h i c h results in s p e e c h . L X X rrpos TOV dv6pco7rov : H e b . to the m a n . " Philo omits most o f vs. 30 on R e b e k a h ' s report to L a b a n and the latter's c o m i n g o u t t o E l e a z a r . L X X kevpo, etoeXOe : H e b . come in." S o H e b . a n d A r m . O . T . : L X X evXoyrjTos Kvpios. Since P h i l o h a s t h e L X X r e a d i n g b e l o w , it is p r o b a b l e t h a t h e r e t h e A r m . t r a n s l a t o r o r a c o p y i s t has a c c o m m o d a t e d his text t o that o f the A r m . O . T . 0

4 4

c

d

4 4

4 4

44

F

9

44

44

h

401

QUESTIONS

A N D

ANSWERS 0

t h i n g s b y t h e senses ° is a l w a y s o f n e c e s s i t y b r i b e d b y s o m e t h i n g s e n s e - p e r c e p t i b l e , a n d is u n a b l e t o j u d g e in p u r i t y a n d holiness w i t h o u t g i f t s / B u t w h e n h e sees g o l d , h e calls i t t o h i m , a n d w h e n (it) is called, h e b e c o m e s m o r e subservient. A n d t h i s is s o m e t h i n g m o s t n a t u r a l / A n d w h e n h e sees t h e o r n a m e n t o f t h e ears, ( n a m e l y ) t h e m o n a d , and the ornament o f the hands and deeds, (namely) the d e c a d / h e is struck b y t h e h o l y a p p e a r a n c e o f l o r d s h i p / and gives thanks a n d says in a loud voice, " Blessed (be) the L o r d . " * W i t h H i m is g o o d t e a c h i n g , a n d (for H i m ) g o o d w o r k s a r e p e r f o r m e d , a s i s i n d e e d fitting, b y o f f e r i n g t h e first f r u i t s ; a n d t h e first f r u i t s o f w o r d s ( i s ) t h e w o r d i n a c c o r d a n c e with t h e m o n a d , for j u s t as t h e m o n a d is h o l y a m o n g n u m b e r s , s o a l s o i s t h e w o r d ( h o l y ) i n t e a c h i n g . A n d ( t h e first f r u i t s ) o f d e e d s ( i s t h e w o r d ) i n a c c o r d a n c e w i t h t h e d e c a d , f o r j u s t as t h e d e c a d is t h e e n d o f n u m b e r s , s o also is t h e d e e d in learning. c

d

k

1

m

71

0

119. ( G e n . x x i v . 3 1 ) W h y d o e s L a b a n say, " I h a v e pre­ pared the house and a place for the camels," although R e b e k a h h a d (earlier) a d d e d t h e " l o d g i n g , " s a y i n g / ° L a b a n is a s y m b o l o f t h e sensual c h a r a c t e r (TVTTOS o r Tponos). A u c h e r renders, " q u i c u m q u e secundum sensum praefert a r g u m e n t u m a l i q u o d e x e m p l a r e . " T h e Arm. =otopoK07T€iTtu a w o r d n o t e l s e w h e r e u s e d b y P h i l o . P o s s i b l y t h e o r i g i n a l h e r e h a d ocopoooKcl. 0

9

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F o r datel = Kplv€iv, t w o A r m . M S S . h a v e dasel= TaTTciv. avev Stbptov. ^VOLKLOTOTOV TL. S e e a b o v e , QG i v . 110.^ T h e A r m . lit. =rrj dylq ( o r icpa) KVPLOTTJTOS avTaoiq. P e r h a p s t h e o r i g i n a l w a s Tfj dytq Kai Oeiq ^avraolq. * S e e p . 4 0 1 , n o t e h. * T h e c o n t e x t m a k e s it n e c e s s a r y t o s u p p l y these w o r d s . r d 7rptoToy€wrjp.aTa o r r d s drrapxds (TCOV irptoTOiv Kapvcov). Xdytov. H e r e t o o t h e context requires a supplement. TO TCXOS. Lit. " the d o i n g . " I n G e n . x x i v . 2 5 , s e e a b o v e , QG i v . 1 1 2 . e

F

0

h

k

1

m

N

p

402

0

j

GENESIS,

BOOK

IV

" A n d t h e r e is m u c h f o d d e r w i t h u s a n d a p l a c e t o lodge " ? (Scripture) reports a v e r y g r e a t difference o f superiority between the m i n d o f the virgin, which m a k e s use o f n o t h i n g sense-perceptible, a n d the class o f the t y p e w h i c h receives the sense-perceptible. F o r the loosing and inactivity o f t h o s e things w h i c h are s u b j e c t t o g e n e r a t i o n a n d destruc­ t i o n are t o instruct us t o prepare a p l a c e in the soul in this fashion. B u t t h e o t h e r s a y s t h a t h e is p r e p a r e d , n o t f o r loosing, b u t for the r e c e p t i o n o f irrational natures,* f o r h e is u n a b l e t o d e n y w h a t h e e x p e r i e n c e s / a

6

c

d

120. ( G e n . x x i v . 3 4 ) W h y d o e s the elderly m a n b e g i n in this w a y , " I a m the b o y o f A b r a h a m " ? T h e deeper meaning o f t h a t w h i c h is s a i d is v e r y e a s y to discover and s e e / F o r a y o u n g b o y has the same position in relation t o a m a t u r e m a n as d o e s u t t e r e d dis­ course to the inner (discourse) in the r e a s o n / B u t the l i t e r a l m e a n i n g g i v e s t h e p r a i s e o f h i m w h o is p a s t o l d age.™ F o r whereas others m a k e the error o f declaring themselves to be o f (such and such) a family or country, h e (declares himself t o b e ) o f his lord, w h o m h e considers 9

h

?

1

c

Construction and m e a n i n g uncertain. A u c h e r renders, " et inter e x e m p l u m ejus q u i s e n s i b i l i a r e c e p i t in c o g n a t i o n e m . " Possibly the original was " the t y p e o f those w h o r e c e i v e t h e class (yivos) o f s e n s e - p e r c e p t i b l e t h i n g s / ' P h i l o h e r e , a s earlier, p l a y s o n t h e d o u b l e m e a n i n g o f KaraXv€iv i.e. to loose " and to l o d g e . " dXoytov tj>voetov. Or bears." L X X Trate, i.e. s e r v a n t " ( a s in H e b . ) . S e e a b o v e , QG iv. 108. T O irpos hidvoiav. Or conjecture." O n A b r a h a m ' s s e r v a n t as a s y m b o l o f t h e Xoyos irpo^opiKos s e e a b o v e , QG i v . 8 5 , 8 8 . * iv rep Xoyiop.tp. T O prjrov. L . A . P o s t r e c o n s t r u c t s t h e o r i g i n a l as T O Bk farov evXoycos dTroBlBtooi MivavBpos ( m i s r e a d a s p.kv dvBpos) iv ^ircpyrjptp, M e n a n d e r r e n d e r e d the literal m e a n i n g e l o q u e n t l y in his Superannuated.'' d

4 4

4 4

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6

f

9

4 4

4 4

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4 4

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44

403

QUESTIONS A N D ANSWERS 0

his c o u n t r y and f a m i l y . G o i n g on with the trimeters from that point, he says fittingly, " T o m e t h e l o r d is a city, a refuge and a law and a j u d g e o f every righteous and u n r i g h t e o u s m a n . I t befits m e t o live w i t h t h e servant mind."' 0

c

121. (Gen. x x i v . 35) W h y does h e say, " T h e L o r d has blessed m y lord e x c e e d i n g l y , and he has been exalted. A n d H e has given h i m sheep and cattle and gold and silver and men-servants and maid-servants and camels a n d asses " ? I t is fitting a n d p r o p e r t o a d m i r e t h e l i t e r a l m e a n i n g i n a s m u c h as a m o n g t h e benefits mentioned the divine w o n d e r s fall t o t h e l o t o f t h e s o v e r e i g n r u l e r / while t h e h u m a n (benefits fall t o t h e l o t ) o f t h e m i n i s t e r a n d servant. F o r w o n d e r f u l a n d d i v i n e is t h a t b e n e f i t w h i c h is t h e b l e s d

e

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F . G . A l l i n s o n in t h e L o e b M e n a n d e r r e n d e r s the p a s s a g e , F o r m e m y m a s t e r is a t o n c e a c i t y a n d a p l a c e o f r e f u g e a n d l a w a n d j u d g e in e v e r y t h i n g o f w h a t is r i g h t a n d w r o n g . W i t h eyes on him alone I needs must live." T h e A r m . dowar u s u . =Tavpos b u t h e r e a p p a r e n t l y = 7Tp6fiaTOV. L X X and H e b . have silver a n d g o l d , " in r e v e r s e o r d e r . 44

d

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i.e. t h e m i n d ( T O yycpLoviKov), s y m b o l i z e d b y A b r a h a m .

404

dyadcov,

GENESIS, BOOK a

IV 5

s i n g o f G o d , a n d t h i s is g o o d c o u n s e l , w h i l e t h e m o r t a l a n d material o n e s are h u m a n . A n d these it w a s p r o p e r for those t o hear w h o receive b o d i l y and external things. F o r t h e r e a r e t w o f o r m s : o n e is h e w h o is s a i d t o b e w h o l l y w o r t h y o f G o d ; a n d t h e o t h e r is t h o s e h e a r e r s w h o are n o t y e t purified. ( G o d ) distributed a n d g a v e t o e a c h his o w n g o o d , at t h e s a m e t i m e t e a c h i n g (us) w h i c h o f t h e m s h o u l d p r e c e d e t h e o t h e r . B u t as f o r t h e a l l e g o r i c a l m e a n i n g / to whomever G o d graciously g i v e s good counsel and p r u d e n c e / t o these H e (also) gives authority a n d r u l e o f p o w e r o v e r t h e s e n s e s a n d all t h e i r r a t i o n a l parts * a n d whatever things are blindly invented in a c c o r ­ d a n c e w i t h v a i n o p i n i o n s b y o n e w h o is i n v o l v e d " i n a b l i n d w a y o f life. W h e r e f o r e h e a d d s , " e x c e e d i n g l y " a n d " w a s e x a l t e d , " for the g o o d counsel was n o t superficial nor yet o f little w o r t h / A n d those w h o are strong in p r u d e n c e easily prevail and exalt themselves over secondary and t e r t i a r y b e n e f i t s . B u t all t h o s e w h o r e c e i v e m i g h t y p o w e r t h r o u g h w i s d o m and p r u d e n c e are elevated t o heavenly greatness and h e i g h t . W h e r e f o r e they rule in t r u t h over earthly a n d subterranean things (as i f ) seizing (their o w n ) possessions. c

d

f

h

;

k

m

n

122.

(Gen. xxiv. 36) W h y does he say, " Sarah, the wife

a

0

0

cvXoyla. cvfiovXla ( o r €V(j>poovvrj). etbr). Construction and m e a n i n g uncertain, but apparently r e f l e c t i n g os eXeyero elvai OLKOOCV TOV Kvpiov CL£LOS. Aucher renders, " q u o d dicebatur a d o m o d o m i n i subjecto c o n d i g n o . " T w o A r m . M S S . l a c k i tane = OIKOOCV : o n e l a c k s tearn—Tov Kvpiov. TO o' iv dXXrjyopia. d

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f

9

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pOV7]OLV.

V a r i a n t " rule o f p r o v i d i n g " (Trpovoias). TCOV aloOrjoetov Kal TravTOiv TCOV dXoycov pepcov. > Lit. mixed." eWn-dAaio?. zvTeXrjs vel sim. : A u c h e r humile." Construction not clear. A u c h e r , construing differently, renders, ita ut f a c i l e e x a l t a r i q u e a t p e r p r u d e n t i a m . " ovvapuv laxvpdv vel sim. : A u c h e r v i r t u t e m fortissimam." 405 h

1

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QUESTIONS A N D ANSWERS o f m y l o r d , b o r e a s o n ° t o m y l o r d after (his) b e c o m i n g old " but not, " Abraham begot " ? T h e literal m e a n i n g is t h a t t h e f a t h e r h a d a n o t h e r s o n before the legitimate one, (namely) the illegitimate one f r o m his c o n c u b i n e . B u t this wife was the m o t h e r o f his b e l o v e d and o n l y son, and afterwards she w a s called " the ruler." B u t as f o r t h e d e e p e r m e a n i n g / (she is) t h e v i r t u e w h i c h is p e r f e c t e d t h r o u g h t e a c h i n g / a n d w a s t h e r e f o r e afterwards called " the ruler," w h i c h the H e b r e w s call " Sarah." She gives birth to the m o d e l o f character/ w h o is b y n a t u r e s e l f - t a u g h t / F o r the end and beginning a n d g e n e s i s o f t e a c h i n g i s s o m e t i m e s w h a t is h e a r d f r o m a n o t h e r a n d is s o m e t i m e s h e w h o b e c o m e s w i s e b y n a t u r e / A n d h e is b o r n t o n o o n e b u t t o h i s l o r d , t h a t i s , t o h i m w h o h a s i n h i s m i n d a firm g r a s p o f all t h o s e t h i n g s w h i c h pertain t o us, and also k n o w s t h e m at the same time. A n d ( S c r i p t u r e ) c o n f i r m s " t h e p e r f e c t i o n in all t h i n g s o f h i m w h o is b o r n b y s a y i n g , n o t t h a t h e w a s b o r n i n t h e o l d a g e , b u t after t h e o l d a g e , o f his father ; t h a t is, n o t in l e n g t h o f t i m e b u t as i f t o s a y t h a t n o t h i n g in m o r t a l life is u n temporal b u t o n l y t h a t w h i c h c o m e s after m o r t a l i t y and is n o t c o r r u p t i b l e . F o r it b e l o n g s peculiarly t o the in­ c o r r u p t i b l e s o u l w h i c h h a s b e e n r e m o v e d f r o m its c o r p o r e a l n a t u r e a n d h a s b e e n fitted t o t h e i n c o r p o r e a l r u l e r ( a n d ) 6

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old

M o s t L X X M S S . h a v e vlov eva. TO yrjpdoai avrov (v.I.

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age." d

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avTijv)

: Heb.

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r) apxovoa, s e e a b o v e , QG iii. 5 3 . TO -npos hidvoiav. r) IK oihaoKaXias TeXeiovpLevr) dperw. A r m . # a r r a = L x x E d p p a ( H e b . Sarah). TV7TOV

r)dtov

vel

sim.

» auroSiSaKTov, i.e. I s a a c ; cf. De Somniis ii. 10 et al. Variants " b y oneself from another " and b y oneself " (omitting f r o m another " ) . A u c h e r renders, p e r se a b alio." 6 €K vo€o)s yevopbcvos ootf>6s> tv TCO Xoyuipicp. Lit. seals " o r stamps." dxpovov. Cf. De Fuga 169. IhtOV €OTL TTJ dddpTCp foxf). j

4 4

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406

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GENESIS, BOOK

IV

0

sovereign o f j o y s to sow gladness, for the race without s o r r o w a p p r o a c h e s a n d is n e a r t o G o d . 0

123. (Gen. x x i v . 36) W h y does he say, " A n d h e g a v e h i m whatever was his " ? M o s t e x c e l l e n t l y d o e s t h e literal m e a n i n g contain a symbol for hearers. F o r it w o u l d b e fitting for those w h o receive external material things t o hear that the y o u t h receives f r o m his father w h a t e v e r w a s his. B u t the self-taught' has a s y m b o l o f the things indicated. For whatever over a long period o f time teaching enables one t o acquire, this does nature g r a n t as a p r e p a r e d gift. N o w the p r o p h e t * does s o m e t h i n g similar t o this in respect o f t h e p a t r i a r c h s / f o r w h e n h e p r a y s f o r t h e first ( t r i b e ) h e says, " M a y R e u b e n live and n o t die, a n d m a y h e b e great in n u m b e r , " and i m m e d i a t e l y thereafter h e m e n t i o n s t h e f o u r t h ( t r i b e ) , p a s s i n g o v e r t h e s e c o n d a n d third, and s p e a k s as f o l l o w s , " A n d this (is t h e b l e s s i n g ) o f J u d a h . " " W h a t i s h e r e s a i d a s a b l e s s i n g o f R e u b e n s t a n d s first, a n d (then) that o f Judah. B u t it is f o r h i m a l o n e , w h i l e t h e o t h e r is a s a p a r t , f o r h e is p l a c e d a b o v e w i t h t h e s o l e a n d 0

d

e

0

h

1

1

771

° O n Isaac as a s y m b o l o f j o y a n d laughter see a b o v e , QG iii. 5 3 . T O dXvTTOv ycvos. 0

0

d

T O prjTov.

avfM^oXov.

vXas, cf. De Poster. Caini 1 1 6 . 6 avTooioaKTos i.e. I s a a c , see a b o v e , QG i v . 1 2 2 . T h e A r m . text seems corrupt. Possibly the original read S y m b o l i c a l l y this s t a t e m e n t refers t o t h e s e l f - t a u g h t " or the like. rj hioaaKaXta. * rj tf>vois. i.e. M o s e s . Or t r i b e - l e a d e r s , " i.e. t h e s o n s o f J a c o b , in D e u t . xxxiii. 6-7. Lit. he responds " o r requites " : A u c h e r i n d u c i t . " P h i l o h e r e , as in De Mut. Nom. 2 0 0 , refers t o S i m e o n a n d Levi. A u c h e r s e e m s t o h a v e t a k e n this s e n t e n c e as a c o m m e n t o f Philo instead o f a quotation from Scripture. E

TCLS

CKTOS

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771

71

407

QUESTIONS A N D ANSWERS e l d e r . " B u t w h a t t h e p r i n c i p l e o f t h e s e t h i n g s is will b e explained w h e n w e inquire into the blessings. 0

124. ( G e n . x x i v . 16, 18, 20, 28, 46) W h y does R e b e k a h hasten in everything, for (Scripture) says, " A n d hastening t o the spring, she d r e w w a t e r , " and " hastening, she l o w e r e d the water-jar u p o n her a r m , " and " running, she announced " ? Excellent and g o o d people perform their g o o d works without delay! Such t o o was the whole household together o f the all-wise A b r a h a m . For when he became the host o f the divine natures and was about to entertain them w i t h f o o d o f gladness, and in turn o n the reverse w a s t o r e c e i v e t h e s a m e f r o m t h e m , h e d i d n o t d e l a y at all, b u t himself h a s t e n e d a n d ordered his wife t o m a k e ash-cakes in haste, and his wife also hastened. T h e servant t o o r e s o r t e d t o r u n n i n g in c a r r y i n g o u t t h e service t h a t w a s proper to him. W h e r e a s frivolous p e o p l e are in d o u b t a b o u t t h o s e t h i n g s w h i c h i t is p r o p e r t o d e l a y / t h o s e w h o k n o w h o w t o d o things accurately and clearly, w h e n an o p p o r t u n i t y is f o u n d , d o n o t t a k e a l o n g t i m e . * Excel0

0 3

e

f

g

° T h i s o b s c u r e s t a t e m e n t m a y refer t o J u d a h ' s b e i n g a s s o c i a t e d w i t h R e u b e n , o r t o J u d a h ' s " e n t e r i n g i n t o his p e o p l e " (Deut. xxxiii. 7 ) or to S i m e o n ' s being included with Levi (Deut. xxxiii. 8). These Pentateuchal passages, G e n . c h . xlix and Deut. c h . x x x i i i , a r e n o t d i s c u s s e d in t h e e x t a n t t e x t o f t h e Quaestiones. P h i l o h e r e i n c l u d e s five different v e r s e s , o n s o m e o f w h i c h h e h a s c o m m e n t e d a b o v e , in QG i v . 1 0 0 , 1 0 4 , 1 0 7 , 1 1 6 . rov 7Tava6ov 'Aj8pad/zoi». T h e s a m e a d j e c t i v e is a p p l i e d t o A b r a h a m in De Migratione 4 5 , a n d t o I s a a c , J a c o b a n d M o s e s elsewhere. * rcov 0€LOJV ia.

T h e A r m . lit. =Kar aKovaiov Xoyov. 8id 7rpor)T€ias. O n Philo's theory o f divinely vouch­ safed p r o p h e c y as o p p o s e d t o h u m a n k n o w l e d g e see H . A . W o l f s o n , Philo, ii. 22-62. A r m . hamemat = dvdXoyos a n d tao?. The second adjec­ t i v e ksir a l s o =toos. A u c h e r , construing differently, renders, " p o r r o h a e c proportionata aequaque via secura est." A u c h e r ' s " q u a e " is a p p a r e n t l y a m i s p r i n t f o r " q u a m " (comparative particle). P h i l o e v i d e n t l y m e a n s that the w a y o f p r o p h e c y leads to truth m o r e directly than d o e s the w a y o f k n o w l e d g e . 1

j

k

1

m

n

409

QUESTIONS

A N D ANSWERS

126. ( G e n . x x i v . 4 9 ) W h a t is t h e m e a n i n g o f the w o r d s , " I f y o u a c t w i t h m e r c y a n d j u s t i c e t o w a r d m y Jord, tell m e ; b u t if n o t , indicate (this), that I m a y turn t o the right or t o t h e left " ° ? T h e literal m e a n i n g is clear. B u t as f o r t h e deeper m e a n i n g , it seems t o indicate that t h eright side (consists o f ) w o r t h y a n d c o m p l e t e d d e e d s , w h i l e t h e left side ( c o n ­ sists o f ) t h i n g s o u t s i d e w o r t h i n e s s a n d o f errors o f trans­ gression. 0

0

d

127. ( G e n . x x i v . 50) W h y d i d R e b e k a h ' s brothers s a y to t h e servant, " F r o m t h e L o r d has this c o m m a n d c o m e . W e shall n o t b e a b l e t o s p e a k a g a i n s t (it) g o o d f o r evil " ? I m a g i n i n g (this) in their m i n d s , a n d with o b e d i e n c e without any hindrance/ they knew that the commando f G o d w a s t r u e , i n f a l l i b l e * arid u n i m p e d e d i n u n d e r t a k i n g benefactions.* A n d there is a c o m p l e t e h a r m o n y between constancy and the self-taught wise m a n . e

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Scripture mentions b y name Laban and ( R e b e k a h ' s f a t h e r , a s P h i l o n o t e s i n De Fuga 4 8 ) . E

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4 4

rj KaXdv) : H e b . w e shall n o t b e a b l e t o s p e a k t o thee evil or g o o d . " A u c h e r renders m o r e freely, revolventes in m e n t e . " Construction uncertain. A u c h e r renders, i d q u e rite, sine ullo o b s t a c u l o , " a n d in a footnote a d d s , Vel ita : et videntes n u l l u m esse o b s t a c u l i l o c u m . " *' dhidTTTtoTov vel sim.: A u c h e r illaesus." 9

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not stumbling."

TOV avTohtbaKTov

a b o v e , QG i v . 1 2 2 . 410

*

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s y m b o l i z e d b y R e b e k a h , s e e a b o v e , QG i v . 9 7 . ootf>dv

9

symbolized

b y Isaac, see

GENESIS, BOOK

IV

1 2 8 . ( G e n . x x i v . 5 0 ) W h a t is t h e m e a n i n g o f t h e w o r d s , w h i c h t h e y s a y , " A g a i n s t ( i t ) w e shall n o t b e able t o speak " ? Since whatever w e m a y s a y against g o o d proposals will b e f o u n d e v i l , i t is s e e m l y a n d fine, a s I h a v e a l r e a d y s a i d , that h e w h o has b e c o m e virtuous without teaching should b e t h e consort o f constancy a n d perseverance,* for t h e o p p o s i t e , t h e d i v o r c e o f k n o w l e d g e f r o m t h e m , i s evil. a

0

0

d

f

129. ( G e n . x x i v . 5 1 ) W h a t i s t h e m e a n i n g o f t h e w o r d s , " B e h o l d , R e b e k a h is b e f o r e t h e e ; t a k e h e r a n d g o . A n d she shall b e a wife t o t h e s o n o f t h y m a s t e r , as t h e L o r d promised " ? W h a t is e x p r e s s l y s a i d * is c l e a r . T h e deeper meaning is t o b e g i v e n a s f o l l o w s . B e h o l d , i t s a y s , t h e e y e o f t h y s o u l h a s b e e n i n s t r u c t e d ( a n d ) sees t h e f o r m o f p e r s e v e r ­ ance face t o face " without shamelessness. For, behold, it is b e f o r e t h e e . T h o u seest a n d u n d e r s t a n d e s t . Take it a n d r e c e i v e i t i n t h y s o u l , a n d h a v i n g t a k e n i t h e n c e w i t h 9

h

j

k

1

m

0

a

T h i s r e n d e r i n g f o l l o w s A u c h e r ' s in t r a n s p o s i n g t h e words g o o d p r o p o s a l s , " w h i c h s t a n d after evil " in t h e Arm. In the preceding section. dvev oioaoKaXtas. T h i s refers t o I s a a c , t h e selftaught." vTToyLovrjSi s e e a b o v e , QG iv. 9 7 n o t e s . P r o b . hiapiovrjs. imaT'qp/qs. L X X evtbmov GOV. L X X iXdXyoev : H e b . spoke." TO clprjficvov. t) bidvoia. 6 rrjs ifivxfjs oov otfrdaXfjiost cf. De Confus. Ling. 9 2 et al. 7T€7raLO€VTai, cf. De Mut. Nom. 2 0 3 ( T O iffvxfjs Ofl/ia) fJLOVOV 4 4

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TO Trjs hiafiovrjs ctSos, s y m b o l i z e d b y R e b e k a h , see a b o v e , QG\y. 1 1 7 , 1 2 8 . n

ivtbmov

o r Kara

IRP6ATO7TOV vel sim.

: Aucher

4 4

intuitive."

0

Arm. IprSout'iun = avtuoxvvTLa. Aucher curiously renders, sine l i p p i t u d i n e , " p o s s i b l y b e c a u s e h e f a n c i e s t h a t t h e r e is a n e t y m o l o g i c a l c o n n e x i o n b e t w e e n t h e A r m . a n d Latin words. 4 4

411

QUESTIONS A N D ANSWERS an unimpaired a n d uncorrupted character, pass a n d g o , lest p e r h a p s t h o u m a y e s t a g a i n b e seized b y t h e lures o f the locality and the b o d y . B u t while thine impulses are m o v e d as i f starting a r a c e , g o quickly o n a straight course.* A n d b e a s u r e t y o f p e r s e v e r a n c e ( a n d ) e n d u r a n c e t o t h e self-taught m a n , ' o f w h o m it is said i n P r o v e r b s / F r o m G o d is w o m a n suited t o m a n " — n o t t o m a n s o m u c h a s is v i r t u e t o r e a s o n / 0

0

c

d

44

9

*130. ( G e n . x x i v . 5 2 - 5 3 ) W h y d o e s t h e servant, after p r o s t r a t i n g h i m s e l f b e f o r e t h e L o r d , g i v e vessels o f silver and gold, and garments t o Rebekah and her mother ? T h i s i s p r a i s e f o r t h e h o u s e o f t h e v i r t u o u s m a n w h o is t a u g h t / ' f o r it is p r o p e r t o m a k e t h a n k s g i v i n g a n d h o n o u r t o G o d t h e beginning o f every pure d e e d / F o r this reason t h e s e r v a n t first p r o s t r a t e s h i m s e l f b e f o r e t h e L o r d , a n d t h e n offers t h e g i f t s . B u t p r o s t r a t i o n i s n o t h i n g e l s e t h a n a sign o f genuine admiration and true love/* which those i

1

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eyxojpitus

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c

4 4

cos cV dcf>€TrjpLcp : A u c h e r v e l u t in l i n e a h i p p o d r o m i . " eyyvos : Aucher vadimonio." TCO avTooioaKTcp, s y m b o l i z e d b y I s a a c , s e e a b o v e , QG i v . 122. P r o v . x i x . 14. d

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h

dperr)

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1

Scripture says that h e g a v e the vessels a n d g a r m e n t s t o R e b e k a h , a n d gifts t o her brother a n d m o t h e r . * TOV onovhalov

TOV SihaaKopievov,

i.e.

Abraham.

Aucher

4 4

renders, d o m u i sapientis d o c t a e . " Trdorjs iTpd^ecos Kadapas, a s in t h e G r e e k f r a g , ( w h i c h e n d s w i t h this s e n t e n c e ) . A u c h e r r e n d e r s , less literally, " omnis operae praeclarae." k

1

m

TTpOOKVVyjOlS*

A u c h e r renders, m o r e f r e e l y ,

4 4

demonstratio admirationis

(sive, v e n e r a t i o n i s ) v e r a e , a m o r i s q u e p u r i . " 412

GENESIS, BOOK

IV a

m e n k n o w w h o sip f r o m t h a t source which cannot be approached or touched b u t is i n c o r p o r e a l . For being g i v e n w i n g s and o u t o f heavenly desire b e i n g b o r n e aloft, t h e y m o v e i n flight a b o u t t h e F a t h e r a n d C r e a t o r o f all t h i n g s , a n d H i m , w h o t r u l y w i t h H i s b e i n g fills all t h i n g s w i t h H i s p o w e r s f o r t h e s a l v a t i o n o f a l l , t h e y call " h o l y , blessed C r e a t o r / a l l - m i g h t y / G o d o f truth.'' 6

c

d

e

*131. (Gen. x x i v . 55-56) W h y did they say, " Let the virgin remain with us (some) d a y s , " and w h y does h e press o n , s a y i n g , " D o n o t s l o w m e u p / and the L o r d has prospered m y w a y " ? T h e s e m e n felt regret, w h o h a d said a little b e f o r e / " B e h o l d , R e b e k a h is b e f o r e t h e e ; t a k e h e r a n d g o . " A n d t h i s is s a i d i n r e p r o o f o f t h o s e w h o are slippery, a n d against the ways o f unstable men, who imagine things n o w i n o n e w a y , n o w i n a n o t h e r , as w e l l as m a n y c o n t r a ­ dictory and conflicting things. B u t he w h o shows zeal with c o n s t a n c y a n d v i g o u r cries o u t / " D o n o t h o l d m e back, for G o d the saviour has sent (me) o n the broad w a y o f v i r t u e / o n w h i c h I c a m e hither a n d will g o h e n c e . " h

1

k

7 7 1

n

p

a

0

9

Lit. " taste." Lit. " has n o a p p r o a c h or t o u c h . " rds BvvdpLcis* f

9

KTLOTTjV.

TTavTOKparopa.

h

S o t h e L X X , r) rrapdtivos : H e b . " t h e y o u n g w o m a n . " ' L X X a n d H e b . ** s o m e ten d a y s . " B o t h texts a d d and a f t e r w a r d s she shall g o . " S o H e b . : L X X pr) Karexerd p.€. B o t h L X X and H e b . use the past tense here, t h o u g h w e e x p e c t a future. I n G e n . x x i v . 5 1 , see a b o v e , QG i v . 129. els eXeyxos. Variant unfaithful." T h e A r m . has the p a r t i c i p l e t h o u g h t h e p r e s . i n d i c a t i v e is n e e d e d . deov rov otorrjpos* A u c h e r o m i t s this w o r d in his r e n d e r i n g . aperrjs. 44

i

k

1

m

n

44

0

p

9

T

413

QUESTIONS A N D ANSWERS 132. ( G e n . x x i v . 57) W h y d o e s (Scripture) say, " L e t us call the m a i d and question her m o u t h " ° ? I n t h e first p l a c e , i t is t o b e s a i d t h a t t h i s l a w is w r i t t e n b y the h o l y father c o n c e r n i n g a v i r g i n w h o is t o b e b e ­ trothed when she has n o g u a r d i a n / that they m a y not be led b y force like maid-servants or captives but m a y g o willingly and a c c e p t marriage o f their o w n a c c o r d and enter into an harmonious union. In the second place, since the m i n d is a l w a y s v a r i a b l e a n d s u b j e c t t o all k i n d s o f c h a n g e because o f the thoughts which frequently and continu­ o u s l y c o m e a t it f r o m w i t h o u t a n d c o m e i n t o it like a t o r r e n t w i t h ceaseless b l o w s , t h e y said deliberately, " L e t us question " — n o t " her " b u t — " her m o u t h , " saying this f o r t h e r e a s o n t h a t t h e y w e r e v o l u n t a r i l y suffering t h e c h a n g e s t h a t c o m e l i k e a flood f r o m t h o s e t h i n g s t h a t supervene from without, and they bring speech * into account.'" W h e r e f o r e in another passage o f the legisla­ tion (Moses) says, " A n d whatsoever comes forth from t h y lips t h o u shalt d o , " b u t d o e s n o t (say), " W h a t s o e v e r thou takest into thy m i n d , " for m e n hear the voice, while G o d (hears) t h o u g h t s . A n d s o , i t is fitting t h a t t h e y d o n o t question the t h o u g h t s themselves b u t their servant, ( n a m e l y ) t h e s p e e c h t h a t is u t t e r e d . 0

c

e

f

9

h

k

a

S o the L X X (retaining the H e b . i d i o m , w h i c h A . V . r e n d e r s , " i n q u i r e a t h e r m o u t h " ) , KaXeacopev TTJV naiha KOX €7r€p(DTrjlJL€V TO orofia avrrjs. A p p a r e n t l y M o s e s is m e a n t , o r p o s s i b l y G o d as the author o f Scripture. S e e a b o v e , QG i v . 9 1 o n G e n . x x i v . 8 . S e e a l s o De Spec. Leg. iii. 7 1 . P r o b . €Vt/xeA^Ti}v, a s in De Spec. Leg. iii. 8 1 . i.e. b e t r o t h e d w o m e n . f 6 vovs. TOVS Xoyiofiovs. Lit. " receiving." TOV Xoyov. A u c h e r r e n d e r s a little m o r e f r e e l y , " et v e r b u m p r o r a t i o n e in m e d i u m d u c i v o l u e r u n t . " vopLoOcrcov. S e e N u m . x x x . 2 , w h e r e L X X r e a d s navra ooa idv i(eXdrj 4K TOV orofiaTos avrov, iroirjoci. 414 0

c

d

e

9

h

1

i

k

GENESIS,

BOOK

IV

133. (Gen. x x i v . 58) W h y , w h e n t h e y ask her, " W i l t t h o u g o with this m a n ? " . d o e s she at o n c e m a k e reply, saying, " I will g o " ? I t is i n d e e d p r o p e r t o p r a i s e h e r i n t e r r o g a t o r s f o r e s t e e m ­ ing and h o n o u r i n g the voluntary m o r e than the necessary.* F o r v i o l e n c e is t h e c a u s e o f i m m e d i a t e l y c o n f e s s i n g o n e ' s reasons. A n d t h e s o u l t h a t is a l o v e r o f g o o d avoids arrogance and impiety, and considers o f no worth the intentions o f the m e n o f the c r o w d and o f those w h o stick t o g e t h e r / since s o m e o f t h e m are in n o w a y distinguishable f r o m b e a s t s in h u m a n f o r m . A n d h e w h o a little while b e f o r e h a d b e e n a b o y is n o w a m a n / n o l o n g e r i n n a t u r a l power b u t in p e r f e c t i o n / h a v i n g given m a n y p r o o f s o f wisdom and prudence and a disposition worthy o f regard a n d m a s t e r - l o v i n g a n d , w h a t is m u c h m o r e , v i r t u e - l o v i n g a n d God-loving/ A n d k n o w i n g this, C o n s t a n c y consents and says, " I will g o w i t h h i m , " in order t h a t she m a y re­ m a i n t h e m o r e firm. F o r i t d o e s n o t p r o f i t o n e ' s t h i n k i n g a t all t o r e c e i v e v i r t u e i f i t is s u b s e q u e n t l y t o flow a w a y a n d d i s s o l v e i n s t e a d o f b e i n g s t r e n g t h e n e d m o r e firmly a n d powerfully b y a lasting b o n d . 6

c

e

9

i

k

4 4

1 3 4 . ( G e n . x x i v . 5 9 ) W h a t is t h e m e a n i n g o f t h e w o r d s , T h e y sent R e b e k a h and whatever b e l o n g e d t o her " ? 1

pcaXXov TJ TO avayKaiov. T h e s o m e w h a t o b s c u r e A r m . s e n t e n c e is r e n d e r e d m o r e f r e e l y b y A u c h e r , " n a m v i o l e n t i a in c a u s i s est i n c u n c t a n t e r fatendi aliquid per p r a e t e x t u m . " A u c h e r renders, laude d i g n a . " T h e A r m . lit. =TTJS ovpLvtas. TCOV avdpcoTTopLoptfxov dypicov, cf De Abrahamo 3 3 . S e e a b o v e , QG i v . 108 o n G e n . x x i v . 2 1 . hvvdpici cf>vaiKr}> TcAeioV^Ti. oocf>ias KOX tfrpovrjaecos Kal yvcbpLT)S agiodeaTov TC KOL tXoBCOTTOTOV Kal 7ToXl> /LtaAAoV cf>iXap€TOV T€ Kal L\o0€OV. TO

°

eKOvaiov

b

c

4 4

d

E

/

9

h

1

i

vnopLovr]

o r hiapLovrf.

s y m b o l i z e d b y R e b e k a h , see k

above,

4 4

QG i v . 9 7 , 128. Lit. t h o u g h t s "—Xoyiopiovs. Philo abbreviates Scripture, L X X r e a d s Kal evXoyrjoav 'PefieKKav TT)V docXtfrrjv avrcov Kal TO. VTrdpxovra avrrjs Kal TOV TraiSa TOV 'AjSpad/x Kal TOVS p.*T a v r o v . H e b . reads similarly. 1

415

QUESTIONS A N D ANSWERS a

T h e literal m e a n i n g is c l e a r l y e x p r e s s e d / b u t the s y m b o l i n d i c a t e s t h a t t h e s u b s t a n c e o f the virtuous soul is t h e firm g r a s p o f t h e g o o d i n a c c o r d a n c e w i t h t h e c o n ­ t e m p l a t i o n o f virtue a n d w i s d o m / w h i c h are the o n l y s u b ­ stances in truth. F o r this reason t h o s e things w h i c h are b o d i l y a n d external are e p h e m e r a l a n d t r a n s i t o r y a n d un­ certain possessions. H a p p y are t h e y , therefore, t o w h o m the constant family passes o v e r , w h i l e t h o s e w h o m it b e g i n s t o leave are u n h a p p y . c

e

135. ( G e n . x x i v . 6 0 ) W h y d o t h e y bless her in this w a y : " O u r sister, m a y est t h o u b e c o m e ' t h o u s a n d s o f m y r i a d s , a n d m a y t h y seed inherit the cities o f their enemies " ? W h i l e C o n s t a n c y is still n e a r t h e s o u l , i t is its b r o t h e r / b u t so s o o n as it m e d i t a t e s s e p a r a t i o n a n d d i s s o c i a t i o n , it r e m o v e s itself and diminishes the blessing, saying, " Become myriads." B u t w h a t possessed those who prayed that they directed their prayers t o those not y e t b o r n rather t h a n t o her ? I t w a s b e c a u s e e n e m y cities are s y m b o l i c a l l y t h e evils in us a n d various i n v a d i n g passions w h i c h h a v e lawlessness as their l a w , a n d a h a r m f u l f o r m o f government/ 9

h

i

A

T O prjrov. T h e A r m . a d j . yaytanhan lit. = " c l e a r as t o s i g n " ( o r " s y m b o l " ) . A u c h e r renders, " evidentis s y m b o l i est," and, in a f o o t n o t e , " vel, e v i d e n s est v a l d e . " Ta virdpxovra ( a s in L X X , see p . 4 1 5 , n o t e / ) rrjs oirovoaias b

c

d

rj j3cj3ata KaTaXrpf/LS TOV dyadov Kara Ta TT}S dperrjs T C Kai ootj>tas OewprjpLaTa. ydvos, i.e. R e b e k a h a n d h e r t r a i n , s y m b o l i z i n g c o n s t a n c y , vnopLovrj o r otap,ovq o n w h i c h see a b o v e , QG i v . 9 7 , 128, 133. ' L X X a n d H e b . " O u r sister art t h o u ; m a y e s t t h o u b e ­ come." S o L X X , ras ndXeis : H e b . " t h e g a t e . " otapLovq, s y m b o l i z e d b y R e b e k a h , s e e a b o v e , QG i v . 9 7 , 128, 133. * W h i c h is t h e b r o t h e r a n d w h i c h t h e sister is n o t c l e a r ; a p p a r e n t l y t h e fern, n o u n « / r v ^ is h e r e t r e a t e d s y m b o l i c a l l y as m a s c . Aucher " impedivit." * fiXdiTTOVoav ( o r cmfiovXevovoav) TTOXLTCIOV. e

t

9

h

i

416

GENESIS, BOOK IV 1 3 6 . ( G e n . x x i v . 6 1 ) W h a t is t h e m e a n i n g o f " m o u n t i n g the camels " ? W h o are t h e m a i d s with whom R e b e k a h " rose and m o u n t e d the camels " ? The m o u n t i n g o f the camels shows that character and religion are superior t o t h e m n e m o n i c f o r m / f o r C o n ­ stancy is r e l a t e d t o m e m o r y , a n d t h e c a m e l , a s h a s b e e n s a i d m a n y t i m e s / is a s y m b o l o f m e m o r y . B u t " t o m o u n t " is n o t h i n g e l s e t h a n t o s t a n d u p o n m e m o r y a n d n o t t o i m a g i n e the sleep o f forgetfulness. B u t t h e m a i d s are the servants o f C o n s t a n c y , b e i n g tender and delicate and docile natures, prepared and a d o r n e d t o serve their mistress. A n d the n a m e s o f the servants o f C o n s t a n c y are Inflexible, U n b e n d i n g , Unvacillating, Unrepentant, Un­ c h a n g i n g , Indifferent, F i r m , Stable, U n c o n q u e r a b l e and U p r i g h t / a n d all t h e i r b r o t h e r s w h o d e s i r e l a s t i n g p e r s e ­ verance. a

0

c

e

0

h

1 3 7 . ( G e n . x x i v . 6 1 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " Taking Rebekah, the b o y departed " ? J u s t as w e s a y t h a t disciples * a n d pupils r e c e i v e f r o m their instructors theories o f k n o w l e d g e w h i c h are g e n u i n e , i

1

° L X X c W / f y a a v eVl rds KaprjXovs. A u c h e r n o t e s t h a t this first q u e s t i o n , m i s s i n g in C o d . A o f t h e A r m . t e x t , is f o u n d in C o d d . C a n d D at t h e b e g i n n i n g o f t h e A n s w e r , t h o u g h it s e e m s t o b e l o n g at t h e b e g i n n i n g o f t h e Q u e s t i o n . 0

L X X at

0

r)6os KOL dprjoKela ( o r

d

TOV flVTJflOVLKOV

e

djSpat. 4 4

continence "—ey/cpdreta).

€l8oVS.

4 4

Or perseverance " — S i a p o v r j , symbolized see t h e p r e c e d i n g s e c t i o n s . e.g. in QG T h e A r m . lit. = VTTVOV A-qdrjs < £ a i r d £ € a 0 a t , d r e a m the s l e e p o f f o r g e t f u l n e s s . " H e r e P h i l o p l a y s o n L X X djSpai maids delicate." s

9

h

by Rebekah, iv. 92, 1 0 6 . perhaps to 4 4

4 4

"

and

dfipos

K.

arpZTTTOS

44

*

appends

doidtfiopos J

k

1

K. ( ? ) K.

aKXivrjs

K.

pepaios

K.

—

(?)

ihpvpivos

K.

aperavorjTOS K.

arjrTrjTOS

K.

€7TiOTrjp,ris SUPPL. I

K.

opdos.

4 4

d 7rais : H e b . the servant." yvojpip.ovs. A u c h e r less a c c u r a t e l y r e n d e r s , LXX

4 4

proximos."

deojprjpara. p

417

QUESTIONS

A N D

ANSWERS

e x c e l l e n t , well c h o s e n a n d refined b y wise m e n , s o also must it b e supposed that t h e progressive m i n d takes Constancy as (an object o f ) contemplation. F o r the i n q u i r y o f t h e t h e o l o g i a n is a b o u t c h a r a c t e r s a n d t y p e s and virtues/ a n d n o t about persons w h o were created a n d born/ a

0

0

d

138. (Gen. x x i v . 6 2 ) W h y does (Scripture) s a y , " Isaac w e n t t h r o u g h t h e wilderness b y t h e well o f Seeing " ? Oh contemplation fitting t o G o d a n d w o r t h y i n t e l l e c ­ tion * a n d vision/ which w a s deserving o f being c o m ­ m e m o r a t e d in song, a n d m o s t excellent (vision), which the eyes o f t h e b o d y cannot see ! Therefore, O m i n d / with t h y p s y c h i c e y e s o p e n e d b e h o l d h i m w h o is w i t h i n t h e e (as) a n e x a m p l e ( o f ) u n s o r r o w i n g l a u g h t e r / Isaac, w h o w i t h o u t i n t e r r u p t i o n r e j o i c e s c o n t i n u a l l y o v e r all t h o s e 9

h

1

m

0

° O TtpOKOTtTLOV vovs* O r " perseverance "—Sia/zovi}, s y m b o l i z e d b y R e b e k a h , see t h e p r e c e d i n g s e c t i o n s . 6

c

cos

D

17 rov deoXoyov ( M o s e s )

E

7T€pt 7)0LOV KOL TpOTTCOV (vel

decbprjpLa. ^IJTTJOLS»

Sim.)

Kai dpCTCOV.

f

I n general P h i l o attributes b o t h allegorical (usu. ethical or p s y c h o l o g i c a l ) a n d historical m e a n i n g t o the narratives o f S c r i p t u r e , s e e H . A . W o l f s o n , Philo, i. 1 2 5 - 1 2 7 . In a private c o m m u n i c a t i o n Professor W o l f s o n suggests that Philo's expression " the inquiry o f the theologian " corre­ s p o n d s t o t h e rabbinic expression, " the verse c o m e s t o teach y o u , " bo* hak-kdtub IHammedka. S o t h e L X X , 'IoraaK Se CTropevcTO Sid rrjs ipTjpLOV Kara, T O peap TTJS opdaeojs. H e b . reads " A n d Isaac c a m e from the direction (lit. c o m i n g " ) o f the well L a h a i R o i . " This p r o p e r n a m e w a s a n c i e n t l y e x p l a i n e d as m e a n i n g Verily, m y seer l i v e s . " 04av o r decoprjpLa. * A r m . imacowac— b o t h voiq^a ( o r CWOLO) a n d vovs, p r o b . 9

4 4

4 4

h

the former here.

;

* opaaiv

o r dewptav. m

k

to vov.

60aXpLiov. rpoTtov o r TVTXOV. dXvTTov ycXcora. F o r o t h e r r e f e r e n c e s t o I s a a c as a s y m b o l o f j o y o r l a u g h t e r s e e L e i s e g a n g s.v. *Ie/ad/c. 1

TCOV

X^VX^KCOV

n

0

418

dhiaardTcos.

GENESIS,

BOOK

IV

things which have been created b y G o d . F o r t h o u wilt see h i m n o t g u a r d e d b y c o n f u s e d a n d precipitate beliefs of thought b u t w i t h firm s t e p s a n d w i t h f e e t m a k i n g u s e o f w i s d o m / w h i c h is d e v o i d o f g r e a t e v i l s , o f i g n o r a n c e and lack o f discipline/ A n d see h i m s p e n d i n g his t i m e in the g e n u i n e and m o s t p r o p e r p a r t o f w i s d o m , at the well, (by which) I understand the wonderful and divine source, w h i c h (Scripture) calls " S e e i n g , " g i v i n g an a p p r o p r i a t e a n d n a t u r a l n a m e t o t h e c o n t e m p l a t i v e life i n r e f e r e n c e t o H i m W h o e x i s t s a n d t o t h e i n c o r p o r e a l i d e a s in H i m , w h i c h w e r e m a d e a s m e a s u r e s o f all t h i n g s o f b o t h w o r l d s / F o r t h i s is t h e m o d e l a n d a r c h e t y p e o f t h e i n t e l l i g i b l e and o f the sense-percsptible ( w o r l d ) in w h i c h w e are m i x e d with the i n c o r p o r e a l / since our better part soars u p w a r d t o t h a t ( r e g i o n ) w h i c h is b e y o n d t h e e t h e r and a b o v e t h e h e a v e n a n d a b o v e all s e n s e - p e r c e p t i b l e t h i n g s . Similarly every true prophet w a s called " seer " o r " b e ­ h o l d e r , " t h e n a m e b e i n g g i v e n in r e f e r e n c e t o t h e e y e o f the soul. a

6

d

1

9

n

1

k

1

m

0

v

q

r

a

44

0

c

4 4

Or stormy " or vague " : Aucher S o the A r m . lit. A u c h e r simplifies t o

44

44

procellosis." cogitationibus."

ootf>iq.

d

44

P h i l o p l a y s o n t h e d o u b l e m e a n i n g o f eprjpios, wilder­ ness " a n d devoid." aTTLuotvoias. noiovpievov hiarpL^ds. 44

f

e

9

TCO decoprjTtKcp

H

pico.

TOV

"OVTOJ.

loeais o r TOLS . . . ctSec/t. i.e. the i n t e l l i g i b l e a n d t h e s e n s e - p e r c e p t i b l e w o r l d , as e x p l a i n e d in w h a t f o l l o w s . T h e d e m o n s t r a t i v e , p r o n . s e e m s t o refer t o t h e w o r d s o u r c e , " s y m b o l i z i n g the c o s m i c L o g o s . 1

rats

docopLaTOLS

i

k

44

1

M

TrapdoeiypLa TOV

n

VOTJTOV 44

Kal Kal

dp)(€TV7ros. TOV

Lit. are b y a n L i t . l e a p s , " cf. aWepa. A u c h e r renders nesciens." opcov rj pXencov, Migratione 3 8 , b o t h 0

0

r

44

aloOrjTOv (Koop.ov). incorporeal mixture." De Spec. Leg. iv. 1 1 5 dvco Trrjoav . . . els eW/cetva TOV aWepos. m o r e freely, o m n i s propheta mendacii v

44

cf. Quod Deus Immut. Sit 1 3 9 a n d b a s e d o n the L X X o f 1 S a m . i x . 9 .

De

419

QUESTIONS

AND

ANSWERS

139. ( G e n . x x i v . 6 2 ) W h y is h e s a i d t o d w e l l in t h e south ? ° T h i s t o o is i n h a r m o n y w i t h t h e p r e c e d i n g . " F o r e v e r y o n e w h o is d e s i r o u s o f w i s d o m a n d is r e a l l y a l o v e r o f G o d a v o i d s w h a t is v i s i b l e / ( t h a t i s ) v a i n o p i n i o n s , a n d a c c o u n t s separation and deficiency * as g o o d t h i n g s / b

c

0

h

140. (Gen. xxiv. 63) W h a t is t h e " m e d i t a t i o n " of I s a a c , a n d w h y d i d h e g o o u t " t o m e d i t a t e i n t h e field t o w a r d t h e t u r n o f d a y , " ' a n d w h y is t h e o n e w i t h w h o m (he c o n v e r s e d ) n o t r e v e a l e d ? j

(This statement) has a c o n n e x i o n and order in h a r m o n y with the preceding. F o r he to w h o m separation from, and deficiency of, o p i n i o n s o f visible t h i n g s are precious, b e ­ gins t o seclude himself alone with o n l y the invisible G o d / M o r e o v e r , w e are a c c u s t o m e d t o call l o n g speeches and conversations " meditations." B u t (Scripture) shows that k

° L X X ev rfj yfj npos Atj8a: H e b . " in t h e l a n d o f t h e N e g e b " (the d r y region south o f Judaea). aotj>las. cf>iX66eos. R e a d i n g yerewelic f o r yarewelic the east," because o f the context. SidaTrifia (vel sim.) /cat eKXea/nv. T h e latter n o u n s e e m s t o h a v e b e e n s u g g e s t e d t o P h i l o b y L X X npos AtjSa, as t h o u g h Atj8a w e r e c o g n a t e w i t h Xeineiv a n d e/cAet0tv. N o t e , m o r e o v e r , t h a t in Quod Deterius 26-29. where Philo allegorizes the following verse, G e n . xxiv. 63, he explains the place n a m e Aoj0a€t/x a s m e a n i n g c/cAct^ts Uavrj ( s o a l s o i n De Fuga 128). Lit. p l a c e s s e p a r a t i o n a n d d e f i c i e n c y in a g o o d p a r t " ; A u c h e r renders, in melioris partis ratione c o l l o c a n s . " T h i s v e r s e is b r i e f l y t r e a t e d i n Leg. All. iii. 4 3 a n d Quod Deterius 2 9 . dooXeoxta. * L X X /cat e^rjXOev 'Ic/ad/c ahoXeoxfjoai els TO rrebiov TO npos SeCXys. H e r e dboXeaxfjaai r e n d e r s H e b . su h to converse " (A.V. to meditate " ) . * eipp.6v /cat rd£ti> evapptovLov. See notes to preceding section. Cf. Leg. All. iii. 4 3 orav dhoXeaxfj Kal Ibidt^ deep, Quod Deterius 2 9 puovov he tStdaat f5ovX6p,evos Kal loioXoyrjaaadai TCO . . . deep. b

0

d

4 4

e

f

4 4

4 4

0

h

a

4 4

k

1

420

4 4

GENESIS,

BOOK

IV

t h e c h a r a c t e r o f t h e w i s e m a n ° is n o t q u i c k l y satisfied b u t is c o n s t a n t a n d h a r d t o efface a n d h a r d t o r e m o v e f r o m t h e i d e a o f t h a t w h i c h is a b o v e t h e g o o d a n d a b o v e t h e w i s e m a n and above the very best. A n d various conversations c o m e t o g e t h e r , o n e after t h e o t h e r , so t h a t h e n e v e r d e p a r t s f r o m the conversation o f s p e e c h b e c a u s e o f his insatiable and incessant desire and l o n g i n g , b y w h i c h * the sovereign ( m i n d ) is d r a w n a n d s e i z e d ; a n d i t is l e d b y t h e a t t r a c t i v e force o f sovereign existences. H e n c e they c o m e forth, in w o r d , f r o m the c i t y o r the h o m e , b u t in f a c t particularly w h e n t h e m i n d * b e g i n s t o b e filled w i t h G o d a n d d i v i n e l y inspired and possessed b y G o d . A n d the going out on t h e w a y t a k e s p l a c e i n t h e field i n o r d e r t h a t i t m a y exercise and enter contests and practise the divine law f o r t h e fitting a n d p r o p e r p r o d u c t i o n o f s o u n d f r u i t s , w h i c h a r e t h e i m m o r t a l f o o d s o f t h e sou). A n d the time was the turn o f day, when the natural force and strength o f the sun's rays, b y w h i c h I understand visible opinions, are l e s s e n e d a n d h a v e t h e i r m a n y flames e x t i n g u i s h e d . And m e d i t a t i o n t a k e s p l a c e w h e n t h e r e is n o m a n p r e s e n t but ( o n e is) i n u n d i s t u r b e d p e a c e f u l n e s s . W h a t d o e s ( S c r i p t u r e ) say ? T h a t y o u should k n o w that the sacred scriptures are n o t m o n u m e n t s o f k n o w l e d g e a n d vision b u t are the 0

0

d

/

0

h

J

k

1

m

n

0

°

TOV

b

V a r i a n t ** c o n t e m p l a t i o n . "

c

avTo

D

GO deoop€LodaL KOL deid^ew k

yvpvd^eadat 1

Kal

(or

evdovoid^eiv)

Kal

6eoXr)7TT€iodat.

dycovi^eodai.

al dddvaTOi TCOV ifjvxKT)v d/xtAtav. Aucher suspectae dilectiones." Aucher una c u m functorum rectitudine." Appar­ e n t l y P h i l o is b e i n g i r o n i c a l . * i.e. f r i e n d s h i p o r c o n v e r s e w i t h G o d . * S o L X X , /cat avapXct/tas rots 6da\p.oXs ( H e b . and he lifted his e y e s " ) Ibev KaprfXovs epxop.€vas. 6

9

h

f

4 4

4 4

4 4

422

GENESIS,

BOOK

IV

I t is p r o p e r t o h a v e d o u b t s ° ( a b o u t t h i s s t a t e m e n t ) , f o r w i t h w h a t else d o w e l o o k at t h i n g s t h a n o u r e y e s ? N o r d o w e h e a r w i t h a n y t h i n g else t h a n o u r ears. B u t m a y it n o t b e t h a t ( S c r i p t u r e ) is n o t d i s c u s s i n g t h e e y e s o f t h e b o d y but those of the m i n d , which have been educated to l o o k u p at h i g h e r a n d ethereal (regions) a n d others a b o v e h e a v e n , a n d a t t h e n a t u r e w h i c h is o u t s i d e t h e world ? Wherefore, from other m e m o r i e s / he perceives * the presence o f the w o m a n , w h o m (the camels) easily bear as a b u r d e n , ( n a m e l y ) t h e p e r s e v e r a n c e o f t h e finest v i r t u e s / and also her maidservants, c o n c e r n i n g w h o m I w r o t e w h a t w a s fitting a l i t t l e a b o v e . 0

c

0

142. ( G e n . x x i v . 64) W h y d i d ( R e b e k a h ) , w h e n she saw Isaac, leap from the camel ? I n t h e l i t e r a l s e n s e / it w a s b e c a u s e o f m o d e s t y a n d veneration.' B u t as f o r t h e d e e p e r m e a n i n g / it w a s because o f the humility and submissiveness and perception o f virtue (found) in a genuine and sincere lover." F o r t h i s is n o t e a s i l y a b l e t o a s c e n d t o s u c h a h e i g h t b u t m u s t h

1

m

0

0

° diropetv. C

d

TTjV

VOLV

T7)V

€^CO TOV

TOV VOV.

KOOpLOV.

S y m b o l i z e d b y t h e c a m e l s , see QG i v . 9 2 , 106 et

e

al.

0avTa£eTpovL^€o9ai. TrdyKaXov Kal a^Upaarov Txpoocotrov. 6 oiavyrjs Kal Kadapos vovs IBetv 7rat8eueTai. Aucher renders m o r e freely, nitidae t a m e n a c l i m p i d a e a n i m a e e d o c t a e sunt a d v i d e n d u m . " 0

4 4

44

4 4

44

c

d

e

f

0

h

44

1

k

3

1

m

44

7 1

htatropco.

0

7TVKVOV.

V

TOV

oiTOvhalov.

435

QUESTIONS

AND

ANSWERS

place for evil (to enter) his m i n d ° or a n y part o f h i m / F o r ( S c r i p t u r e ) s a y s t h a t t h e v i r t u o u s m a n is full n o t o f years b u t o f d a y s , always ordering and p l a c i n g the dis­ tinctions o f length o f time o f the virtuous m a n under the d i v i n e l i g h t . A n d a g a i n i n a n o t h e r w a y it h a s d e t e r m i n e d t h e s e v e r a l d a y s ( t o b e ) w o r t h y o f s t u d y a n d c a r e , as t h o s e g u i l t y o f transgressions (are in need o f ) orators (and) s p e a k e r s o f t r u t h / w h e n t h e l a w o f n a t u r e testifies a g a i n s t them c o n c e r n i n g w h a t e a c h o f t h e m has said o r d o n e d a y b y day from morning to evening and from evening to morning. c

e

* 1 5 3 . ( G e n . x x v . 8 ) W h y is i t s a i d t h a t " h e w a s a d d e d t o his p e o p l e " ? Y o u see t h a t w h e n ( S c r i p t u r e ) s p o k e a little earlier o f his " f a i l i n g , " it d i d n o t allude t o his corruption but to his m o r e stable e n d u r a n c e / A n d so it naturally is. F o r t h e c a s t i n g o f f o f t h a t w h i c h is m o r t a l a n d b a d is t h e f

9

h

j

a

TOV

VOVV.

b

A u c h e r renders m o r e freely, " t a m q u a m confertam m o n strans veri b o n i v i t a m , n u l l u m relinquente Patre situm v a c u u m in m e n t e ejus, vel in a l i q u a p a r t e , a d i n g r e s s u m m a l i . " A u c h e r r e n d e r s , " b e n e t r a n s a c t i t e m p o r i s spatii d i s tinctiones." A u c h e r renders, " t a m q u a m obligatio causarum apud r h e t o r e s et j u r i d i c o s . " T h e A r m . t e x t s e e m s t o r e n d e r rov TT\S vaea>s vopuov KOT avTcov hioovTos \6yov. A u c h e r renders, r a t i o n e ei (vel, eis) concessa legis naturae." L . A . Post queries, Is there a c o n c e a l e d r e f e r e n c e t o the s u n as a l l - k n o w i n g ? " L X X KOX 7rpoa€T4drj irpos TOV Xaov avrov: H e b . and he w a s g a t h e r e d t o his k i n . " I n De Sacr. Abelis 5 P h i l o q u o t e s t h e v e r s e as irpoar'Serai rep dcov Xacp, e x p l a i n i n g t h a t A b r a h a m enjoyed incorruptibility and b e c a m e equal to the angels " ; see further o n in this s e c t i o n . S e e t h e p r e c e d i n g s e c t i o n in w h i c h P h i l o q u o t e s L X X Kai €KX€LTTCOV dndOavev KTX. 0opdv. * pe/iaiOTepav BiapbOVTJv. c

d

e

44

44

F

44

44

9

h

*

436

poovvw

KOOpiLp. 3

SlKaLOOVVT).

TCOV

(Kal)

ivavricov

tf>povr)oi,s. oiadeoecov.

1

i.e. v i r t u e . O r wickedness." rep vo€tos vopLtp. T h i s p h r a s e p r o b a b l y m o d i f i e s the e l d e r " rather than is ruler a n d s o v e r e i g n . " OL h a s pravitas . . . regitur a juveniore n o n temporis lege sed naturae." k

4 4

m

4 4

4 4

44

n

0

442

L X X Kal €7r\r)pibdT)aav

TOV OOtj)OV.

at 17/ue'pat TOV TCKCLV

avrrjv.

GENESIS, BOOK

IV

0

0

perfect numbers. T h a t is t h e l i t e r a l m e a n i n g . B u t as for the deeper m e a n i n g , (this) m u s t b e said. W h e n the s o u l o f t h e v i r t u o u s m a n b e c o m e s filled w i t h t h e c o n t e m p l a ­ tion o f w i s d o m / which, like the d a y and the sun, illumines the whole reason and the m i n d , t h e n it b e g i n s t o g i v e birth to opposites in the separation o f distinction and discrimination between h o l y and profane. 0

e

/

9

1 5 9 . ( G e n . x x v . 2 4 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " T h e r e were twins in her w o m b " ? T h e l i t e r a l m e a n i n g * is e a s i l y d i s c e r n e d a n d c l e a r . But o n e s h o u l d n o t fail t o r e c o g n i z e t h e s y m b o l i c a l m e a n i n g , ' t h a t j u s t as t w o s h o o t s g r o w f r o m a single r o o t , ( s o ) in t h e very same mind (there exists) the f o r m o f that w h i c h is g o o d a n d o f t h a t w h i c h is e v i l , a n d b y n a t u r e t h e y a r e twin.™ F o r the soul flees a n d w i t h d r a w s a n d i s u n a b l e t o act b u t retreats f r o m the p r o x i m i t y o f o n e and g o e s over to the other. Moreover, the powers w h i c h are in t h e h

k

1

n

0

p

a

0

€K reAeitov dpudpLcdv. S e e QG i v . 1 5 4 . T O pijrov. T O irpos hidvoiav. orav 1) rov oirovhaiov fax?) ircirX^pcorat row rrjs ootpias OctopiLov ( o r ihecav) : A u c h e r " q u u m a n i m u s v i r t u t e p o l l e n s sit p l e n u s s a p i e n t i a e s p e c i e b u s " : OL " c u m s t u d i o s a a n i m a s a g i n a t a fuerit s a p i e n t i a e i n s t i t u t i s . " OL " v i c e m e r i d i a n i l u m i n i s . " TOV VOVV. ivavTLOTTjras, s y m b o l i z e d b y t h e t w i n s in Rebekah's w o m b , see t h e p r e c e d i n g s e c t i o n . L X X /cat rfjde tfv StSu/Lta Iv rfj yaarpl (v.I. /cotAta : H e b . " b e l l y " ) OLVTTJS* TO prjrov. T O avp$6\iKov. eV rep avrcp vcp. T O ethos. (/>va€L hihvpLa. A s i m i l a r n o t i o n is e x p r e s s e d in De Sacr. ^Ibelis 4 a n d De Ebrietate 8. O n t h e p h r a s e o l o g y see n o t e s below. C

d

e

/

0

H

1

1

k

1

m

0

i.e. v a c i l l a t e s b e t w e e n t h e o p p o s i t e c o u r s e s . OL p a r a ­ phrases, " cunctante anima p r o utrorumque o b s e q u i o , per absentiam enim unius obsecundat altero." at 8vvdpL€Ls : A u c h e r " v i r t u t e s " : OL " v a l e t u d i n i s " (/. " valetudines v

443

QUESTIONS A N D ANSWERS b o d y experience t h e s a m e thing as this, for desires and sensual pleasures and pains ° are from t h e s a m e root, as t h e p o e t s a y s , (and) whatever things are divided and separated from the t o p are b o t h divided a t the e x t r e m i t i e s / B u t these give place t o their opposites in respect to the place of chief a u t h o r i t y / for when sensual pleasure is powerful a n d superior, pain retreats and gives p l a c e / b u t when t h e latter seizes it, sensual pleasure becomes power0

0

° opef-eis Kai Tjooval Kai dXyqooves. OL has more briefly " libido enim et dolor." In De Ebrietate 8 the same notion is attributed to a iraAaios Xoyos, which Colson in his note ad loc. supposes to be Phaedo 6 0 B , where Socrates in discussing the opposed feelings T O T)OV and T O Xvnrjpov says, in part, £K puias Kopvcf>fjs rjpLpidva) 8iT 6VT€. A more probable source, called to m y attention b y m y colleague, Prof. B . Einarson, is Sophocles (Jncert. Frag. 8 2 4 in N a u c k , 9 1 0 in Pearson), b

2

X&pos yap avros ioriv dvOpwTrov pevu>v onov T O ripirov Kai T O TTi)p.alvov cf>vei. Prof. Einarson also informs m e that the same idea is ex­ pressed b y Plutarch, Consolatio ad Uxorem 6 0 9 B . €K rrjs Kopvi)s, see the preceding note. irepl rd aKpa vel sim. : Aucher renders, " quae ex uno vertice distincta divisaque sunt, utriusque eorum summitates separatae comperiuntur " : OL omits. T h e repetition of the idea of division in respect of the top and the extremities (here apparently meaning the root) seems a confusion or textual corruption. T h e passage in De Ebrietate 8 reads more in­ telligibly tooTrep yap rjBovrjv Kai dXyqoova va€i /xa^o/xeVas . . . els P'lav Kopvtfrrjv avvaff/as d Oeos eKarepas atadrjaLV OVK iv ravrcp . . . OVTLOS diro puds pitflS rov rjyepLOViKov rd re dperrjs Kai KaKias hirrd dviopap&v epvq pJ\re fSXaordvovra p/qre KapTTOopovvra iv ravrcp. Construction and meaning doubtful. A u c h e r renders, " atque ita contrariis cedunt a principio partibus principalss." OL omits. A u c h e r ignores the syntax in rendering, " namque quum fortior ac superior sit voluptate dolor, ilia vitans abscedit." OL has more briefly " agitante enim libidine dolor, caelatur." 0

d

e

/

444

GENESIS,

BOOK

a

IV b

ful. I n similar fashion every virtue (is r e l a t e d ) t o e v e r y vice, and conversely. F o r w i s d o m gives place t o folly, and t e m p e r a n c e t o unbridled lasciviousness, a n d in­ j u s t i c e t o justice, and cowardice t o courage, and the other contraries similarly. c

d

e

/

1 6 0 . ( G e n . x x v . 2 5 ) W h y w a s t h e first-born r u d d y a n d like a hairy hide ? W h a t is said (here) is c l e a r . T h eruddy body andthe hairy hide are a sign o f a savage m a n * w h o rages furiously in the manner o f a wild beast. F o r a reddish a n d sanguine a s p e c t is t h e s a m e as t h e c o l o u r o f t h o s e w h o a r e a n g r y , a n d c h a r a c t e r / t r u l y like a h i d e a n d w h a t e v e r else is v e r y h a i r y , is f o u n d ( t o b e ) a c o v e r i n g a n d o u t e r g a r m e n t a n d a protection a n d guard over cunning and aggression. A n d t h r o u g h this h e is e v e r y w h e r e easily c a p t u r e d , f o r t h e w i c k e d m a n , a s m u c h a s h e s c h e m e s a n d c o n t r i v e s t o find (a w a y o f m a k i n g ) h i m s e l f h a r d t o c a p t u r e , is s o m u c h ( t h e m o r e ) easily captured b y those w h o follow w i s d o m a n d u s e i t . B u t a d i s t i n c t i o n s h o u l d b e m a d e b e t w e e n " first9

h

k

1

m

° T h e context requires us t o s u p p o s e that t h e original read s e n s u a l p l e a s u r e l o s e s p o w e r " o r t h e l i k e . OL r e a d s m o r e intelligibly p o r r o si is [i.e. d o l o r ] t e n u e r i t , ilia [i.e. l i b i d o ] subducitur." dper-q. ooia. aaxfrpoovvr}. I n d i s r e g a r d o f t h e s y n t a x o f t h e first t w o clauses A u c h e r m a k e s insipientia " a n d intemperantia " the subjects o f the v e r b g i v e p l a c e , " whereas in the A r m . t e x t , it is t h e o p p o s i t e q u a l i t i e s t h a t f o r m t h e s u b j e c t s o f t h e verb. d8t/aa. SeiAia. L X X i£r}X6ev 8e d vlos d irpojTOTOKOS 7TvppdK7]S, oXos cbael oopd oacrvs ( H e b . l i k e a m a n t l e o f h a i r " ) . F o l l o w i n g A u c h e r ' s e m e n d a t i o n o f A r m . erek* t h r e e " t o erewelik* c l e a r . " 4 4

4 4

6

c

d

4 4

4 4

4 4

e

f

9

4 4

h

4 4

44

* i

dyplov. TjdoS Or TpOTTOS.

k

4 4

OL et m o r i b u s insuavis u t pellis." The Arm. word rendered truly " appears to b e a misreading. OL r e a d s d i f f e r e n t l y . ooiav. 4 4

1

m

445

QUESTIONS A N D ANSWERS a

born " and " first-begotten." F o r t h e o n e is ( t h e off­ spring) o f female and material matter, for the female gives birth ; but the first-begotten is a m a l e a n d ( t h e offspring) o f a m o r e r e s p o n s i b l e p o w e r , f o r i t is t h e p r o p e r t y o f t h e male to beget. F o r the wise and cultivated m a n comes i n t o b e i n g as the p o r t i o n o f the C a u s e / whereas the w i c k e d m a n , as the first-born in g e n e r a l / is related t o passive m a t t e r / w h i c h gives birth like a m o t h e r / Wherefore a m o n g b e i n g s s o m e i n c o r p o r e a l p o w e r s are r i g h t l y said to be first-begotten/ and s o m e call t h e m " forms " and " measures " and " t y p e s . " B u t sense-perceptible things are n o t so c o m p l e t e d / f o r t h e f o r m s w i t h o u t a m o t h e r are f r o m t h e Cause alone, while sense-perceptible t h i n g s are 6

6

d

e

j

1

m

a

Philo seems to be m a k i n g

t w e e n irpojTOTOKos,

a n artificial

u s e d o f E s a u in t h e

LXX,

distinction and

be­

irpajToyovos,

u s e d b y h i m e l s e w h e r e in a l a u d a t o r y s e n s e . T h e A r m . lit. = VXIKCOV VXOJV. A u c h e r renders m o r e s m o o t h l y b u t less l i t e r a l l y , " h u m i d a e m a t e r i a e . " O L o m i t s t h e s e last t w o w o r d s . alnojTcpas ovvdp.€a>s : A u c h e r " p o t i o r i s c a u s a e virtutis " : O L principalis virtutis." A r m . cnanel= b o t h T i V r a v , as in t h e first p a r t o f this s e n t e n c e , a n d yevvav, as h e r e . 6 ao^os Kal doreios. i.e. t h e a c t i v e a n d d i v i n e p r i n c i p l e in c o n t r a s t t o t h e female and passive principle or matter. A u c h e r renders s o m e w h a t i n a c c u r a t e l y , " s i q u i d e m s a p i e n s et g e n e r o s u s s o r titus est c a u s a m p r o p r i a m . " OTJ c o n d e n s e s a n d p a r a p h r a s e s , " adeo primogenitus melior." A r m . andhanour u s u . = KaOdXov o r KaOoXiKos. A u c h e r , p e r h a p s r i g h t l y , h e r e r e n d e r s , " in g e n e r e . " P r o b . Tradrjrfj vXrj : A u c h e r " v i t i o s i s m a t e r i a e c o m p l i c i b u s " : OL " fluxu m a t e r i a l i p a s s i b i l i s . " * O n P h i l o \ s c o n c e p t o f m a t t e r as m o t h e r s e e W o l f s o n , 6

c

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31,

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ret alodrjTd ovx OVTCOS reXeLCodevra. A u c h e r follows the A r m . o r d e r in p l a c i n g t h e n e g a t i v e after t h e w o r d m e a n i n g c o m p l e t e d " a n d renders, sensibilia v e r o perfectione praedita, n o n ita." 4 4

446

4 4

GENESIS,

BOOK

IV

c o m p l e t e d b y m a t t e r , w h i c h n o t i n e p t l y m i g h t b e said t o be the mother o f created things. 0

0

161. ( G e n . x x v . 25) W h y is the m a n called E s a u ? " E s a u " is i n t e r p r e t e d a s " a t h i n g m a d e " o r as " o a k , " b o t h being clearly expressive and indicative o f c h a r a c t e r . * F o r t h e m a n o f e v i l c h a r a c t e r is f u l l o f f i c t i o n s a n d s u g a r e d w i s d o m / as i f trained in these a n d used t o them, but he does not think o f anything sound. And foolish i g n o r a n c e , for so I call characters w h i c h are u n b e n d i n g a n d s t i f f - n e c k e d a n d u n y i e l d i n g , is s i m i l a r t o an o a k , w h i c h will b e b r o k e n s o o n e r t h a n b e n d o r y i e l d . c

d

0

h

1 6 2 . ( G e n . x x v . 2 6 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A f t e r this w e n t o u t his b r o t h e r " * ? V i r t u e a n d v i c e > are b r o t h e r s i n a s m u c h as t h e y are t h e offspring o f the s a m e soul.* A n d t h e y are enemies inas­ m u c h as t h e y are o p p o s e d t o e a c h o t h e r a n d f i g h t . W h e r e ­ fore, t h o u g h t h e y c o m e t o g e t h e r a n d are u n i t e d as b y necessity and are c o n n e c t e d b y s o m e b o n d , t h e y desire 1

TCOV yevofievcov. A r m . Isaw ; L X X ' H a a v : H e b . 'Esaw. irXdajia o r noty/ia. opvs. T h e s a m e e t y m o l o g i e s a r e g i v e n in De Congressu (>1, cf. De Sacr. Abelis 17. T h e first e t y m o l o g y is b a s e d o n H e b . 'asa{h) t o m a k e , " t h e s e c o n d o n H e b . 'es " t r e e . " OL, m a k i n g t h e interpretations p a r t o f t h e q u e s t i o n instead o f the b e g i n n i n g o f the answer, r e n d e r s , factura vel r u b o r " (/. robur " ) . rpdirov. Aucher b l a n d i s sapientiis " : OL, paraphrasing, infidus." Or wickedness." F o l l o w i n g A u c h e r in r e a d i n g A r m . bars f o r bans (Xoyovs). * L X X Kai fierd rovro (v.I. rovrov : H e b . afterwards " ) i£r}X9ev 6 aoeXtfrds avrov. dperrj Kai KaKia. rrjs avrrjs *pvx*js. °

0

c

d

4 4

4 4

4 4

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9

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44

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447

QUESTIONS

AND

ANSWERS

separation. A n d w h e n t h e y are loosed and d r a w n and freed, they b e c o m e distinct.

apart

0

163. (Gen. x x v . 26) W h y did the hand o f the second (child) seize a n d h o l d the sole o f the f o o t o f the elder ? B e c a u s e t h e n o b l e u n d e r s t a n d i n g is a f i g h t e r a n d c o n ­ t e s t a n t * a n d is b y n a t u r e g o o d i n b a t t l e / a l w a y s o p p o s i n g passion a n d n o t a l l o w i n g it t o raise itself a n d rise u p . B u t t o seize and h o l d the heel s h o w s strength o f character in t h e v i c t o r a n d in h i m w h o d o e s n o t a l l o w passion t o b e r e f r a c t o r y a n d u n b r i d l e d , a n d (it s h o w s ) the w e a k n e s s o f h i m w h o is s e i z e d . A n d i f o n e r e c e i v e s t h e s e t h i n g s n o t w i t h his e y e s b u t w i t h his understanding and m i n d / h e will g r a s p t h e greatest causes a m o n g the v i r t u e s / For w h e n t h e m i n d g e t s t h e u p p e r h a n d a n d m a i n t a i n s it, b e ­ c o m i n g m o r e g l o r i o u s a n d p r o u d , it seizes its a d v e r s a r y in i t s h a n d a n d h o l d s h i m . A n d p a s s i o n is l a m e d w h e n i t falls d o w n a n d is h e l d o n t h e g r o u n d . W h a t e l s e , t h e n , 0

c

d

9

h

1

° Lit. " they appear clearly." L X X a g r e e s w i t h H e b . in r e a d i n g , Kai r) X P o.vrov eWiAiy/xfievrj rrjs rrrepvqs ' H o W : s o t o o A r m . O . T . F a r t h e r o n in this s e c t i o n as e l s e w h e r e , e.g. in De Mut. Nom. 8 1 , P h i l o m a k e s J a c o b t h e s y m b o l o f t h e mepviarrjs o n t h e b a s i s o f t h e r e ­ s e m b l a n c e ( i m p l i e d in the H e b . o f G e n . x x v . 2 6 ) b e t w e e n t h e n a m e Ya'aqob a n d t h e w o r d *dqeb h e e l . " OL h e r e h a s c a l c a n e u m , " as d o e s P h i l o b e l o w . W e must therefore a s s u m e t h a t t h e A r m . t r a n s l a t o r is i n a c c u r a t e h e r e . R e a d i n g , w i t h A u c h e r , A r m . k'anzi f o r kam zi. 6 tnrovoaios XoytGpLos ( o r vovs) : OL studiosus a n i m u s . " * aytovLOTfjs o r , as P h i l o e l s e w h e r e c a l l s J a c o b , daKrjTrjs. OL strenuus." A u c h e r renders freely, paratus ad mortem." irdOet: OL vitium " : A u c h e r cupiditatibus." S i m i l a r l y OL, l u c t a t o r i s n o n a d m i t t e n d i s (I. admittentis " ) m a l u m e x a c e r u a r i . " A u c h e r r e n d e r s less a c c u r a t e l y , v i c t o r i s , q u i v i x sinit j u g u m d e t r e c t a r e . " B

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* Xoytopitp Kai vcp. OL i n v e n i e t facilitates virtutis i d o n e a s . "

k

448

4 4

44

GENESIS,

BOOK

IV a

must w e consider this than the p o s s e s s i o n o f m o r a l excellence ? W h e n c e he received the accurate name o f Supplanter, w h o m the H e b r e w s call " J a c o b . " 0

c

1 6 4 . ( G e n . x x v . 2 6 ) W h y is I s a a c s a i d t o h a v e b e g o t t e n sons (at the age) o f sixty years ? T h e number sixty is t h e m e a s u r e w h i c h i n c l u d e s i n itself t h o s e (bodies) w h i c h are the z o d i a c in t h e w o r l d w h e n the t w e l v e p e n t a g o n s are n u m b e r e d t o g e t h e r / T h e same relation w h i c h the n u m b e r six bears t o the units the n u m b e r sixty (bears) to the tens. F o r through the h e x a d the entire h e a v e n a n d w o r l d w e r e m a d e / a n d in his sixtieth (year) the perfect m a n * b e g a t (sons), in a c c o r d a n c e with h i s k i n s h i p w i t h t h e w o r l d / ' f o r a s t h e n u m b e r s i x t y is k i n to the n u m b e r six, so the virtuous m a n (is k i n ) t o t h e e n t i r e w o r l d . W h e r e f o r e j u s t a s t h e r e is i n t h e w o r l d s o m e ­ t h i n g w h i c h is a p u r e s u b s t a n c e / w h i c h t h e h e a v e n o b t a i n s d

e

9

k

° P o s s i b l y t h e A r m . t r a n s l a t o r r e a d OX^OLS f o r daicqms. KaXoKayadias o r evrjOelas. TTrepviorris is h e r e r e n d e r e d b y t w o A r m . w o r d s . A u c h e r has " D e c e p t o r e m et S u p p l a n t a t o r e m . " P h i l o h e r e differs s l i g h t l y f r o m S c r i p t u r e , w h i c h s a y s that I s a a c w a s s i x t y y e a r s o l d w h e n R e b e k a h b o r e h i m s o n s . T h i s s e e m s t o b e t h e o n l y p a s s a g e in w h i c h P h i l o s p e c u ­ lates o n t h e s y m b o l i s m o f 6 0 . A u c h e r renders, " q u i n q u e a n g u l o r u m d u o d e c i m divis i o n i b u s s i m u l s u m p t i s . " OL h a s s o m e t h i n g q u i t e different. W h a t t h e p e n t a g o n s are is far f r o m c l e a r t o m e . B u t see P l a t o , Timaeus 5 5 c , o n t h e d o d e c a h e d r o n ( o f w h i c h t h e t w e l v e sides are p e n t a g o n s ) w h i c h G o d is said t o use f o r the d e c o r a t i o n (8ia£a>ypaj>) o f t h e c o s m o s . R . G . B u r y in the L o e b P l a t o r e m a r k s ad loc. " T h e r e f e r e n c e m a y b e t o t h e signs o f the z o d i a c . " Xdyov : OL " e l e g a n t i a m " ( ! ) . Cf. De Opif. Mundl 89 d avpLiras Koopos GTeXeiiodrj Kara. TT]V e£doos dpidpov reXeiov vaiv. F o r similar p a s s a g e s s e e Staehel, p p . 32-34. *' d rtXcios. Kara rr\v npos rov Koopuov ovyycvetav : OL " s e c u n d u m seculi p r o x i m i t a t e m . " b

c

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9

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* d oirovoaZos : OL " s t r e n u u s . " SUPPL.

I

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ovoia. 449

QUESTIONS

AND

ANSWERS

as its l o t , a n d t h e r e is s o m e t h i n g m i x e d a n d c o r r u p t i b l e , " ( n a m e l y ) w h a t e v e r is s u b l u n a r y , s o a l s o , s a y s ( S c r i p t u r e ) , is i t fitting t h a t t h e o f f s p r i n g o f t h e v i r t u o u s m a n b e d i s t i n ­ guished and separated into a mortal and immortal (son). F o r o f t h e s e s o n s o n e is h e a v e n l y a n d t h e o t h e r e a r t h l y / 6

c

e

*165. ( G e n . x x v . 27) W h y was Esau a hunter and man o f t h e fields, a n d J a c o b a s i m p l e m a n , l i v i n g a t h o m e ? This passage admits o f allegorizing, for the wicked m a n is ( s o ) in a t w o f o l d w a y , b e i n g a h u n t e r a n d a m a n o f t h e fields. W h e r e f o r e ? B e c a u s e j u s t as a h u n t e r s p e n d s his t i m e with d o g s and beasts, so d o e s the cruel m a n with passions and evils, o f w h i c h s o m e , w h i c h are like beasts, m a k e the mind * wild and untamed and intractable and ferocious a n d b e s t i a l ; a n d s o m e (are like) d o g s because t h e y i n d u l g e i m m o d e r a t e i m p u l s e s a n d i n all t h i n g s a c t m a d l y and furiously. I n addition t o this, being a m a n o f t h e fields, h e i s w i t h o u t a c i t y a n d a f u g i t i v e f r o m t h e l a w s , * unknowing o f right behaviour a n d u n b r i d l e d a n d re­ fractory and n o t having a n y t h i n g in c o m m o n with righteous and g o o d m e n , and an e n e m y o f intercourse, humaneness and c o m m u n i t y , " and leading an unsocial life. B u t the 1

3

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Symbolized b y Esau and Jacob. 6 pep ovpdvios, 6 8c yrjivos* P h i l o c o m m e n t s o n t h i s v e r s e in Leg. All. iii. 2-3 a n d , m o r e b r i e f l y , in De Plantatione 4 4 a n d De Congressu 6 2 . L X X Kal tfv *H(7au avOpatnos clocks Kvvrjyciv, dypoiKos' 'Ia/ccu/? d

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A r m . dzneay u s u . = hewds* A u c h e r h e r e r e n d e r s , " n e f a r i u s " : OL " p r a v u s . " * TOV vovv o r rr)v Bidvoiav. dpLCTpois oppiats. OL c u r i o u s l y r e n d e r s , " j u s t o p l u s satiati." Leg. All. iii. 3 r e a d s a little d i f f e r e n t l y diroXis . . . Kal doiKos, vyas dpcrrjs OJV. Lit. " untasting." A u c h e r renders, " rectae vitae gustus nescius." OIKCLOTTJTOS KOL (fnXavOpojmas Kal Koivaivias. i

k

1

m

N

0

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piov.

GENESIS, BOOK

IV

wise and cultivated man," o n the other h a n d , possesses b o t h o f t h e f o l l o w i n g ( q u a l i t i e s ) : h e is s i m p l e a n d h e l i v e s a t h o m e . A simple nature shows the truth o f simplicity and a l a c k o f flattery a n d h y p o c r i s y , w h i l e h y p o c r i t e s , flatterers and charlatans contrive to s h o w the opposite. M o r e o v e r , t h e d o m e s t i c c a r e o f t h e h o u s e is a n a n t i t h e s i s t o l i v i n g i n t h e fields/ f o r o n e o f t h e s e ( s t a t e s ) is h o u s e h o l d - m a n a g e ­ ment a n d is a s p e c i a l i n s t a n c e o f s t a t e c r a f t o n a s m a l l s c a l e / since statecraft and h o u s e h o l d - m a n a g e m e n t are related v i r t u e s / w h i c h , it w o u l d n o t b e amiss t o s h o w , are, a s i t w e r e , i n t e r c h a n g e a b l e , b o t h b e c a u s e s t a t e c r a f t is h o u s e h o l d - m a n a g e m e n t in the state, and because house­ h o l d - m a n a g e m e n t is s t a t e c r a f t i n t h e h o m e . 6

c

e

*166. (Gen. x x v . 28) W h y does (Scripture) say, " Isaac loved Esau, and Rebekah was loving J a c o b " ? Who would not admire the position o f the names which stand contrasted and dexterously placed, being aptly and h

a

6 ootfros /cat dorelos. OL h a s s i m p l y " u r b a n u s . " T O dnXaorov rjdos 8TJXOL TTJV rrjs a7rX6rrjros dXrj0€iav. The G r e e k f r a g , f r o m P r o c o p i u s p a r a p h r a s e s , firjbkv cxcov im7rXaorov r) IrrdoaKrov KCLKOV. OL r e n d e r s , infictum insinuat p r o simplicitate." yorjres o r j3. L X X f o l l o w s H e b . in d i s t i n g u i s h ­ i n g t h e a o r i s t a n d i m p e r f e c t a s p e c t s in t h e t w o o c c u r r e n c e s of dyarrdv. 0

4 4

0

d

4 4

e

f

4 4

4 4

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H

451

QUESTIONS

AND

ANSWERS a

fittingly adjusted t o the correct writing ? For " loved " as a narrative (tense) indicates p a s t t i m e , while " w a s l o v i n g " ( i n d i c a t e s ) w h a t is a l w a y s p r e s e n t a n d is e t e r n a l l y the same without ever admitting an end or t e r m i n a t i o n / A n d m a y i t n o t b e t h a t t h i s is r i g h t l y ( s a i d ) ? * F o r t h e a d m i s s i o n o f evil a n d w e a k n e s s / if it d o e s s o m e t i m e s o c c u r , is shortlived and e p h e m e r a l / b u t that o f virtue is, in a certain sense, i m m o r t a l / since it d o e s n o t a d m i t o f regret or c h a n g e o f m i n d / ' b

0

h

*167- ( G e n . x x v . 2 8 ) W h y d o e s h e ( I s a a c ) l o v e ( E s a u ) f o r s o m e (stated) reason, f o r (Scripture) says, " b e c a u s e his v e n i s o n w a s f o o d f o r h i m , " while his m o t h e r l o v e d ( J a c o b ) without a reason ? k

1

44

° S i m i l a r l y OL, quis n o n miretur n o m i n u m positionem, tarn r e c t e et a p t i s s i m e r e b u s c o n s o n a n t e m ? " The Greek f r a g , h a s m o r e b r i e f l y a n d c l e a r l y ris 8* av OVK aydaano TO 4 4

T)ydirr\a*. TOV 'Hc/au* 17 8 e 'Pej8eV/ca r)yd7ra b

TOV Ta/aojS " ;

44

O n e A r m . M S . o m i t s as a n a r r a t i v e ( t e n s e ) . " T h e G r e e k f r a g , has napcXyXvOe. S i m i l a r l y OL, q u o d v e r o d i l i g i t u r a d e s t u t r i q u e et s e m p i t e r n a t u r sine fine d e f e c t i o n i s . " T h e G r e e k f r a g , has m u c h m o r e b r i e f l y irdpeonv dei. T h e r e is n o p a r a l l e l t o this s e n t e n c e in t h e G r e e k f r a g , o r OL. T h e G r e e k f r a g , h a s m o r e b r i e f l y dirohoxr) rov avXov. OL h a s prava conversatio." oXtyoxpdvios ion KOL irjp.€poSt as in t h e G r e e k f r a g . : OL temporalis, utpote diurna, non diuturna est." TOV onovhalov, as in t h e G r e e k f r a g . OL respui" (marg. r e p r o b i " ) m u s t b e a n e r r o r f o r recti " o r the l i k e . *' Tponov Tivd dQavarit^rai. T h e G r e e k f r a g , has s i m p l y adavari^rai. OL, m i s u n d e r s t a n d i n g TpoirovTivd, has mores immortales." T h e s e n t e n c e s f o l l o w i n g dflavaTi^erai in t h e G r e e k f r a g . ( H a r r i s , p . 3 9 ) b e l o n g t o t h e f o l l o w i n g s e c t i o n , QG iv. 1 6 7 . * pLCTavoiav rj ptcTapieXos : OL impoenitibiles." * L X X oTi 17 dripa avrov /Upturns avrtp: H e b . b e c a u s e v e n i s o n w a s in his m o u t h . " i.e. w i t h o u t a r e a s o n f o r R e b e k a h ' s l o v e b e i n g stated in Scripture. 452 c

d

44

6

f

44

9

44

H

44

44

44

44

4 4

4 4

1

GENESIS, B O O K IV 0

M o s t w i s e l y is ( t h i s s a i d ) , f o r v i r t u e is n o t l o v e d f o r a n y other reason. A n d concerning this s o m e o f the y o u n g e r (philosophers) a n d t h o s e w h o are r e c e n t , h a v i n g received their v i r t u e - l o v i n g o p i n i o n s d i r e c t l y f r o m M o s e s as f r o m a s o u r c e / ( h a v e s t a t e d ) t h a t t h e g o o d a l o n e is d e s i r e d a n d p l e a s i n g f o r i t s o w n s a k e . B u t t h a t w h i c h is n o t o f t h i s n a t u r e (is l o v e d ) f o r i t s u s e f u l n e s s . A n d so, (Scripture) a d d s , " h e loved ( h i m ) b e c a u s e his v e n i s o n w a s f o o d for h i m . " A n d t h i s is m o s t n a t u r a l / f o r i t is n o t t h e v e n i s o n t h a t it s p e a k s o f as f o o d b u t h i s h u n t i n g o f c h a r a c t e r i t s e l f a s o f a w i l d a n i m a l . A n d t h i s i n d e e d is t h e w a y i t i s . T h e s o u l o f t h e p h i l o s o p h e r is n o t n o u r i s h e d o r f e d b y a n y ­ t h i n g so m u c h as b y b e i n g a b l e t o h u n t d o w n t h e p a s s i o n s a n d t o k e e p all v i c e a t b a y . 0

0

6

9

h

*168. ( G e n . x x v . 2 9 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A n d J a c o b prepared a preparation " * ? I k n o w that things o f this kind provide (occasion for) ridicule and m o c k i n g derision t o uncultivated m e n and ° T h e b r i e f G r e e k f r a g , h a s T O anovoaiov : Aucher, follow­ ing the O L " studiosus," has " virtute praeditus." In A r m . t h e a d j e c t i v e c a n b e either n e u t e r o r m a s c u l i n e . i.e. o t h e r t h a n itself. T h e G r e e k f r a g , r e a d s ov St' erepov ri dyaTrdrai: O L " e x u t r a q u e p a r t e d i l i g i t u r . " A u c h e r renders, " nonnulli j u n i o r u m n o v i s s i m o r u m q u e " : O L has s i m p l y " n o n n u l l i . " There seem to b e n o other r e f e r e n c e s in P h i l o t o ot vecorepoi which clearly indicate to w h a t s c h o o l o f t h o u g h t h e refers. cvdvs 8ex6p,€VOL OJS dno Trrjyijs TWOS irapd MOJVOCOJS rds iAapeTovs yvojp,as (vel sim.) : OL has m e r e l y " i m i t a n t e s Mosen." T h e G r e e k f r a g , ( w h i c h r e s u m e s h e r e ) h a s T O S C p,-r) 0

c

d

e

TOLOVTOV,

€K

TOJV

XpeiOJV.

OL, misconstruing, reads naturalis s u u m q u e e d i c t u m e s t . " F

9

VOIKU)TO.TOV.

r) TOV iXoo6ov

h

T (

" e s c a fuit

ei

* wd0ij.

* L X X TJt//r)oev ok 'Ia/cd># tyep-a (similarly A r m . Philo below): Heb. " And Jacob cooked a cooking " ( A . V . " And J a c o b sod pottage " ) . 453

QUESTIONS A N D

ANSWERS 0

those w h o lack consistency o f character and d o not recog­ nize a n y f o r m or appearance o f virtue and attribute their own uneducatedness and stupidity and perversity and thoughtlessness t o the h o l y Scriptures, w h i c h are m o r e truthful than any other thing. A n d t h e r e a s o n f o r t h i s is t h a t j u s t as t h e b l i n d m e r e l y t o u c h a n d a p p r o a c h a n d c o m e near t o b o d i e s b y t o u c h b u t are n o t able t o perceive their colour, shape, form or any other particular property what­ ever, so also u n e d u c a t e d , untrained and u n t a u g h t m e n , blinded in soul a n d t h i c k - s k i n n e d , d w e l l o n the literal meaning only rather than o n the (content o f the) narrative a n d t o u c h a n d deal w i t h o n l y the w o r d s a n d the literal text. B u t t h e y are u n a b l e t o l o o k into t h e inner ( m e a n i n g ) at t h e intelligible f o r m s / A n d t h e literal m e a n i n g con­ tains a n o t insignificant* r e p r o o f o f the intemperate m a n f o r t h e a d m o n i t i o n o f t h o s e w h o c a n b e c u r e d / F o r it w a s n o t f o r the sake o f a trifling c o o k e d p o t t a g e t h a t ( E s a u ) g a v e u p h i s r i g h t s a s first-born and yielded to the y o u n g e r (brother) b u t because he m a d e himself a slave t o the pleasures o f the b e l l y L e t h i m b e reproved and c o n 6

c

d

e

f

0

1

1:

m

° rots' dfjiovaois Kal TOLS dvapp.doTOis TO ydos. dpeTrjs. Text slightly e m e n d e d b y A u c h e r . L i t . " in e y e s o f t h e s o u l . " M e a n i n g uncertain : A u c h e r " caecutientes." Meaning uncertain: A u c h e r r e n d e r s , " s u p r a litteras tantum insidunt." OL h a s " in s e r m o n e n a r r a t i o n i s o c c u pati." TOLS ovofxaoi Kal TOLS pnr)Tois Xoyois, b

c

d

3

f

9

h

Trpos

1

TOL vorjTa

€i8rj.

T h e G r e e k f r a g , ( w h i c h b e g i n s h e r e ) has T O PTJTOV TT}S BLrfyiljocoJS. * Lit. " small." T h e G r e e k frag, omits the adjective. eXcyxov TOV aKoXdorov, as in t h e G r e e k f r a g . npos vovOcolav TCOV 0€pa7T€vcoOai ovvapLcvcov, as in the G r e e k frag. TOJV TrpeoficLOjv, as in t h e G r e e k f r a g . , w h i c h , h o w e v e r , d o e s n o t b e g i n t h e s e n t e n c e w i t h ov yap, as d o e s the text f o l l o w e d b y t h e A r m . , b u t w i t h d yap, a n d t h e r e f o r e has n o contrast between the t w o clauses. S o t h e G r e e k f r a g . , BovXos yaorpds rjoovals : OL " f a m u l u s ventris." k

1

M

n

454

GENESIS,

BOOK

IV

d e m n e d as o n e w h o n e v e r w a s z e a l o u s f o r r e s t r a i n t a n d continence. ( T h e p a s s a g e ) a l s o c o n t a i n s w h a t is i n a c c o r ­ dance with the appearance o f opinion, (namely) a m o s t natural explanation o f the narrative. For everything that is c o o k e d is d i s s o l v e d , a n d t h e r e is a d e c r e a s e a n d l o s s o f t h e v i r t u e w h i c h i t f o r m e r l y h a d . A n d t o t h i s is p a s s i o n l i k e n e d i n f o r m ( b y S c r i p t u r e ) . F o r t h i s is u n s a l t e d a n d unbelieving. A n d the self-restraint o f c o n t i n e n c e loosens a n d dissolves it t h r o u g h reason b y tearing apart and c u t t i n g u p its s i n e w s a n d s t r e n g t h . 0

6

c

d

6

1

*169. (Gen. x x v . 29) W h y does (Scripture) say, " Esau c a m e f r o m t h e field, g i v i n g u p " ? I n t h e c a s e o f t h e p a t r i a r c h s / g i v i n g u p is s a i d t o b e a d d i n g / f o r w h e n t h e y g i v e u p m o r t a l life, t h e y a r e a d d e d t o the other life/' B u t the w i c k e d m a n has o n l y a deficiency, s i n c e h e suffers o n l y f r o m a n i n c e s s a n t h u n g e r f o r v i r t u e m o r e than from that for food and drink. 9

k

a

T h e G r e e k f r a g , r e a d s a little differently els dvetSos 7TpoK€io9oj TOJV fjn/jnoTc ZfiXov iyKparclas Xafiovrcov. O r i g i n a l l y , p e r h a p s , t h e G r e e k w a s TOV P^TTOTC . . . AajSeiV, as in t h e A r m . a n d OL " v i t u p e r a t o r (/. " v i t u p e r a t u r " ) n u l l u m c o n t i n e n t i a e zelum sectando." T h e a b o v e is a literal t r a n s l a t i o n o f t h e o b s c u r e A r m . , w h i c h A u c h e r m o r e f r e e l y r e n d e r s , " h a b e t et o p i n i o n i s l o c u s n a t u r a l e m q u a n d a m r a t i o n e m historiae e l u c i d a n d a e . " OL p a r a p h r a s e s , " ita altiora intellectu hujus d i c t i veritatis titulos c o m m e n d a t . " TTJS BvvdpLcojs : OL " v i r t u t e . " irdOos* T h e A r m . lit. = dvaXov Kal aircidh* a n d s e e m s t o b e c o r ­ r u p t . OL r e a d s " q u o d p o t e r a t n o n c o c t u m {marg. " c o n tactum " ) nullo subjacere i m p r o p e r i o . " Xoyoj. F o r a parallel t o t h e i d e a see De Sacr. Abelis 8 1 . L X X €KX€LTTOJV I Heb. " weary." T h e G r e e k f r a g , h a s TOJV oTrovhaiojv. S o t h e G r e e k f r a g . , 17 e/cAen/us elvai Xeyerai TTpood eats, L i t . " t o t h a t l i f e . " T h e G r e e k f r a g , has ddavdroj ^cofj: OL " i m m o r t a l i t a s . " S o the G r e e k f r a g . , p,6vov Xip,6v dperijs vnopLevajv doidoTarov, 6

d

C

c

f

9

h

1

i

k

455

QUESTIONS

AND

ANSWERS

170. ( G e n . x x v . 3 0 ) W h y d o e s ( E s a u ) s a y , " G i v e m e a taste o f that red p o t t a g e , for I have given u p " ? T h e passion-loving and unmanly character confesses his h u n g e r for w i s d o m and p r u d e n c e a n d , at the s a m e t i m e , h i s d e f i c i e n c y i n all v i r t u e / F o r this reason he straightway hastens to taste o f passion, not considering t h i s a s a n y t h i n g less t h a n h i s v i r t u e b u t ( a s s o m e t h i n g ) c o o k e d a n d m i x e d s o a s t o b e p l e a s i n g f o r its p l e a s u r a b l e c o l o u r / A n d (Scripture) calls this ( p o t t a g e ) " r e d , " a d d i n g (this w o r d ) as g e n u i n e l y related t o his p a s s i o n / for an i m p u l s e is m o r e r e d w h e n p a s s i o n is r e d d e n e d o r else b e c a u s e i t is p r o p e r a n d fitting t h a t t h o s e w h o a r e i n p a s s i o n should blush and b e ashamed o f lauding and honouring shameful t h i n g s as t h o u g h ( t h e y were) g o o d a n d s e e m l y . a

0

c

e

h

1

171. ( G e n . x x v . 3 0 ) W h y is h i s n a m e c a l l e d " E d o m " ? " E d o m " t r a n s l a t e d i n t o t h e A r m e n i a n * t o n g u e is c a l l e d " f l a m e - c o l o u r e d " o r " e a r t h y , " a n d t h i s n a m e is a p p r o ­ p r i a t e l y g i v e n t o h i m w h o is i n t e m p e r a t e a n d u n r e s t r a i n e d in character, and seeks n o t heavenly and divine things but a l l t h a t is e a r t h y a n d c o r r u p t i b l e . " A n d n o t e v e n i n s l e e p k

1

1

L X X yevadv fie diro TOV eij/efiaTos TOV nvppov TOVTOV OTL e/cAetVai eyw. I n t h e H e b . t h e r e a p o t t a g e adorn is c o n n e c t e d w i t h t h e n a m e Edom, d e s c e n d a n t s o f E s a u . T O (friAoiraOes /cat dVavopoi; r)0os. Xifiov aortas /cat povrjo€QJS. dfiov 7rdorjS eKAeuftiv dpeTrjs. A r m . amok'eal m e a n s b o t h c o o k e d " a n d tempered." A u c h e r here renders, contemperatum." T h e OL, t h o u g h confused, seems to favour the former rendering. Variant t o b e p l e a s i n g as m o r e p l e a s u r a b l e . " A u c h e r m i s c o n s t r u e s , I t h i n k , in r e n d e r i n g , simile vitio suo adjecto." * dp/r/J. T e x t s l i g h t l y e m e n d e d . A u c h e r r e n d e r s literally, quia m a j o r e m h a b e t i m p e t u m rufa, a t q u e r u b i c u n d a c u p i d i t a s . " * Sic ! T h e o r i g i n a l , o f c o u r s e , h a d Greek." \dyivos vel sim. y-qivos, as in Quod Deus Tmmut. Sit 148. ov T < X ovpdvia /cat 0eta dAAd TT&V yr\ivov /cat 0aprov. 456 0

1

6

e

d

e

44

44

4 4

/

4 4

9

4 4

1

44

4 4

k

1

m

GENESIS, B O O K IV d o e s h e k n o w t h e F o r m t h a t is w i t h o u t q u a l i t y a n d s h a p e a n d f o r m a n d b o d y , " b u t h e is t h e s l a v e o f c o l o u r s a n d q u a l i t i e s , b y w h i c h all t h e s e n s e s a r e d e c e i v e d . b

0

* 1 7 2 . ( G e n . x x v . 3 1 ) W h y d o e s his b r o t h e r s a y , " Sell m e this d a y t h y birthright " ? T h e literal m e a n i n g , it w o u l d s e e m / s h o w s t h e g r e e d o f the y o u n g e r in wishing t o deprive his elder b r o t h e r o f his rights/ B u t t h e v i r t u o u s m a n is n o t g r e e d y / i n a s m u c h a s h e is a c o m p a n i o n o f f r u g a l i t y a n d r e s t r a i n t / a n d is e s p e c i ­ ally helpful in t h e s e / H e therefore clearly understands that a continuous and unlimited abundance o f possessions is t h e o c c a s i o n a n d c a u s e o f s i n t o t h e w i c k e d m a n and is n e c e s s a r y t o t h e r i g h t e o u s m a n a l o n e / A n d h e c o n s i d e r s d

1

k

° T O CLTTOLOV Kal dax^p-driaTov Kal dfiopov Kal daoopLarov etSo?. OL h a s m e r e l y " in r e p r e h e n s i b i i e m v i t a m . " at aloOrjaeis. OL " q u i b u s p e r o m n e m s e n s u m o p p r i m i t u r , " p e r h a p s r e a d i n g a f o r m o f irareladai i n s t e a d o f diraTaodai. L X X 'A7rdSou jitot orjpepov rd TrpojTOTOKcld GOV ipou T O pkv prjTov, ota rep OOKHZV, as in t h e G r e e k f r a g , f r o m Cat. Lipsiensis. T h e A r m . uses t w o w o r d s t o r e n d e r irXeoveglav, w h i c h is f o u n d in b o t h G r e e k f r a g m e n t s , C a t . L i p s , a n d P r o c o p i u s . S o , a l m o s t e x a c t l y , C a t . L i p s . , a^ercpiC^oQai doe\T0T0K€La. vopLoOeola. OL r e a d s m o r e b r i e f l y divinum responsum consonat priori." A

0

c

4 4

d

4 4

f

g

h

3

K

m

1

4 4

459

QUESTIONS

AND

ANSWERS

despises and rejects the things o f the w i c k e d m a n / so the w i c k e d m a n (despises) the t h o u g h t s and deeds and words o f the virtuous m a n . F o r i t is i m p o s s i b l e a n d u n ­ viable that concord should ever c o m e into being from harmony and disharmony. 0

0

175. (Gen. x x v i . 1) W h y does a famine c o m e u p o n the l a n d b e s i d e t h e earlier f a m i n e w h i c h c a m e in t h e t i m e o f Abraham ? I t is f i t t i n g t o i n q u i r e w h y ( S c r i p t u r e ) a d d s , " u p o n t h e l a n d , " f o r w h e r e else d o e s a f a m i n e ever c o m e i f n o t u p o n t h e l a n d ? F o r i t is n o t p r o p e r t o s a y " i n h e a v e n . " But m a y it n o t b e that the passage contains an allegory ? For t h e b o d y is a n e a r t h y s u b s t a n c e a b o u t u s , a n d w h e n t h e v i r t u o u s a n d purified m i n d d w e l l s in it, it causes a f a m i n e n o t o f f o o d and drink b u t o f w r o n g d o i n g / A n d these famines are distinct. T h e f o r m e r was a l a c k o f i g n o r a n c e and uneducatedness * in the m a n w h o has progressed and b e c o m e perfect through education and teaching. But s u p e r i o r t o t h i s is t h e d e s t r u c t i o n o f t h i n g s n o t i n a c c o r d a

e

f

9

3

0

P r o c o p i u s r e a d s m o r e b r i e f l y KOKL^L yap WOTTCP 6 doretos rd rov av\ov. OL h a s " s o l e r t i a m (I. " s o l e t e n i m " ) s t r e n u u s p r a v o r u m spernere facta." S o P r o c o p i u s , rd rov doreiov Kai fiovXevpiara Kai 7rpd^€is Kai Xdyovs* OL h a s " d e r o g a t e n i m et p r a v u s s t u d i o s u m . " P r o c o p i u s r e a d s m o r e b r i e f l y davpu$o>vov yap dpp,ovia irpos dvapp.oorlav. L X X 'EycVcro 8c Xifios iirl rrjs yrjs X^P ^ Xip.ov rov rrporepov ( H e b . " t h e first " ) os iyevrjOrj iv rip XP° ° £ 'AjSpad/x. dXXrjyopiav. yrjivrj ovota vel sim. : OL " t e r r e n u s sensus " : A u c h e r " terrenum." d O7rovhatos Kai KadapOcls vovs i OL " p u r a et s o b r i a mens." dhiKi&v. * evSeta dptadlas Kai dirathcvotas. iv rep rrpoKo^avri /cat reXeiojOivrt, iK rraiheias Kai hioaoKaXias. H e r e , as o f t e n e l s e w h e r e in P h i l o , A b r a h a m is a s y m b o l o f v i r t u e a c q u i r e d t h r o u g h l e a r n i n g in c o n t r a s t t o I s a a c as a s y m b o l o f n a t u r a l o r s e l f - t a u g h t v i r t u e a n d t o J a c o b as a s y m b o l o f virtue acquired b y practice. 0

c

d

1

V

e

f

9

h

1

460

T

GENESIS,

BOOK

IV

w i t h n a t u r e ° in h i m w h o possesses v i r t u e b y n a t u r e , w i t h ­ out taking thought or practising but b y the p o w e r o f self-teaching and self-hearing. B o t h are excellent a n d a g r e e a b l e t o all h a p p i n e s s a n d p r o s p e r i t y a n d s a g a c i t y , a n d are susceptible o f j o y . 0

c

176. ( G e n . x x v i . 1) W h a t is t h e m e a n i n g o f t h e w o r d s , " Isaac w e n t to A b i m e l e c h , k i n g o f the Philistines, t o Gerara " ? T h e literal m e a n i n g clearly s h o w s his j o u r n e y i n g . But as f o r t h e d e e p e r m e a n i n g , it requires a m o r e e x a c t i n q u i r y a n d e x a m i n a t i o n , w h i c h w e shall reveal a n d m a k e clear through the interpretation o f the names. For " Abime­ l e c h " is t o b e i n t e r p r e t e d a s " f a t h e r k i n g , " a n d " P h i l i ­ stines " as " f o r e i g n e r s , " a n d " Gerara " as " h e d g e . " d

e

/

9

h

177. ( G e n . x x v i . 2 ) W h y d o e s t h e ( d i v i n e ) w o r d * s a y t o him, " D o not g o down to E g y p t " * ? ° T e x t and meaning uncertain. A u c h e r renders, " v e r u m his s u p e r i o r est c o r r u p t i o ( v i t i o r u m ) p r a e t e r n a t u r a m . " OL p a r a p h r a s e s , " n o v i s s i m a v 4

4

in s o j o u r n . "

Arm. O.T.

4 4

dwelt."

r e a d i n g irapcpKTjaev k

468

p.

Arm. andLXX

5 9 ) , Sia^e'pet

oiKaiojpLara

ovvioBaoOai (sic) voei, Oioei rd (frvoci, wore Kai

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L X X h a s s i m p l y KarojKrjocv,

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T h e A r m . P h i l o s e e m s t o reflect a

as in o n e L X X M S . 4 4

vop.ip.ojv

rd rd

Gerara."

(E).

GENESIS,

BOOK

IV

" G e r a r " is t o b e i n t e r p r e t e d a s " h e d g e , " ° w h i c h w e allegorically declare to b e that which concerns the b o d y a n d w h a t e v e r external t h i n g s vain, e m p t y a n d useless opinions blindly invent. F o r he w h o dwells within this h e d g e is w r e t c h e d , s e r v i n g m a n y i m p l a c a b l e , c r u e l a n d inexorable masters. A n d he endures their threats, being d e c e i v e d , in t h e m a n n e r o f beasts, b y w h a t is n o t g o o d as t h o u g h i t w e r e t h e b e s t o f all. B u t the sojourner i m a g i n e s the h o p e o f his entire f r e e d o m / b e i n g c o n t e n t e d w i t h necessities. W h e r e f o r e h e easily slips a w a y f r o m t h e h e d g e a n d f r o m t h e snares w h i c h are in it. b

0

d

f

186. ( G e n . x x v i . 7) W h o are t h e m e n w h o inquired c o n ­ c e r n i n g his wife ? T o t h e various parts o f t h e soul there are t h o u g h t s re­ lated as i n h a b i t a n t s as f o l l o w s . T o t h e rational ( p a r t ) * (are related t h o u g h t s ) pertaining t o w i s d o m a n d folly ; t o the i r a s c i b l e (are related t h o u g h t s ) pertaining t o c o u r a g e and c o w a r d i c e ; t o the a p p e t i t i v e (are related a

h

3

k

1

m

a

foayfios, a w o r d w h i c h t h e L X X u s u a l l y e m p l o y s t o r e n d e r H e b . gaoler. I n QG i v . 5 9 ( o n G e n . x x . 1) P h i l o e x p l a i n s G e r a r as " t h e r e g i o n o f G o d - l o v i n g t h o u g h t s , " e v i d e n t l y c o n n e c t i n g it w i t h H e b . ger " s o j o u r n e r " o r " resident a l i e n . " dXXrjyopovvres. OL " i n f r u c t u o s a s p e o c c u p a t u s . " 6 ndpoiKos. A u c h e r renders, " at peregrinus spe q u a d a m depicta totalis s u a e libertatis " : OL " i n c o l a v e r o s p e m sibi r e c o n d i t futurae l i b e r t a t i s . " OL " c u j u s s p e m f a c i l l i m e e i f u g i e t . " OL reads differently " q u i s u n t illi viri q u o s S c r i p t u r a m e m i n i t ? " P h i l o h e r e c o m m e n t s o n l y o n t h e first p a r t o f the v e r s e , w h i c h g o e s o n t o s a y t h a t I s a a c r e p o r t e d R e b e k a h t o b e his sister, f e a r i n g t h a t t h e m e n o f G e r a r m i g h t k i l l h i m b e c a u s e o f her b e a u t y , €KaOTOLS TOLS TT]S fax^S p.4p€OLV OLKCLOL ClOX XoyiOp.ol LOOTTtp 0

c

d

e

/

0

h

olKTjlTOptS.

* Ttp XoyiKtp. OL r e n d e r s , " p a r t e m e l o q u e n t i a e . " ' oov p l a y i n g . " TeAetW. iraihid. A u c h e r r e n d e r s s o m e w h a t differently, ex quo s e c u n d u m u s u m r e c e p t u m et p e r f e c t o r u m j u c u n d i t a s g r a t a et h o n e s t a v o c a t u r p a e d i a ( r e l a x a t i o a n i m i , l u d u s , j o c u s ) . " OL has superveniente autem perfectorum delectatione facile t r a n s i g u n t u r . E s t e n i m in ipsis j o c o s i t a s . " * o l onovhaZoi. * OL a d d s in b o n i s o p e r i b u s . " S u c h s e e m s t o b e t h e literal m e a n i n g o f A r m . dnd arak harealk* h e r e . A u c h e r h a s c o n j u n c t i " : OL reads q u i t e differently semoti m a l o r u m . " P o s s i b l y the original G r e e k 9

h

4 4

4 4

4 4

k

4 4

4 4

had

€VTvp.f$€vdpL€vai, 1

ol

w h i c h w a s ' m i s c o p i e d as

hnvrrovp.€vai.

oatpoves.

471

QUESTIONS A N D ANSWERS 0

t h e s a c r e d w o r d o f M o s e s ° is w o n t t o call " a n g e l s , " and the stars. F o r t h e s e are, as it w e r e , intelligible, m a r v e l ­ lous and divine natures, having acquired eternal j o y un­ mixed with sorrow. S i m i l a r is t h e universal a n d w h o l e h e a v e n a n d w o r l d s i n c e it is b o t h a r a t i o n a l a n i m a l a n d a virtuous animal and philosophical b y n a t u r e / A n d for t h i s r e a s o n it is w i t h o u t s o r r o w o r fear, a n d full o f j o y . M o r e o v e r , it is said t h a t e v e n t h e F a t h e r a n d C r e a t o r o f t h e universe c o n t i n u a l l y r e j o i c e s i n H i s l i f e arui p l a y s a n d is j o y f u l , f i n d i n g p l e a s u r e i n p l a y w h i c h is in k e e p i n g w i t h the divine and in j o y f u l n e s s / A n d H e has n o need o f any­ thing nor does H e lack anything, but with j o y H e delights in H i m s e l f and in H i s p o w e r s * and in the w o r l d s m a d e b y H i m . B u t in the s y s t e m o f invisible e v i d e n c e these are m e a s u r e s o f all i n c o r p o r e a l f o r m s * i n t h e l i k e n e s s a n d i n t h e image o f the invisible/ R i g h t l y , therefore, and properly 0

d

6

9

j

a

6 Upos Xoyos Mojvoeojs. A u c h e r renders freely, " sacro M o y s e s v e r b o " : OL religiosus M o s e s . " dyycXovs, cf. De Somniis i. 1 4 1 . oi dorepes. i.e. t h e stars o r h e a v e n l y b o d i e s g e n e r a l l y . a>oiT€p voepal Kai davfidoiac Kai dctai VO€LS rivis cloiv. ovpavos K a i Koofios' £ oirovhaiov K a i (j>va€L iX6ooov. K a i 6 irarvp K a i Troir)Tr)s rv a c o m m o n l o c u t i o n in Philo. A u c h e r renders s o m e w h a t differently, gaudens condecenti divinum j o c u m jucunditate." OL a b b r e v i a t e s t h e w h o l e p a s s a g e after Creator o f the universe," reading s e m p e r d i g n o suo lusu delectari." * rats owdpicoi. N o t e t h e p l u r a l . OL r e n d e r s t h e s e n t e n c e m o r e b r i e f l y , d e l e c t a t u r e n i m in s p l e n d o r e v i r t u t u m et c r e a t u r a r u m suarum universitate." doajpLarajv ISecjv ( o r ctScSv). A u c h e r , r e m a r k i n g in a f o o t n o t e t h a t t h e s e n t e n c e is obscurissima," renders m o r e freely, invisibilis v e r o illius i d e a e , q u a e i n d i c a t i v a est h u j u s c o m p a g i n i s , i n c o r p o r e a r u m s p e c i e r u m m e n s u r a e h a e c s u n t , o m n e s illas esse in s i m i l i t u d i n e f o r m a q u e invisibilis ( c r e a t o r i s ) . " OL r e a d s m o r e intelligibly invisibili e r g o e x e m p l a r i e x i n c o r p o r a l i b u s figuris c o n s t i t u t e , m e r i t o m e n s u r a e u n i v e r s o r u m in i p s i u s (1. ipsis " ?) visibiles s u n t p r o i m i t a c u l o v e r a e a t q u e s y n c e r a e supernae imaginis." 4 4

0

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6

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9

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44

k

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4 4

44

472

GENESIS, BOOK

IV 6

does the wise m a n , ° believing (his) end (to consist in) like­ ness to G o d , strive, so far as possible, to unite the created with the uncreated and the m o r t a l with t h e i m m o r t a l , a n d not to be deficient or w a n t i n g in gladness and joyfulness in H i s likeness. F o r this reason he plays this g a m e of unchangeable and constant virtue with R e b e k a h , whose n a m e is to be interpreted in t h e A r m e n i a n l a n g u a g e as " C o n s t a n c y . T h i s g a m e and delight of t h e soul t h e wicked m a n does n o t k n o w , since he has no marriage with wonderful p l e a s u r e / B u t the progressive man,* as if look­ ing from a window, sees it b u t not the whole o f it a n d n o t the m i n g l i n g of b o t h a l o n e / F o r this there is need of the especially sharp-sighted eyes o f one accustomed (to seeing) from a distance and of those w h o are accustomed to s e e / 0

d

e

9

j

a

6 ao(j)6s, here represented b y Isaac. TO TcXos. A different text underlies OL, quapropter sapiens finem perfectum aestimando assimilare deo tunc capit nascibilem innato conjectum, festinat non deesse hujus similitudinis et jucunditatis." fitfialas dperrjs. A s usual, the A r m . translator substitutes Armenian " for Greek." BcapLovrj or vnofiovrj, see QG iv. 9 7 , 135 et al. ydfiov. Here Philo uses rjhovrj in an (exceptional) good sense. d TTpoKOTTTUiv, symbolized b y Abimelech. OL has munus," which possibly is based on a misreading of 0

c

44

d

e

44

44

f

9

h

1

44

TTpOKOTXTUiV aS TTpOLKTLKOV. j

44

Lit. those mingled." Aucher renders more freely, sive utriusque (ludum) singulariter purum." In a footnote he gives a literal render­ ing similar to mine. OL has non tamen purum sentit utrorumque jocum " (v.l. jugum " ) . Aucher renders, ad quod acutissimi oculi opus est diu assuefacti, etiam quae in consuetudine cernere." OL para­ phrases, cujus mens dubitat acutius (v.l. citius ") cernere melioras olet ( / . meliora, solet") enim suam consuetudinem pro plenitudine laudis accipere." k

4 4

4 4

4 4

1

4 4

44

44

44

473

QUESTIONS

AND

ANSWERS

a

* 1 8 9 . ( G e n . x x v i . 1 2 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " H e s o w e d in that y e a r and f o u n d hundredfold barley " ? T h e y e a r is a c o m p l e t e d t i m e a n d c o n s i s t s o f all t h e times o f t h e y e a r , w h e n i t is c a l l e d " w i t h i n i t s e l f a n d outside o f itself." N o w , o n e h u n d r e d is t h e m o s t s a c r e d of numbers, (being) a power o f the all-perfect d e c a d . B u t t h e l i t e r a l t e x t is a s o r t o f t e s t i m o n y that for the v i r t u o u s m a n t h e r e is p r o s p e r i t y b o t h in a g r i c u l t u r e a n d in o t h e r t h i n g s p e r t a i n i n g t o t h e life o f t h e w o r l d , a n d t h a t t h a t w h i c h c o m e s a f t e r w a r d s is m a n y t i m e s g r e a t e r t h a n t h a t w h i c h w a s i n t h e b e g i n n i n g , a n d is f u l l n e s s / B u t as f o r t h e d e e p e r m e a n i n g / b a r l e y is t h e f o o d o f b o t h m e n a n d i r r a t i o n a l c r e a t u r e s / b u t i n e a c h o f u s t h e m i n d is a m a n , a n d s e n s e - p e r c e p t i o n is a b e a s t . Accordingly, when barrenness and unproductivity o f g o o d things d o not follow but the soul p r e s e n t s i t s e l f as fertile l a n d like a field w h i c h is a b l e t o r e c e i v e t h e s e e d o f v i r t u e / i t b e c o m e s 0

c

d

e

f

0

h

i

OT

n

a

P h i l o here passes over G e n . xxvi. 9-11, telling o f A b i m e l e c h ' s d i s c o v e r y t h a t R e b e k a h w a s I s a a c ' s w i f e a n d his d e c r e e t h a t n o n e o f his s u b j e c t s s h o u l d m o l e s t t h e m o n p a i n o f death. P h i l o a b b r e v i a t e s t h e L X X t e x t , w h i c h r e a d s iorreipcv hi 'Iaad/c iv rfj yfj e/cctvfl /cat evpev iv Ttp iviavrtp iKeivtp e/caroGT€vovaav Kpidrjv evXdyqoev hi OVTOV Kvpios. The word Kpidrjv b a r l e y " is b a s e d o n H e b . s *6rim; o u r extant H e b . text has § arim g a t e s . " Philo c o m m e n t s o n the hundredfold yield i n De Mut. Nom. 2 6 8 - 2 6 9 . OL a n n i (sic) t e m p u s p e r f e c t u m . " i.e. s e a s o n s . V.l. a n d o u t s i d e w i t h i n itself " : OL a p u d se et infra se o m n i a h a b e r e . " T h e m e a n i n g o f t h e a p p a r e n t l y c o r r u p t A r m . t e x t is c l e a r f r o m De Spec. Leg. i v . 2 3 5 TOV iviavrov, os, KaBovnep ai>TO p/r)vv€i Tovvop.a, avTOS iv iavrtp TJLXVTLX 7rept€^et 0

4 4

e

et

4 4

c

4 4

e

d

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4 4

OVpL7T€paiOVp.€VOS.

'

*

OVVCLpiS.

Cf. QG iii. 5 6 a n d S t a e h l e , p p . 7 0 - 7 1 .

H

TO prjTOv

piapTvpiov

j

rt

1

ioTi.

Ttp

onovSaitp.

4 4

OL p a r a p h r a s e s , s e m p e r q u e ejus g e r m i n a a m p l i a n t u r plus q u a m p r i d e m . " TO rrpos hidvoiav. /cat dXdytov L^tptov, i.e. b e a s t s . K

1

m

n

474

dvOptonos r) ipvxtf*

d vovs

KOL dXoyov 0

r) r

0

atodrjais. T

VS dpeTrjs

orrippia.

GENESIS,

BOOK

IV

fruitful; a n d w h e n i t is s e e n t o b e a r i n a c c o r d a n c e w i t h its several virtues, it finds m o r e t h a n it b o r e , f o r G o d furthers the g r o w t h . " A n d f r o m the invisible t o the visible a n d a n o t h e r f o r m H e benefits t h e rational a n d t h e irra­ tional w i t h o n e a n d t h e s a m e g r a c e / in a c c o r d a n c e w i t h t h e p e r f e c t n u m b e r , t h e h u n d r e d , w h i c h is t h e m o s t p e r f e c t and sacred principle from the sacred principle o f the decad/ 0

c

e

1 9 0 . ( G e n . x x v i . 1 3 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " Progressing, he b e c a m e greater until he was very great " ? S i n c e t h e l i t e r a l m e a n i n g is c l e a r , i t is t h e d e e p e r m e a n ­ i n g t h a t m u s t b e ascertained.*' T o > the perfect n u m b e r and that w h i c h contains the year within itself (Scripture) clearly likens the progress and g r o w t h o f the m i n d , and g i v e s a n a c c o u n t o f t h e first stage.** A n d w h e n i t r e a c h e s 9

h

k

1

a

m

Lit. " furthers a n d causes to g r o w . "

0

€V€py€TOVVTOS.

c

T h e a b o v e is a literal t r a n s l a t i o n o f t h e o b s c u r e A r m . p a s s a g e , w h i c h A u c h e r r e n d e r s , " a t q u e e x i n v i s i b i l i in v i s i b i l e m , et a l i a m f o r m a m b e n e f i c e t r a n s v e h e n t e rationalem p a r t e m et i r r a t i o n a l e m . " OL p a r a p h r a s e s , " d e o p a l a m p r o f e r e n t e c e r t a e x i n v i s i b i l i s u o t h e s a u r o , u t u t r a q u e res b e n e ficia s e n t i a t , p e r s o n a v i d e l i c e t a t q u e r a t i o n a b i l i s . " d

rfj

avrfj

e

^d/nrc

f

1

dpx ?*

4 4

OL a b b r e v i a t e s t h e t e x t after g r a c e , " reading, " quae est p r i m i t i v a n u m e r i s a n c t i o n s . " L X X Kai vipwBi) ( H e b . " b e c a m e g r e a t " ) d dvOpajnos Kai 9

irpofiaivoiv H

pueL^cov iyivero

TO prjrdv.

eajs otf puiyas iyivcro * T O npos

hidvotav

o6v Xoyov. OL translates t h e w h o l e (after banish " ) , virum prudentem." 0

LXX

c

4 4

d

e

4 4

o6opa. pravus w o r d is phrase

4 4

X6ycp pi€V . . . OVTCOS 0€. oVd T7J$ fax^S' OL c u m c l a u s u l a (1. c a u s a " ) l i v o r i s i n g e s t a e . " V a r i a n t s h o w n " : OL o p t a n d o " ( / . o s t e n d e n d o " ? ) . OL r e n d e r s u n i n t e l l i g i b l y , u t p o t e i n n r m i t a t e m o p t a n d o his q u i d i r i g u n t u r , c u m p o s s i t c o n g r a t u l a r i m e l i o r i b u s . " T(p i\oooovvTL Lit. grain " — G I T O S . OL et in u t r i s q u e p r o f i c e r e , m a x i m e p h i l o s o p h i a e titulis, q u o r u m o m n e s u n a n i m e s esse o p o r t u e r a t . " A different i n t e r p r e t a t i o n o f t h i s v e r s e ( a m o n g o t h e r s ) is g i v e n in De Fuga 2 0 0 . T h e p r e c e d i n g v e r s e , G e n . x x v i . 17, o m i t t e d b y P h i l o , tells u s t h a t I s a a c settled in t h e v a l l e y o f Gerar. P h i l o a b b r e v i a t e s t h e t e x t o f t h e L x x Kai 7TaAtv 'Iaad/c a>pv£ev TO. p4aTa TOV v o a r o s a wpvfjav oi TraiBes 'AjSpad/u, TOV f

9

h

4 4

1

4 4

4 4

4 4

4 4

i

4 4

1

K

m

4 4

4 4

n

0

479

QUESTIONS

AND

ANSWERS

I n t h e l i t e r a l s e n s e ° b e c a u s e t h e w i s e m a n is b y n a t u r e h u m a n e and benevolent and forgiving and does not bear a g r u d g e t o a n y o n e a t all b u t i n o v e r c o m i n g h i s e n e m i e s thinks it right t o d o t h e m g o o d rather than h a r m . That is t h e l i t e r a l m e a n i n g . B u t as f o r t h e d e e p e r m e a n i n g / it is t h e t a s k o f t h e c o n t e m p l a t i v e m a n , e v e n t h o u g h f o r a short while the mind m a y b e o b s t r u c t e d * w h e n it is b o g g e d d o w n b y useless a n d irrelevant distractions as if b y t h e m u d a n d s l i m e o f e a r t h , t o g e t rid o f these a n d b e c o m e light * in order to b e able to look upward again a n d b e u n h i n d e r e d a n d u n i m p e d e d i n s e e i n g t h e first r a y s o f the light o f wisdom.™ 0

0

d

6

0

h

j

1

irarpos avrov Kai iv4tj>pai;av avrd oi OuAiarietft tierd T O diroOaveiv 'AjSpad/t rov iraripa avrov. T h e rest o f t h e v e r s e is c i t e d in t h e following section. a

ra> p.kv

0

prjrip.

S o the G r e e k fragments f r o m Cat. B u r n e y and Cat. Lips., o n c/>vo€L tj>ikdvOpcoiros 6 dorclos Kai cvpLevrjs Kai ovyyvcop,cov: t h e p a r a l l e l f r a g m e n t f r o m P r o c o p i u s r e a d s rives Se' aoiv a>s . . . 7rdAiv iopv^€V ' l o a d * tbs rtdoiv tov evpuev^s. R e a d i n g hamare ( 3 s i n g . ) f o r hamarel ( i n f . ) . S o C a t . B u r n e y a n d C a t . L i p s . , dAAd VIKOV rovs ixOpovs dtjiiov iv rep iroietv e # pcaXXov TJ fSXdirreiv : P r o c o p i u s KO! irpos rep pur) pLvrjoLKOKelv iv rep evepyerrjoai oirovhd^tov VIK&V TTJV iiceCvtov KOKLOV. T h e G r e e k fragments e n d here. rd pi)Tov. A u c h e r o m i t s this s e n t e n c e , p e r h a p s b e c a u s e it is m i s s i n g in OL. * TO irpos oidvoiav. TOV faXodedpLovos: OL " ( m e n s ) d e o d e d i t a , " r e a d i n g tf>iXo6iov. d vovs. * A d o p t i n g A u c h e r ' s e m e n d a t i o n o f xousescin " m a y w i t h ­ d r a w . " t o xcescin " m a y b e o b s t r u c t e d . " OL has " d e c i p i a t u r , " p o s s i b l y r e a d i n g dirardrai f o r iintjypdrrerai vel sim. A u c h e r renders m o r e freely, " occupationibus ingentibus i m m e n s i s q u e " : OL " s u p r a d i c t i s q u i b u s d a m m o l e s t i a r u m p o n d e r i b u s . . . i n q u i e t a n t i b u s et o c c u p a n t i b u s . " OL " r e v e l a r e " (/. " relevari " ) . OL ( o m i t t i n g t h e w o r d s " t o l o o k u p w a r d " ) " i n t e r i m " (/. " i t e n i m " ) . 0

d

e

9

h

j

k

1

m

480

aotf>ias.

GENESIS, B O O K IV *194. ( G e n . x x v i . 18) W h y d o e s he g i v e the wells the s a m e n a m e s as t h o s e w h i c h his f a t h e r g a v e ? T h e literal m e a n i n g s h o w s (Isaac's) p i e t y t o w a r d his father and h o n o u r a b l y c o m m e n d s his i n d u s t r y in w o r k i n g / F o r this reason he himself was zealous in again purifying and cleaning out and d i g g i n g the wells in order t h a t he might not always incur the envy o f the inhabitants o f the region/ A c c o r d i n g l y , it was consistent that he w h o submitted to the w o r k should similarly abstain also f r o m names/ T h a t is o n e ( i n t e r p r e t a t i o n ) . But a second must b e g i v e n , ( n a m e l y ) t h a t t h e w i s e m a n is a n e n e m y o f selfl o v e / since h e loves j u s t i c e a n d truth/' w h i c h are w o r t h y of love. T h e s e t w o h e clearly s h o w e d in y o u t h ; (he s h o w e d ) j u s t i c e since h e r e m o v e d n o t h i n g else. Although it h a d b e e n d e l i b e r a t e l y p e r v e r t e d / h e h i m s e l f w i t h r e ­ peated labour found ( i t ) / ( H e showed) truthfulness b y a

0

c

f

9

k

1

° OL 0

LXX

paoev C

4 4

4 4

p r a e t e r " (I.

Kal

CTTLovofiaoev

'Afipadp,

pater " ) . avroLS

ovofiara

Kara,

rd

ovdp.ara

a

cbvd-

d 7Tarr)p a v r o v .

TO pyrov.

d

4 4

T e x t s o m e w h a t u n c e r t a i n . A u c h e r r e n d e r s , et h o n o r e m a d h i b e t o p e r e s u o l a b o r i ejus " : OL h o n o r e m sibi referens p e r (marg. simul pro " ) operis industria." T h e b r i e f f r a g , f r o m P r o c o p i u s ( w h i c h c o n t a i n s o n l y this c l a u s e ) r e a d s d e f e c t i v e l y p.r) ovyxajptov (I. iyxojpicov?) etowa^ rep 66v(p viKav : OL n e o m n i n o p r a e v a l e a t i n v i d i a in t e r r a m eorum." 4 4

4 4

e

4 4

/

OLKOXOVOOV

vel

sim.

9

4 4

OL r e a d s m o r e a p p r o p r i a t e l y procedentem." OL etiam nomina confirmare." Aucher, rendering literally as I h a v e d o n e , s u g g e s t s a n a l t e r n a t i v e r e n d e r i n g in a footnote, similiter a b s t i n e r e t se a n o v i s n o m i n i b u s . " * d oo6s ( o r darelos) rfj tfriAavria i o n . h

4 4

4 4

expos'

j

hiKaioovvqv

k

Kal

dXr]Q€iav.

4 4

OL quas utrasque sectatur a m a t o r integritatis." A p p a r e n t l y j u s t i c e is referred t o : OL licet d i u o b o l i t a " : A u c h e r a m p l i f i e s , etsi c o n s u l t o erat d e p r a v a t u m ( o p u s p a t r i s a b aliis)." Cf. OL potuit invenire/' Aucher, taking his f a t h e r ' s w o r k " as the i m p l i e d o b j e c t , r e n d e r s , refecit." 1

44

44

m

4 4

4 4

4 4

SUPPL. I

R

481

QUESTIONS

AND

ANSWERS

a

making acknowledgment t o h i m w h o first b e g a n t h e work, and ( b y indicating) the constructor b y the giving of names. This reveals a very precise m i n d . For those w h o g i v e n a m e s are u n d e n i a b l y wise m e n since they give ( n a m e s ) significative o f t h i n g s , i n w h i c h as in a m i r r o r t h e i r p r o p e r t i e s a n d a l s o t h e i r figures a p p e a r v e r y c l e a r l y . A n d s o , repeating f o r m e r (statements) I say t h a t since his learned father had n a m e d (the wells), he himself was con­ tent with the names given originally, for he knew that if he should change the names, he would change the things a t t h e s a m e t i m e . S i m i l a r is t h e c a s e o f g e o m e t r i c a l figures/ for e a c h o f t h e m has its o w n a p p e l l a t i o n / ' a n d i f a n y o n e c h a n g e s this, h e c h a n g e s the nature o f the o b j e c t / 0

c

d

e

f

0

h

195. ( G e n . x x v i . 19) W h y was the well in the valley o f Gerar ? 1

°

ofioAoytov. i.e. b y g i v i n g t h e w e l l s t h e s a m e n a m e s as t h o s e first g i v e n b y his f a t h e r . A u c h e r renders slightly differently, " prout per n o m i n u m impositionem denotans fabricationem ipsam." OL r e n d e r s f r e e l y , " v e r i t a t e m v e r o in o m n i b u s i m i t a n d o et p a t e r n a m o p e r u m c o n s t i t u t i o n e m n o m i n u m q u e firmitatem." T h e A r m . s e e m s t o reflect SrjXoi vovv aKpifScorarov (or oidvotav dKpipeordrrjv). Aucher, construing differently, r e n d e r s , " i d p r o b a t et m e n s e g r e g i a " : OL quibus etiam mens cautior nuntiatur." Cf. Leg. All. ii. 15 ot trap "EAA^ot iXoaoovvr€S ctrrov eti>at ooovs rovs irpobrovs rots Trpa.yp.aoL rd dvdp.ara divras. b

c

4 4

d

e

f

hrjXojTLKa

7rpayp.drojv.

lhidrriT€s.

9

4 4

OL t a m q u a m de speculo declarantes suarum formarum conditiones." Or eloquent " : Aucher eruditissimus." rd Kara yecopLerpCav a\rip.ara. h

4 4

4 4

1

*

rr)v

Iblav

k

KXTJOIV. 4 4

rr)v rov v7roK€Lp.€vov tj>voiv : OL m u t a t u r sensus natura." Cf. L X X topvt-av Se ot 7 r a t 8 e ? T a a d / c eV rfj (j>dpayyi Tepdpcov. Heb. omits o f Gerar." 1

4 4

482

GENESIS, BOOK IV " Gerar " is t o be interpreted as " s o j o u r n . " ° B u t this is symbolical and has a twofold c o n t e n t . For h e who dwells in sojourn either yields t o those a m o n g w h o m he dwells in sojourn or else is a l i e n a t e d . Now yielding is (signified b y ) the obstructing of t h e wells, which foreigners accomplish ( b y c h a n g i n g ) t h e n a m e s o f virtuous s o u l s . B u t the d i g g i n g a n d cleansing and purifying are an aliena­ tion, for the soul is thereby drawn a w a y from t h a t t o which it is a c c u s t o m e d t o w a r d t h e d e p t h of t h e discipline of k n o w ­ ledge and t o w a r d difficult labours, b y which t h e y are again f o u n d . Therefore t h e valley is like a s o j o u r n , for he who yields in accordance with t h e lures o f c u s t o m is o u t o f place and continually goes a b o u t i n a low-lying (place) and in a valley-site. B u t h e w h o is raised a b o v e t h e m ascends and is removed t o t h e greatness o f virtue. A n d t h e n , when h e represents t o himself"* t h e n u m b e r four," o f which h e is in search and is desirous, h e leaves 0

0

d

0

1

0

h

1

3

fc

1

a

napoiKia : OL " incolatus." In QG iv. 5 9 Philo explains Gerar as " the region of God-loving thoughts " ; in QG iv. 185 he etymologizes it as c^paypLos, see below. avpi^oXiKOv. \6yov. Prob. avyxcopel: Aucher " acceptat res " : OL " con­ sents." aVaAAoTptouTcu : OL " alienatur." b

c

d

e

f

Prob.

avyxcoprjais.

0

T h e A r m . clause is syntactically incomplete. Aucher amplifies similarly in rendering, " q u a m fecerunt alienigenae, deturbantes proborum animorum nomina." Quite unin­ telligible is OL " pares boni pectoris." h

els TO fiddos

TO Trjs

€moTTJp.r)s wtuBetas

: OL " in altitudinem

disciplinarum ministrare." * i.e. discipline and knowledge. * OL " maceries incolato comparatur," apparently reading paypi6s in place of dpay^ but see QG iv. 185. O r " is a fugitive " : A u c h e r " aufugit." dpeT-fjs. OL renders the clause, " demigrare autem cupiens, erigitur ad titulos virtutis." (f)avTaoLOVTau. This reference to the number four seems to anticipate the commentary on G e n . xxvi. 1 9 b - 3 5 , which has been pre­ served only in the OL version ; see the first note on QG iv. 196. k

1

m

91

483

QUESTIONS

AND

ANSWERS 0

behind t h e valley w i t h t h e three w e l l s , and departs to proceed farther. O n e (he leaves) because it is a n a m b u s h and a snare a n d a m b i g u i t y . A n d t h e others (he leaves) because t h e y contain a d v a n c e s and vilenesses and troubles, and n o t a nature t h a t is untroubled and free of d a n g e r and free of m i s e r y . 0

c

d

e

/

196. ( G e n . xxvii. 1) W h a t is t h e m e a n i n g of the words, " A f t e r Isaac b e c a m e old, his eyes b e c a m e w e a k in seeing " ? T h o s e w h o give a literal explanation * say t h a t because of a dispensation > t h e prophet failed in sight, and after­ wards was again established and b e c a m e keen of sight. 9

h

° These the L X X , translating the H e b . names 'Eseq, Sitnah and R h6b6th calls 'ASt/cta, ' E ^ p t a and JZvpvxtopla. OL renders more briefly, separatus ab insidia et ambiguitate." A r m . yarajatout'iun usu. = vpo/conr}. Possibly the original here was KOTTOVS* Aucher renders, augmentum (rixae)." evrcXelas* OL renders the last clause somewhat differently, revera enim offendebat erumnis detentus miserrimis, titulo infatigatae et minus laboriosae libertatis." O u r A r m . text of QG B o o k I V , does not contain Philo's comments on the rest of chap, xxvi of G e n . (vss. 19b-35), but OL has eleven quaestiones et solutiones following § 195. These contain genuine Philonic interpretations mixed with later ones. Moreover, Procopius and the Greek Catenae have preserved a few bits of the missing sections. For the OL version of these eleven sections (hereafter designated as QG iv. 195a, 195b, etc.) see Appendix B . A r m . vatanam u s u . = oKvelv or dpyetv. e

9

0

4 4

0

44

d

e

44

f

9

9

H

L X X iyevero

oe /Lterd TO yrjpaoai

Tc/ad/c /cat rjpLpAvvOrjoav ot

6voLicfj

vrrovoiq,

i.e.

in t h e

S t o i c sense o f

philo­

sophical allegory. o l dXXrjyopovvres. A u c h e r , c o n s t r u i n g differently, r e n d e r s , " n o n t a m e n i n h o c stat p u l c h r i t u d o t e x t u s s e d s e n t e n t i a m n a t u r a l e i n q u i r e r e m o s est a p u d e o s q u i a l l e g o r i a u t u n t u r " : OL " n o n t a m e n h a c u s q u e s c r i p t u r a e d e c u s definitur s e d a l t i o r i b u s titulis allegoriam cautius extendi." e

f

9

TrpeTTovTcos

: OL

" congrue."

h

T h e e x a c t d i f f e r e n c e in m e a n i n g b e t w e e n t h e t w o A r m . v e r b s u s e d h e r e is n o t c l e a r . A u c h e r r e n d e r s , " m u t a b i t et c o m m u t a b i t u r " : OL " c u m d e c i d e n d o m u t a v e r i t . " * j) ijjvxri. J

The

Arm.

lit. =

ivhvop.€vrj

rds

alodrjocLS,

but

see

the

next

note. dp,v8ptos. A u c h e r , c o n s t r u i n g differently, r e n d e r s t h e clause, " tunc d e m u m incipiet anima D e u m induens p e r sensus s u b o b s c u r e v i d e r e " : OL " t u n c e n i m D e i feratur a n i m a sensibili o b s c u r e c e r n e n d o . " k

1

n

rrpos

rd

voryrd.

m

Kvplcog.

A u c h e r r e n d e r s f r e e l y , " h o c s a n e dixeris v e r u m v i s u m . " 485

QUESTIONS

A N D

ANSWERS b

no longer uses his own j u d g m e n t ° b u t t h a t of G o d , e c h o i n g the things spoken b y H i m / A n d t h e prophet becomes an i n s t r u m e n t / while G o d (is) the a r t i s t / T h e sound, more­ over, comes when t h e plectrum, H i s L o g o s / melodiously and skilfully strikes a h a r m o n y , t h r o u g h which legislation is m a d e k n o w n / 1 9 7 . ( G e n . xxvii. 1-3) W h y does (Isaac) say to his elder son, " T a k e t h y gear, t h y quiver and t h y b o w " ? Since t h e literal m e a n i n g * is k n o w n , (the passage) is to be a l l e g o r i z e d as follows. It indicates t h a t the wicked m a n does n o t think of a n y t h i n g peaceful b u t de­ lights in battle and is prepared and equipped with warg e a r / A n d he is b y nature rash and bold, and at the s a m e t i m e is b y nature t i m i d and cowardly.™ F o r fear and rash­ ness * are b o u n d together in the s a m e place as brothers and k i n / F o r this reason he does n o t use the arms of h

j

k

6

° TCO iavrov Xoyiapcp. ffxcov. OL " divino spiritu subsona praesagit." T h o u g h A r m . andt* usu. = ovceuos, the original here was undoubtedly opyavov, cf. OL " pro organo " and Quis Rer. Div. Heres 259 os> povos opyavov Oeov iortv f)x^ov, Kpovpevov Kal irXrjrropcvov dopdrcos VTT* avrov. 6 rexylrrjs : OL " Deus autem propheta." T O irXfJKrpov, 6 Xoyos avrov. rd vopoderrjdevra BrjXovrai. Philo shortens the L X X text of G e n . xxvii. l b - 3 a Kal eKaXcoev 'Haau T O V vlov avrov rov rrpeo^vrcpov Kal ei7T€v avrcp, T i e pov. Kal elirev avrcp, TSou dycb. Kal etnev, TSou yey-qpaKa, Kal ov yivtooKto rrjv f)pipav rfjs reXcvrfjs pov. vvv ovv AdjSe T O OKCVOS, TTJV re tf>aperpav Kal T O ro^ov. * T O prtyrov. dXXrjyopnqreov. alvirrerai. OL " gaudere praelio et paratura belli." OL reads more briefly " natura quidem audacem et plus timidum." cf>6fios Kal rrporrireia (vel sim.). OL " uno enim loco versatur contumatia et timiditas ut sorores." e

d

e

/

9

h

3

k

1

m

n

0

486

GENESIS, B O O K IV those ° w h o in the thick ( o f battle) c o n t e n d with their a r m s l o c k e d t o g e t h e r and b e c o m e o n e m a s s , in w h i c h their re­ n o w n and prowess b e c o m e evident, b u t (he fights) always b y s h o o t i n g f r o m far a w a y a n d f r o m a g r e a t distance. For a r c h e r y is a c o n t e s t p r o p e r t o t h e c o w a r d l y a n d u n m a n l y , w ho c a n n o t e n d u r e t o remain a n d s t a n d their g r o u n d b u t flee a n d f i g h t f r o m a d i s t a n c e . r

0

0

* 1 9 8 . ( G e n . x x v i i . 3 - 4 ) W h a t is t h e m e a n i n g o f t h e words, " H u n t for m e g a m e and prepare for m e food as I like it, a n d b r i n g it t o m e t h a t I m a y eat, in o r d e r t h a t m y soul m a y bless thee before I die " ? T h e literal t e x t / it seems t o m e , indicates t h e f o l l o w i n g thought. T h o u g h there are t w o sons, o n e g o o d a n d t h e other blameworthy, h e says t h a t h e will bless t h e o n e w h o is b l a m e w o r t h y / n o t b e c a u s e h e h o n o u r s h i m m o r e than the virtuous one but because he knows that the l a t t e r is a b l e b y h i m s e l f t o s e t r i g h t a n d c o m p l e t e h i s affairs, w h i l e t h e f o r m e r is h e l d f a s t a n d r e s t r a i n e d b y h i s d

e

0

7 1

5

fc

a

E m e n d i n g A r m . aynosik ( l o c . p i . o f d e m . p r o n . ) t o aynocik ( g e n . p i . ) . A u c h e r , r e t a i n i n g t h e latter, r e n d e r s , in e o s . " dptvvovTat. OL r e n d e r s t h e last t w o s e n t e n c e s m o r e b r i e f l y a n d freely, c u j u s c a u s a n o n utitur a r m i s a p t i s c o n s t a n t i a e virtuti s e d sagittis p r o inertia t i m i d i t a t i s : u n o e n i m c e r t a m i n e devitantes longiter ulciscere maehinantur." OL e p u l a s / ' see f o l l o w i n g n o t e . L X X (/cat egcAOe €is rd irchiov) /cat Otfpevoov /xot drjpav. /cat trobr\o6v /xot e'Seoyxara ( H e b . delicacies " : A . V . savoury m e a t " ) cos tXco eyco, /cat IVey/coV /xot tva ois

,

Kexpyp-tvos

npoe^yf\p.aoi

ris

>

av

virfjpxev

;

S o OL : t h e G r e e k f r a g , ( w h i c h e n d s h e r e ) r e a d s m o r e

briefly c

Kal

ravra

tov

eyKparrjS

Kal

OVK

dirXrjOTOs. d

operate.

e

OL

*

iv

9

4 4

h a b i t a r e " (I.

4 4

yevdpxyv.

habere " ?).

napeKfidoei. irapipycos*

h

4 4

OL praecipue." * i.e. R e b e k a h a n d I s a a c . T h e A r m . t r a n s l a t o r s e e m s t o h a v e t a k e n vopbtaavras (here= believing " ) to mean accustomed." The second G r e e k f r a g , f r o m P r o c o p i u s ( w h i c h b e g i n s h e r e ) r e a d s ov S t a pLaxovrai Se Kara rovs OVTOJ vouiaavras TCOV yovicov at yvcbpiai. OL r e a d s s o m e w h a t differently sententiae solertissimorum n o n d i m i c a n t u r inter s e , u t q u i d a m p u t a v e r u n t . " T h i s c l a u s e is m i s s i n g in t h e G r e e k f r a g . T h e G r e e k f r a g , r e a d s s i m i l a r l y 7rpds ev Se reXos e W y o i r a i : OL ad u n u m e n i m terminum f e s t i n a t " (/. festinant " ) . 8iatf>6pois XoyiopLols: OL u n o consilio freti." The c l a u s e is m i s s i n g in the G r e e k f r a g . i.e. R e b e k a h . i.e. J a c o b . S o t h e G r e e k f r a g . , TTJS p.ev f}ovXop.evr)s rov ayadov rvx^lv cov d f i o ? : OL i d e o d e s i d e r a t m a t e r sibi s i m i l e m d i g n a nanciscere." 3

44

4 4

4 4

k

1

4 4

4 4

m

4 4

n

0

v

4 4

491

QUESTIONS

AND

ANSWERS

a

b u t the other ( s a y s ) , " I d o n o t h o l d thee in dishonour w h o art b o r n o f h e r , b u t o n ( t h y ) justified helplessness I h a v e m e r c y , t h a t I m a y set t h e e r i g h t a n d correct t h e e s o f a r a s is p o s s i b l e . " T h a t is t h e literal m e a n i n g / But as for the deeper m e a n i n g , the soul that practises virtue h a s a c e r t a i n d i s p o s i t i o n o f c o n s t a n c y , * w h i c h is c a l l e d R e b e k a h * ; a n d it has a certain a s c e t i c i s m / w h i c h has the name o f J a c o b / A c c o r d i n g l y , Constancy says to the a s c e t i c , a s i f i n a n a s s e m b l y o f p s y c h i c traits,™ " G o t o t h e f l o c k , " t h a t is, t o the familiar, p u r e and well-formed (virtues) which adorn p r o g r e s s / " and fetch me from 0

0

d

e

0

h

n

a

i.e. I s a a c t o E s a u . O r " o f m e , " t h e p r o n o u n b e i n g a m b i g u o u s in A r m . : A u c h e r " e x ilia (vel, e x m e ) " : OL ex e o m e t . " T h e clause is m i s s i n g in t h e G r e e k f r a g . aTTOpias hiKaias iXeco vel sim. b u t t h e c o n s t r u c t i o n is u n ­ certain. A u c h e r renders, " haesitationis justae misereor " ; s o t h e G r e e k f r a g , a n d OL, s e e n o t e e. T h e A r m . s y n o n y m s p r o b . b o t h r e n d e r inavopdioaaoOai, as in t h e G r e e k f r a g . , s e e n e x t n o t e . T h e G r e e k f r a g , ( w h i c h e n d s h e r e ) r e a d s TOV Se TOV OKCUOV, TT)V airopLav €7ravopdcooao0ai Ttp eXecp Ttp els CLVTOV : OL pater vero non vult dehonestari ex eomet natum, egestatem pessimi moris per misericordiam e m e n d a n d o . " b

4 4

c

d

e

4 4

'

T O prjTov.

H

T) apcTtooa

* oiddeaiv

9

tf/vxrj: OL Tivd

4 4

TO irpos

hidvoiav

a n i m a cultrix pietatis."

viTopLovijs :

OL

" quendam

perseverantiae

affectum." > O n R e b e k a h as a s y m b o l o f c o n s t a n c y s e e QG i v . 9 7 , 199 et al. doKTjTLKov TI, vci t h e s e n s e o f a t h l e t i c t r a i n i n g : OL " h a b e t palestricum suum q u o m o d o natura." T h e r e a r e m a n y r e f e r e n c e s in P h i l o t o J a c o b as t h e daKr)T7]S' chad iv cKKXrjotq t/jvxiKtov Tpdrrcov vel sim. : OL " ut p o t e e r g o in c o n c i l i o a n i m a e m o r u m s u a d e t p e r s e v e r a n t i a m ( / . perseverantia " ) palestrico." OL a d l e n e s et p u r a s a u r a s " ( p o s s i b l y r e a d i n g r d €vp.opa as 7rv€vp.aTa ?). rds TrpoKOTrds : OL r e a d s c u r i o u s l y quibus censura laudabilis sua capit a u g m e n t a . " k

1

m

4 4

n

0

492

4 4

4 4

GENESIS, BOOK IV 0

there t w o utterances," ° w h i c h are called k i d s , o n e o f t h e m b e i n g the desire for p i e t y , the other for h u m a n i t y in form/ in o r d e r t h a t I m a y s h o w t h e m as p l e a s a n t a n d desirable t o t h y lovable and thoughtful f a t h e r / and that, b e i n g nourished b y t h e m , he m a y m a k e thee similar t o (his) good counsel." 0

0 3

4 4

9

h

4 4

201. (Gen. xxvii. 11-12) W h y does J a c o b reply, Be­ h o l d , E s a u m y b r o t h e r is a h a i r y m a n , a n d I a m s m o o t h . P e r h a p s m y father will feel m e , a n d I shall b e b e f o r e h i m as a d e c e i v e r * " * ? k

1

T h e c o n j e c t u r e d m e a n i n g is r i g h t a n d p l a u s i b l e . B u t as for t h e d e e p e r meaning,"* it has a v e r y n a t u r a l e x p l a n a t i o n / a

4 4

4 4

Aucher o r a c u l a " : OL electos." W h a t the original G r e e k w o r d w a s is n o t e a s y t o c o n j e c t u r e . OL h o r d o s " (/. haedos " ) . cuae/fetas. cfuXavOpcoiTLas. T h e s y n t a x a n d m e a n i n g o f t h e A r m . w o r d ( u s u . = pLopy) are not clear. OL c o n n e c t s it w i t h t h e f o l l o w i n g s e n t e n c e , r e n d e r i n g it, secundum figuram." OL h o s e g o e t i a m p a t r i t u o , q u i est c l e m e n t i s s i m i p e c t o r i s , titulos l i b e n t i s s i m o s p r o n u n c i a b o . " OL q u i b u s r e f e c t u s , te s i b i s i m i l e m f a c i a t d e s t i n a t i o n e b e n e d i c t i o n i s " ( a p p a r e n t l y r e a d i n g evpovXla as cvXoyia). V s . 11 is b r i e f l y c o m m e n t e d o n in Leg. All. ii. 5 9 . * OL c o n t e m p t o r " (see L X X , next note). L X X etnev Se Ta/ca>j3 irpos 'PcjSc/c/cav TTJV p.r\ripa avrov, "Eoriv 'Herat) 6 dbeX6s p-ov dvrjp Saovs, iyto oe avyp Xeios. purjTTor€ i/jT)Xaij>'qor} pue 6 irar^p p,ov, /cat ecro/tat Ivavrlov avrov cos Karacj>povcov ( H e b . as a m o c k e r " : A . V . as a d e c e i v e r " ) . Lit. t h e c o n j e c t u r e (oToxaopuos) o f meaning " (or sus­ picion " ) : Aucher c o n j e c t u r a s u s p i c i o n i s (litteralis) " : OL c o n j e c t u r a l e c t i o n i s . " I n a n y c a s e , t h e literal m e a n i n g , T O prjTov, s e e m s t o b e m e a n t . OL rationabilis simul a c verisimilis." "* T O 7rpos oidvoiav. drroooois cbvoiKcoTarr) rts c a n , in t h e S t o i c s e n s e o f natural " = philosophical-allegorical, 0

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F o r i f c o n t i n e n c e a n d r e s t r a i n t , as i n a t h e a t r e , w e a r a covering and g a r m e n t ( o f ) unrestraint and lecherousness, and wish t o trick and deceive and t o disregard and d e s p i s e t h e t r u t h / t h e p r o t e c t o r a n d h e l p e r is a c c u s t o m e d , like a g o o d p h y s i c i a n , t o feel a n d e x a m i n e their m o s t p r o p e r a n d g e n u i n e p a r t s / t h r o u g h w h i c h o n e b e c o m e s well o r ill, a n d t h u s (the situation) is g r a s p e d a n d c o m e s t o b e k n o w n / B u t e v e r y t h i n g is d i r e c t l y , a c c u r a t e l y a n d t r u l y m a d e k n o w n b y its c o r r e c t n a m e / F o r t h e h a i r y o n e is t h e u n ­ restrained, lecherous, i m p u r e and u n h o l y m a n , ( w h o feeds) o n u n c u l t i v a t e d h e r b s a n d t h i n g s o f t h e field, w h i c h is t h e o r b i t a n d r e s o r t o f u n t a m e d a n d u n d o m e s t i c a t e d beasts.* B u t t h e s m o o t h o n e is t h e restrained a n d c o n t i n e n t friend of frugality/ N o w t h e father w h o feels (with his h a n d s ) is h e w h o d o e s n o t l e a v e a n y p a r t o f t h e s o u l u n e x a m i n e d a n d u n f e l t b u t t o t h o s e w h o a r e w o r t h y m a k e s i t all a l t o ­ g e t h e r k n o w n in an accurate and careful w a y / A n d , he 0

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° A u c h e r ' s r e n d e r i n g , '* r e l i g i o s a a b s t i n e n t i a , " m a y b e d e f e n d e d o n t h e g r o u n d t h a t t h e first o f t h e t w o A r m . n o u n s u s e d h e r e = b o t h OpTjoKeia a n d iyKpdraa : OL has o n l y " c o n tinentia." cos iv Oedrpcp. oK€7raapLa Kai TT€pLf$\rip.a. OL r e n d e r s t h e c l a u s e , n a m etsi q u a s d a m vestitus s p e c i e s c o n t i n e n t i a t a n q u a m in s p e c t a l o n (sic) t e m p e r a n t i a e fallere v i d e t u r , c o n t e m n e n d o v e r i t a t i s . " d virepaamarris Kai fiorjOds: O L " f a c t o r e m " (marg. fautorem " ) . rd Kvpicdrara Kai yvrjaicorara p.ipt\ vel sim. : OL has o n l y " membra." OL r e n d e r s m o r e b r i e f l y , " q u i b u s sanitas et i m b e c i l l i t a s declaratur o m n i s . " OL h a s o n l y " i g i t u r d i r e c t i s v o c a b u l i s s u m m a e n u n tiantur." * T h e A r m . t e x t is s y n t a c t i c a l l y i n c o m p l e t e : A u c h e r r e n d e r s , at o n c e m o r e b r i e f l y a n d m o r e f r e e l y , " et incultis n u t r i t u s h e r b i s a g r i in c a m p o a g r e s t i u m f e r a r u m " : OL s e n s u s [!] e n i m l u x u r i o s u s i n c u l t i s s o r d i b u s a g r e s t i l u c o ( / . " l o c o " ? ) similis u t h a b i t a c u l u m f e r a r u m . " oXiyooetas iralpos. T h e s a m e p h r a s e is u s e d in De Ebrietate .58. Lit. p a r t in r e s p e c t o f s o u l s . " OL t o t a m p l a n a m inveniendo servantissime d i g n a t u r . " 0

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s a y s , it d o e s n o t s e e m r i g h t t h a t h e ° s h o u l d b e d e s p i s e d ; for n o o n e h a v i n g intelligence despises o r disregards h i m w h o uses w i s d o m / f o r t h e w i s e m a n d o e s n o t p u t h i m t o shame/ c

*202. (Gen. xxvii. 12-13) W h y , w h e n he says, " I will bring u p o n m y s e l f a curse and n o t a blessing," does the m o t h e r say, " U p o n m e (will be) the c u r s e / m y son " ? I t is f i t t i n g i n d e e d t o a d m i r e t h e m o t h e r f o r t h e t h o u g h t fulness o f her g o o d w i l l / ' for she agrees t o t a k e u p o n her­ self the curse u p o n h i m / ' a n d ( t o a d m i r e ) in the s o n his h o n o u r i n g o f b o t h his p a r e n t s / F o r h e was d r a w n in o p p o s i t e directions b y his p i e t y t o w a r d b o t h lest h e s e e m t o d e c e i v e his father a n d t o desire ( w h a t b e l o n g e d ) t o f

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W h o is referred t o is n o t c l e a r , b u t p r o b . it is J a c o b , as t h e s y m b o l o f t h e m a n w h o strives f o r v i r t u e . A u c h e r r e n d e r s , " n o n v i d e t u r , i n q u i t , c o n t e m n e n d u s ut c o n t e m n e s m e , " a d d i n g in a f o o t n o t e t h a t a m o r e literal rendering would b e n o n c o n t e m p t u m {vel, c o n t e m n e r e ) v i d e a t u r , i n q u i t , i l i u m . " OL h a s e u m n o n uti c o n t e m p torem respuere." OL r e n d e r s d i f f e r e n t l y , n e c e n i m p o s s u n t s o b r i i tali vitio maculari." OL a d d u c a t , " s e e n o t e h. OL maledictio tua." L X X KOL eVdfa> en c/xavrdv Kardpav Kal OVK evXoylav. ctnev 8e avrcp r) iirjrqp (v.l. + avrov : H e b . his m o t h e r " ) , 'Err' e/xc b

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*' T h e G r e e k f r a g , f r o m C a t . I n e d . R e g . 1 8 2 5 r e a d s m o r e b r i e f l y rrjs evvotas, as d o e s t h e f r a g , f r o m P r o c o p i u s ( w h i c h , h o w e v e r , p l a c e s this s e n t e n c e at t h e e n d o f t h e s e c t i o n ) : OL favorem." S i m i l a r l y t h e C a t e n a ( t h e c l a u s e is m i s s i n g in P r o c o p i u s ) , 44

i

rds

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44

confitentem excipere maledictum pro eo filio." S o t h e C a t e n a , Kal rov vlov rrjs els dp.orepovs rovs yovets ripirjs : OL qui utrisque tuetur parentibus p r o h o n o r e . " S o t h e C a t e n a , dvddXKcrat yap vrro rrjs irpos tKarepov cvocftelas: P r o c o p i u s Bavp.aor6s rrjs irpos ap.cj>to rovs yovets evocfictas : OL agitur enim gemina pietate." k

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QUESTIONS A N D ANSWERS a n o t h e r , " a n d as f o r his m o t h e r , lest h e s e e m t o d i s o b e y a n d disregard her w h e n she addressed herself t o h i m with supplication and importunity. Wherefore he says very reverently a n d w o r t h i l y / n o t , " M y father will r e b u k e me " but, " I will bring a curse u p o n m y s e l f ; for even if h e is silent a n d q u i e t o u t o f b e a u t i f u l l o v e t o w a r d m e / m y c o n s c i e n c e w i l l n o n e t h e less seize a n d r e p r o a c h ( m e ) as having done something deserving o f a curse." • 0

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203. ( G e n . x x v i i . 15) W h y did R e b e k a h , t a k i n g the beautiful r o b e o f E s a u , w h i c h w a s w i t h her in the h o u s e , clothe J a c o b (in it) ? * ° T h e C a t e n a r e a d s m o r e f u l l y rov p.ev ydp rrarepa ehehUi, p,r) o6£r) tfrcvaKiCciv /cat v^aprrd^eiv erepov yepas : P r o c o p i u s p a r a p h r a s e s b r i e f l y , rov p.ev tva p.r) Kivrjarj: O L ne videatur fallere p a t r e m , u s u r p a n d o p r i v i l e g i u m alterius." Aucher n e q u e m a t r e m n e g l i g e r e a c v e r b a ejus nihili f a c e r e " : t h e C a t e n a h a s o n l y rr)v he p.rjrepa, p.r) /cat r avrrjs vopLLoOfj rrapaKOveiv: P r o c o p i u s rrjs he p.r) 7rapaKovor) : O L neve matri minus inveniatur obtemperasse." T h e C a t e n a r e a d s m o r e b r i e f l y Xmapcos eyKeipev-qs : Pro­ c o p i u s a n d OL o m i t t h e c l a u s e . T h e C a t e n a h a s dyav evXa^cos /cat ooiojs : P r o c o p i u s o n l y KOXLOS : O L verecunda pietate." O r c u r s e , " as in t h e C a t e n a , Karapdaerai: O L , omitting m y father," has non q u o d maledictum aliquod prolaturus est." S o the Catena frag, ( w h i c h ends here) : P r o c o p i u s reads m o r e briefly T O c V ep,avr6v ago*" : O L ait n e q u a n d o s u p e r ducat maledictum." KOV ydp r)ovxd£,r) tj>LXooropylq rfj rrpos epe : O L quamvis ille p r o v i s c e r i b u s p i i s q u i v e r i t " (i.e. quieverit " ) . P o s s i b l y t h e A r m . t r a n s l a t o r m i s r e a d empepiperai (found in P r o c o p i u s , s e e n e x t n o t e ) as emXrjpujteTai. P r o c o p i u s T O ovveuhos (i.e. ovveihrjois) impepiperaL cbs d|ta KaTapas epyaodp.evov : O L ne forte conscientia m e a pulsata, tale a l i q u i d a c c i p i a t i n c u s a n d o m e m e t , t a n q u a m merita maledictio paretur." * L X X /cat Xafiovoa 'PcjSe/c/ca rr)v oroXr)v ( H e b . g a r m e n t s " ) 'Hcrav ToiJ vlov avrrjs TOV rrpeafivrepov rr)v KaXrjv, rj r)v Trap* avrfj rep oiKLp, Kal evehvoev Ta/ca>j3 rov vlov avrrjs rov vetdrepov. 4 4

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T h e literal m e a n i n g ° is clear and conspicuous : it seemed that t h r o u g h the robe he who was n o t there was present. B u t as for the deeper m e a n i n g , the wicked m a n has another robe and m a n y g a r m e n t s , b y which he con­ ceals and covers ( h i m s e l f ) , inasmuch as he cunningly con­ trives m a n y matters of w r o n g d o i n g / A n d he has one beautiful robe, t h a t of the senses, and outward a d o r n m e n t and the education which extends to words and which s o m e acquire from school-studies/' F o r there is no one who is perfectly evil, but ( m a n ) is a m i x t u r e of opposites, of righteousness and unrighteousness, of the ignoble and the noble, a n d , in general, of the g o o d and the b a d / M o r e ­ over, very excellently does E p i c h a r m u s say,™ " W h o e v e r transgresses t h e least is the best m a n , for no one is sinless and no one is without b l a m e . " A n d Euripides ( s a y s ) , 0

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eTTLCTYjfiov vel sim. : OL renders the clause more briefly, scriptura clara est." TO irpos hiavoiav. OL " alias stolas." The A r m . verbs are active forms, but the context requires the passive or the addition of the reflexive pronoun. T h e A r m . verb u s u . = iravovpyciv. OL renders the last two clauses somewhat differently, quibus ut callidus signa injuriarum occulta habet." TT)V alodrjTrjv : OL sensibilem." * T h e A r m . lit. = waibeiav iirioTrnii]s : OL pro industria." 4K TTJS iyKVKXias iraiBcias: OL quam ex musica disciplina imbutus placare festinat." OL non unam (marg. nomanam ") naturam perfecte malus est." OL sed etiam contrarietatibus temperatus justitiae et iniquitatis documentis infamiae et benevolentiae optimorum et malorum esse virorum " (marg. virum " ) . T h e Greek text of this frag, of Epicharmus seems not to have been preserved. In the collection of Diels-Kranz, FV frag. 46 (vol. i. p. 2 0 5 ) , it is cited in Aucher's Latin version. OL renders defectively, qui mediocrius delinquit, d u m nullus sine peccato," omitting the reference to Epicharmus' name. Here, too, the Greek original seems not to have been 44

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" T h o s e w h o are i n c o n t i n e n t a n d ( t h o s e in w h o m ) evil ( a n d ) enmities a n d injustices ° a b o u n d are evil. B u t those w h o h a v e the o p p o s i t e (qualities) are virtuous. H o w e v e r , s o m e are such t h a t t h e y have an equal mixture, so that there a r e n o n e w h o h a v e all e v i l w i t h o u t a s i n g l e g o o d ( q u a l i t y ) . " b

*204. ( G e n . xxvii. 16) W h y does she p u t a skin o f g o a t s u p o n his arms and u p o n his n e c k ? T h e literal m e a n i n g is c l e a r a n d a p p a r e n t , ( n a m e l y ) t h a t it w a s for t h e sake o f b e i n g u n k n o w n a n d t h a t (his father) m i g h t n o t u n d e r s t a n d a n d t h a t w h e n h e w a s in his presence h e m i g h t n o t s e e m t o b e w h o h e (really) was but m i g h t seem to be the brother w h o was a b s e n t / And she t h r e w t h e skins o f g o a t s o v e r his a r m s and n a k e d n e c k b e c a u s e t h e l a t t e r ( E s a u ) w a s h a i r y . B u t as f o r t h e d e e p e r m e a n i n g / the arms and the b a c k o f the n e c k * are stronger t h a n all o f m a n ' s ( o t h e r ) l i m b s , a n d t h e y a r e s m o o t h . And c

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preserved. N a u c k , TGF ( 2 n d e d . ) , p . 6 6 0 , cites A u c h e r ' s Latin version. ° A u c h e r " m a l u m i n i m i c i t i a e et injustitiae." OL r e n d e r s t h e q u o t a t i o n s o m e w h a t c o n f u s e d l y , " E r u p i d e s (marg. " E u r i p i d e s " ) q u o q u e n e m i n e m i r r e p r e h e n sibilem dixit, tamen quibusdam abundantur (marg. a b u n d a n t " ) malitiarum fomenta turpia, iniqua, a d e o p r a v i s a d v e r s a n t u r s t r e n u i , q u i b u s d a m t a m e n ita altrinsecus inest t e m p e r a n t i a u t n o n n u l l i o m n i a p e s s i m a o b t i n e a n t a b s q u e u n o b o n o , nonnulli o m n i a necessaria sine ullo m a l o . " This is f o l l o w e d b y s e v e r a l s e n t e n c e s n o t f o u n d in t h e A r m . text. S e e A p p e n d i x B . L X X Kai rd oepfiara rcov €pitj>tov (v.l. alytov : H e b . kids o f t h e g o a t s " ) 7T€pi€0r)K€v c m rovs fipaxiovas avrov KOL em r d yvfivd ( H e b . s m o o t h n e s s " ) rov rpax^Xov avrov : OL quare p e l l e s s u p e r b r a c h i a et n u d i t a t e m c o l l i p o s u i t ? " D i.e. J a c o b . OL r e n d e r s m o r e b r i e f l y , d i c t u m insinuat q u a possit latere, assistens p a t r i n e v i d e r e t u r q u i s sit s e d a b s e n s f r a t e r . " OL alia p r o x i m a m e m b r a . " TO irpos hidvoiav. * P r o b . d ocftovbvXos rov avxdvos : OL t e r g a n e a col la " : Aucher humerique circa c o l l u m . " OL lenia " (I. levia " ) . 0

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GENESIS. B O O K IV n

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the wise m a n is g l e a m i n g a n d n a k e d t o t h e t r u t h ; a n d j u s t as i n t h e c a s e o f t h e o t h e r v i r t u e s , s o a l s o d o e s h e i n pure fashion exhibit and practise and pursue c o u r a g e . A n d i f it s o m e t i m e s h a p p e n s t h a t h e c o n c e a l s this a n d m a k e s it hairy b e c a u s e o f t h e necessity o f t h e o c c a s i o n , a n d u s e s e c o n o m y / h e still r e m a i n s i n t h e s a m e s t a t e a n d d o e s n o t retreat f r o m his original p u r p o s e / b u t because o f involuntary occurrences he changes to another kind o f f o r m , as in a t h e a t r e , f o r t h e benefit o f t h e s p e c t a t o r s / F o r t h i s is j u s t w h a t p h y s i c i a n s a r e a c c u s t o m e d t o d o , f o r t h e y c h a n g e t h e f o o d s o f ill p e r s o n s , a n d t h e i r p l a c e s ( o f residence) and the w a y s ( o f living) w h i c h they had before t h e i r i l l n e s s / A n d t h e p h y s i c i a n w h o is s k i l l e d i n w o r l d l y matters does foolish things for a time (but) wisely, a n d 0

a

T h e G r e e k f r a g . , w h i c h b e g i n s h e r e , h a s 6 doretos : OL strenuus v i r " ( u s u . = d anovoalos; Aucher virtute valens." T h e G r e e k f r a g , o m i t s t h e p r e d i c a t e : OL h a s " a p e r t a ad veritatem habet." S i m i l a r l y t h e G r e e k f r a g . , toorrtp rds aXXas dperds 6 daretos, ovrcos Kal rr)v dvopeiav KaOaptos imrerrjhevKojs : OL r e n d e r s m o r e b r i e f l y , " s i c u t alias v i r t u t e s , ita f o r t i t u d i n e m sectatur." T h e A r m . is c l e a r e r t h a n t h e G r e e k f r a g . , w h i c h r e a d s (poss i b l y x°-P is c o r r u p t i o n o f Kal rpaxvvrj): OL r e n d e r s , " c u m a u t e m h a n c o b u m b r a v e r i t d e n s a n d o p r o necessitate t e m p o r i s et utilitate u t i t u r . " S i m i l a r l y t h e G r e e k f r a g . , puivtov p.kv iv opLoltp Kal rrjs ii dpxrjs irpoQiaetos OVK dvaxtoptov: OL p e r m a n e n s in e o d e m statu et p r a e c e d e n t i a v o t a n o n e x c e d e n s . " S i m i l a r l y t h e G r e e k f r a g . , Sid Se rd>v d$ov\r)rtov owrvxtas ivaXXdrrojv coorrtp iv dedrptp pLvpcf>r]v irepav vrrkp oi^eAetas rdjv opojvrojv: OL r e n d e r s d e f e c t i v e l y , p r o s e c u n d i s a u t e m c a s i b u s f o r m a m in a l t e r a m p r o usitate v i d e n t u r " (J. utilitate videntium " ) . T h i s s e n t e n c e is m i s s i n g in the G r e e k f r a g . : OL r e n d e r s m o r e briefly, h o c e n i m etiam m e d i c i solent observare, immutantes remedia laborantium q u a m habuerunt ante languorem." 4 4

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LV

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499

QUESTIONS

AND

ANSWERS

unlasciviously and moderately does lecherous things, and bravely does cowardly things, and righteously does un­ righteous things." A n d s o m e t i m e s h e will s p e a k false­ h o o d s , n o t b e i n g a liar, a n d h e will d e c e i v e , n o t b e i n g a deceiver, a n d he will insult, n o t b e i n g an insulter. 0

c

2 0 5 . ( G e n . x x v i i . 17) W h a t i s t h e m e a n i n g o f t h e w o r d s , " S h e g a v e the f o o d s and the bread w h i c h she h a d m a d e into the hand o f J a c o b " ? ( T h i s is s a i d ) b e c a u s e f o r a p e r f e c t l i f e i t is f i t t i n g n o t o n l y t o wish f o r t h i n g s w o r t h y o f pursuit a n d v i r t u e b u t also t o do t h e m / A n d appropriately does the character o f con­ s t a n c y a n d c o n t i n e n c e / b e c a u s e she is t h e m o t h e r o f t h e l a w o f n a t u r e , e x t e n d t o b i s h a n d s b r e a d , t h e s y m b o l o f fru­ gality,*' a n d t h e f o o d s o f a r e l a x e d , r e l e a s e d a n d p u r e l i f e / d

e

9

° S i m i l a r l y t h e G r e e k f r a g . , larpds yap TCOV /card TOV /3IOV irpaypidTcov d doTeios, os ev€Ka TCOV Ktupcov povipcos evepyet rd dtj>poovvr)s, Kal ocopdvcos r d s aKoXaolas Kal Tas oeiXlas dvopetcos Kal hiKaicos r d s dowlas : OL r e n d e r s d e f e c t i v e l y , medicus a u t e m c i r c a v i t a m r e r u m p r o statu t e m p o r u m fit, s a p i e n t e r g u b e r n a n d o i n s i p i e n t i a e m o m e n t a , et viriliter t i m i d i t a t e m , et j u s s e (I. juste " ) iniquitatem." S o OL, et fallat a l i e n u s f a l l a c i a e . " T h e c l a u s e is m i s s i n g in t h e G r e e k f r a g . S o t h e G r e e k f r a g . , Kal vflpioei p,r) cov vfipioTTjs : OL et d e t r a h e b a t (I. detrahebit " ) n o n d e r o g a n d o . " OL r e a d s d e f e c t i v e l y q u i d e s t : d e d i t I s a a c (marg. E s a u " ) p a n e s q u o s f e c i t in m a n i b u s J a c o b ? " : L X X * a ! €OCOK€V r d cSeor/xara Kal TOVS dprovs ovs i7rotr)0€v els rds xWs *laKcof$ TOV vlov avTrjsd f t a O7rovhr)s Kal dpeTrjs. OL p a r a p h r a s e s , c o m p l e n t i v i t a m (I. v i t a e " ?) m a v u l t p e r s e v e r a n t i a m n o n m o d o p e r a m b i t i o n e m studii s e d etiam p r o merito certatoris a g e r e . " TrpeirovTcos vel sim. Tpdrros ( o r r)6os) TT\S hiapLOvrjs ( o r v7rop.ovr}s) Kal TT)S iyKpaTctas. O n R e b e k a h a s a s y m b o l o f c o n s t a n c y see passim, QG i v . 9 7 - 1 9 9 . * avpipoXov TT)S dXiyoheias. OL r e n d e r s t h e last s e n t e n c e m o r e b r i e f l y , est e n i m n a t u r a l i u m c o n d i t i o n u m m a t e r q u a e p o r r i g i t in m a n i b u s a u s p i c i a , p a r s i m o n i a q u i d e m p a n i s , p r o p u r a a u t e m et a b u n ­ d a n t iori r e f e c t i o n e c a e t e r a s e p u l a s / ' 4 4

4 4

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GENESIS,

BOOK

IV

* 2 0 6 . ( G e n . x x v i i . 18-19) W h y , w h e n his father asks, " W h o art t h o u , s o n ? " , d o e s h e r e p l y , " I a m E s a u , t h y first-born. I h a v e d o n e as t h o u h a s t t o l d m e " ° ? A g a i n h e will s e e m t o b e a d e c e i v e r , a l t h o u g h h e is n o t to be t h o u g h t (to b e c o n n e c t e d ) with a n y evil. For calum­ niators call the dispensation o f virtue deceit and fraud. A n d w h a t d i s p e n s a t i o n is b e t t e r t h a n w h e n o n e d o e s n o t ascribe g o o d things and virtues t o those w h o wish t o live shamefully and disgracefully ? B u t let the s p y say, w h e n h e is c a u g h t , " I a m n o t a n e n e m y b u t a f r i e n d " ; a n d i f this is n o t p r a i s e d , a n d his w o r d s h a v e n o p l a c e / l e t him say these words, " I hastened t o y o u o f m y o w n ac­ cord,* c o n d e m n i n g m y o w n ( s i d e ) . " * L e t t h e general s p e a k 0

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L X X TIS d o v , TCKVOV (Heb. m y s o n " ) ; /cat elncv Ta/ca>/? 6 vlos avrov rep rrarpl avrov, 'Eyco ' H a a u 6 TrpanoroKos aov, enotyoa (v.l. TT€iToi7]Ka) Kadd iXdXrjods puoi. T h e A r m . t e x t is n o t a l t o g e t h e r c l e a r . A u c h e r r e n d e r s , r u r s u m fallax esse p u t e t u r n u l l o c u m m a l o r e p u t a n d u s " : OL i t e m f a l l a x esse v i d e t u r a b o n i s e m o t i s p r a v i t a t e n e g o t a t i o n u m . " P r o c o p i u s ' p a r a p h r a s e r e a d s irdXiv dnarccov €tvai 8d£et TOLS pw) rrjv Kar dperrjv OKOITOVOIV ot/covo/ztav. A

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calumniatores."

d

rrjv rijs aper^s oiKovop.iav (cf. t h e e n d o f t h e p r e c e d i n g s e n t e n c e in t h e G r e e k f r a g , f r o m P r o c o p i u s ) : OL pro virtute acquisita." T h e P r o c o p i u s f r a g m e n t l a c k s this s e n t e n c e . OL r e a d s u n i n t e l l i g i b l y quid autem dispensabilius utilitati q u a m o p t i m e s t u d i o s a t u r p i s s i m i q u o q u e et s c r u p u l o s a e v i t a e h o m i n e s et o p t i m i viri e x q u i r u n t ? " P r o c o p i u s is b r i e f e r a n d c l e a r e r , 4} ok oiKovopbta npds T O pir] rots dva^iois oihoodai rd KaXd. T h e o r i g i n a l p r o b a b l y m e a n t t h a t E s a u d i d n o t m e r i t t h e status o f first-born. Aucher haud probetur." T h e A r m . i d i o m zteli ounel (lit. t o h a v e p l a c e " ) o f t e n means t o s t o p " b u t o c c a s i o n a l l y , as h e r e , it s e e m s , to m a k e an impression." A u c h e r renders, neque locum ha b e a t d i c t u m . " * Lit. o f myself " : A u c h e r e g o ex m e ipso." * Aucher improbatis meis (sociis)." OL l a c k s this s e n t e n c e . P r o c o p i u s r e a d s m o r e b r i e f l y Xeyerto /cat KardoKo7TOS ovXXr)cf>d€is* OVK elpl noXepuos rj OJS "qvropLoXrjKa. For 4 4

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the

QUESTIONS

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of making war when he is doing the work of peace, or in time of peace when he is thinking of drawing up his" line of battle. Let the king also put on the guise of a com­ moner if he is not able in another way to obtain benefit for his realm and his subjects. And (let) the master (put on the guise) of a slave in order not to be ignorant of any­ thing that is done in the house. These are familiar things and principally of the literal meaning.* But as for the deeper meaning/ let us say allegorically that the soul of each of us has, as it were, several kinds of man in itself in accordance with the various incidences of similar things/ 0

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f o l l o w i n g t h r e e s e n t e n c e s w e h a v e t w o G r e e k texts, o n e f r o m Procopius, the other f r o m C o d . Y a t . 1553. ° T h e A r m . is a p p a r e n t l y d e f e c t i v e . O n e expects the latter p a r t o f t h e s e n t e n c e t o r e a d o r in time o f p e a c e let h i m t h i n k o f d r a w i n g u p his line o f battle." O L is a l s o awkward, dicit e n i m et magister militiae p a c e m velle, praelia p a r a n d o , et pacis t e m p o r e a r m a r e n o v a n d o . " T h e G r e e k f r a g m e n t s h a v e Xeyerco KOL (v.l. Kal 6) arparrjyds rd iroXepiorTOiovvra clprjvrjv 7rpaypLar€v6pL€vos rj rd clprjvaia (Cod. V a t . tlprjvrjs) iroXepieiv iyvtoKtos ( C o d . V a t . 8iavoovp.cvos). S i m i l a r l y C o d . V a t . , virohvioOco Kal ftaoiXevs ioicorov o^/na ct pur) hvvairo irdpcos rd ovp.tj>epov rfj re dpxfj Kal rots VTTTJKOOLS Xapeiv. P r o c o p i u s r e a d s s l i g h t l y d i f f e r e n t l y ovokv KCOXVOCL Kal fSaoiXia ioicorov ox^jpo- Xafieiv roTs vrnqKoois rd tTvp.tf>epov Orjpcopievov. O L h a s i t a d e m u m e t i a m r e x a m i c t u s u b o r n a t u r p r i v a t i p r o utilitate si aliter n o n p o t e r i t e v a d e r e , e x p e d i t e n i m u t subjectis, ita et d o m e s t i c o r u m conditionibus " (the last f o u r w o r d s s e e m t o b e l o n g t o t h e s e n t e n c e w h i c h f o l l o w s i n t h e A r m . v e r s i o n a n d is n o t i n d e p e n d e n t l y r e n d e r e d in the O L ) . S o C o d . V a t . , Kal 6 oeorrorrjs SovXov, elvcKa rov pirjBev dyvorjoai rcov Kara rr)v oiKiav bptopLevtov: P r o c o p i u s Kal rov 0€O7T6rr)v oiKtrov purjbev dyvoeiv eOeXovra rcov KrX. T h e G r e e k fragments e n d with this sentence. oiVeta. rov prjrov. O L renders the sentence m o r e briefly, haec 4 4

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pro partibus orationis." 9

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dXXrjyopovvres tj>rjoopiev. r) tpvxrj. O L p l u r i m o s h a b e r e infra s e t a m q u a m h o m i n e s . " >' O L p r o varietate accedentium r e r u m . " I

4 4

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502

GENESIS, B O O K IV I t is a s i f E s a u w e r e i n m e , a n o a k ° i n f l e x i b l e , u n b e n d i n g and hairy, and a t y p e alien t o t h e t h o u g h t s o f v i r t u e , a n d confused in his i m p u l s e s / a n d y i e l d i n g t o irrational a n d i n s c r u t a b l e i m p u l s e s / I n m e is a l s o J a c o b , s m o o t h a n d n o t r o u g h / I n m e are b o t h an o l d m a n and a y o u t h , b o t h a ruler a n d a n o n - r u l e r / b o t h a h o l y p e r s o n a n d a p r o f a n e one/ B u t w h e n o n e is v i r t u o u s *' a n d i n a ( s t a t e ) o p p o s i t e t o v i r t u e / i t is a l t o g e t h e r s u p e r f i c i a l l y a n d m e r e l y o n a t a n g e n t t h a t o n e d e c e i v e s , a n d n o t b y a n affinity t o e v e r y being and in mortal f a s h i o n / W h e n , h o w e v e r , o n e is w i c k e d , o n e o p e n l y s a y s t h a t w h i c h is f o o l i s h a n d u n j u s t , b u t f e e b l y g i v e s t h e a p p e a r a n c e o f w i s d o m a n d justice."* 6

c

k

a

F o r o t h e r r e f e r e n c e s in P h i l o t o E s a u as a s y m b o l o f a n o a k , b a s e d o n t h e f a n c i f u l e t y m o l o g y o f " E s a u " as H e b . 'es t r e e / ' s e e QG i v . 1 6 1 . T h e A r m . s e e m s lit. t o r e n d e r dWorpios rats rrjs dperrjs yvtbpLdis: A u c h e r , c o n s t r u i n g differently, r e n d e r s , alienae virtutis p r o b a b i l e e x e m p l u m " : O L obscurus ad captandas virtutum fruges." Or impure " : Aucher intemperatus." O L has m e r e l y p r o c a x , " omitting reference to his impulses." T h e r e n d e r i n g in O L , in m o n t i b u s p a s s i m p r o c e d e n s , " is p e r h a p s b a s e d in p a r t o n a r e a d i n g dV t^viy ev rots opeot vel sim. in p l a c e o f dviyyevrois 6pp.ats. O L nec temere a u d a x . " O L et p r i v a t u s et m a g i s t r a t u s . " O L ne (I. in " ) m e et r e l i g i o s u s , i n q u i t , et p r o f a n u s . " oTTOvoatos : O L studiosus." apery. A r m . oc n o t " is p r i n t e d in p a r e n t h e s e s as i f s u p p l i e d by Aucher. T h e o b s c u r e A r m . s e e m s literally t o r e n d e r ov Kara, ovyyeveiav rrdor) ovatq Kal Bvqrov rportov vel sim. Aucher renders m o r e freely, minime vero secundum indolem c o g natam, q u a reperitur e x e m p l u m o m n i s creaturae a c mortalis." O L h a s n o t h i n g t o c o r r e s p o n d (see the n e x t n o t e ) . ootf>Las KOX oiKatoavvrjs. O L s e e m s t o i n c o r p o r a t e p a r t o f this s e n t e n c e w i t h t h e p r e c e d i n g in r e n d e r i n g t h e p a s s a g e , si e n i m s t u d i o s u s f u e r o , differentia virtutis o s t e n t a t o r i e et p r o c a c i t e r e g o t a n t u m m o d o q u a n t u m o c u l i s p l a c e r e s (sic), sufficit sapientiae et justitiae merita d i s s i m u l a n d o . " 44

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QUESTIONS A N D ANSWERS B u t w h e n J a c o b says t o his father, " I a m E s a u , " h e speaks t h e t r u t h a c c o r d i n g t o t h e p r i n c i p l e o f n a t u r e , f o r his soul is m o v e d i n a c c o r d a n c e w i t h t h a t f o r m . 9

0

*207. ( G e n . x x v i i . 2 0 ) W h y d o e s h i s f a t h e r s a y , " W h a t i s t h i s t h a t t h o u d i d s t q u i c k l y find, s o n ? " ? T h e literal t e x t h a s b o t h a fitting a n s w e r t o t h e q u e s ­ tion a n d also o n e for t h e allegory o f t h e literal t e x t . F o r r e c k o n i n g t h e t i m e sufficient f o r a h u n t e r t o h u n t , h e f o u n d it b r i e f a n d t h o u g h t it little.* B u t as f o r t h e d e e p e r meaning,* the wise m a n wondered that o n e o f the wicked should so u n e x p e c t e d l y b e c o m e well t a u g h t so as t o b e a b l e t o find ( w h a t h e s o u g h t ) n o t o n l y w i t h s p e e d b u t a l s o with keenness and commendably,* since he was t h o u g h t t o b e very irrational and foolish and really an o a k . c

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° Kara rov rrjs voecos Xoyov : OL imploratione naturae." rrjs avrov iftvx?js Kara TO CKCLVOV ethos Kivovficvrjs : OL d u m a n i m a s e c u n d u m illius s p e c i e m m o t a e s t . " L X X €?7T€v he Toad* rco veto avrov, Ti TOVTO O ra\v eSpes, CO T€KVOV. T O pryrov. Variant answer o f reply." rrpos rr)v aXXrqyopiav. T h e A r m . t e x t is a w k w a r d . A u c h e r r e n d e r s m o r e f r e e l y , h a b e t litera tarn c o n g r u a m r e s p o n s i o n e m q u a e r e d d i p o t e s t q u a m a l l e g o r i a m . " OL r e a d s habet oratoria pars rationabilem redditionem, allegoria q u o q u e tanto melius." OL d e m e n t i (sic) e n i m sufficientes m o r a s v e n a t i o n i c o m p e n d i o s i o r e m i n v e n i t et m i n u s q u a m a e s t i m a v i t . " The b r i e f p a r a p h r a s e in P r o c o p i u s r e a d s ov yap fydaoe XP° rrpoorjKovra Kvvrjyerrj. * T O npos hidvoiav. * 6 oooS' ovrcos €vp.aBrj yeveodai irapaho^cos vel sim. : A u c h e r sic r e p e n t e p r o g r e s s u m fecerit in l a u d a b i l i s t u d i o " : OL tarn c i t o . . . e r u d i t u s sit r e p e n t i n o s t u d i o m e l i o r a t u s . " cvXoycos vel sim. : A u c h e r a c u m i n e o p t i m a e r a t i o n i s " : OL o m i t s . OL e x inertia i n g e n i o s u s " ( ? ) . S e e QG iv. 2 0 6 . 0

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GENESIS,

BOOK

IV

*208. (Gen. xxvii. 20) W h y does he reply, " W h a t the Lord gave into m y hands " ° ? T h i s a n s w e r is v i r t u o u s a n d s u i t a b l e t o a G o d - l o v i n g mind. " F o r , " he says, " I use no mortal teacher, but the Father g a v e into m y hands the contemplation o f wisdom and k n o w l e d g e / because o f which I not only l e a r n e d b u t w a s a l s o a b l e t o find." F o r h e w h o u s e s G o d a s t e a c h e r b o t h p r o f i t s a n d is c o m p e t e n t t o b r i n g p r o f i t (to others). H e profits b y learning, a n d h e brings profit b y finding d i s c i p l e s a n d f a m i l i a r s at first. A n d after­ w a r d s he receives the rank o f teacher a n d leader in o r d e r / 0

0

e

f

0

209. (Gen. xxvii. 21) W h y does he say, " C o m e near to m e , a n d I will feel t h e e , s o n , w h e t h e r t h o u art m y s o n E s a u or not " * ? :

a

OL " q u o d t r a d i d i t d o m i n u s in p e c t u (I. " s p e c t u " ? ) m e o . " P h i l o differs f r o m L X X 8 irapeotoKcv Kvpios 6 Beds (v.l. + oov) ivavriov puov : H e b . f o r t h e L o r d T h y G o d c a u s e d (it) t o fall b e f o r e m e . " I n De Sacr. Abelis 6 4 a n d Quod Deus Immut. Sit. 9 2 P h i l o f o l l o w s t h e L X X t e x t v e r b a t i m ; in De Ebrietate 120 a n d De Fuga 169 h e cites t h e L X X t e x t i n c o m p l e t e l y , o -napeoLOKtv Kvptos 6 Beos. T h e interpretation o f t h e h a l f - v e r s e g i v e n h e r e (in QG) r e s e m b l e s m o s t c l o s e l y t h a t g i v e n in De Sacr. Abelis 6 4 - 6 5 . BeofaXel XoyiGpLtp vel sim. : OL r e l i g i o s o a n i m i " (I. a n i m o " ?). P r o c o p i u s paraphrases the sentence (the o n l y o n e in this s e c t i o n p r e s e r v e d in his c o m m e n t a r y ) , 6 Se OeofaXrjs e m Beov rr)v alriav dvdyei Std rr}s aTTOKpiGecos. OL m a g i s t r o , asserenti, nulli m o r t a l i u m a u x i l i o s u m esse." rds Becopias {vel sim.) rds rrjs ootyas Kal rrjs imarrjpLrjs : OL disciplinarum p i g n o r a spectatissima sapientiae." OL et p r o d e s s e a l t e r i s . " yvatplpLovs (in t h e sense o f d i s c i p l e s " ) : OL notos." OL c u r i o u s l y r e n d e r s , a c m i n i m e d i s s o n a n t e s , " p o s s i b l y t a k i n g eV dpxfj t o m e a n under authority " o r the like. OL r e n d e r s m o r e b r i e f l y , postmodum autem doctoris dignitatem assumit." * OL o m i t s t h e last t w o w o r d s . P h i l o h e r e f o l l o w s t h e L X X "EyyiCTdV p.oi KOX *Jjr)Aarjaa> ae, rcKVOV, el av et d vlds p>ov *Haav r) ov. 44

0

44

44

0

44

d

44

e

44

f

44

9

44

44

4 4

h

44

505

QUESTIONS A N D ANSWERS 0

c

T h e v i r t u o u s m a n ° is j u s t l y incredulous and wonders that the wicked m a n in such w h o l l y u n e x p e c t e d fashion received an increase in v i r t u e / I n t h e first p l a c e , b e c a u s e he w h o had been sickly and lazy and slow became quick, and quick to learn/ In the second place, because not only did he receive in m e m o r y the things in which he had been instructed and h a d learned,* b u t he also himself b e c a m e a rule t o m a n y / and like q u i c k - w i t t e d m e n w h o are easily t a u g h t , c h a n g e d i n t o a r e c e p t i v e , fertile a n d p r o d u c t i v e ( p e r s o n ) i n s t e a d o f b e i n g , a s a l i t t l e b e f o r e , sterile/" And in the third place, because h e considers the teachings and traditions and doctrines o f divine guidance to be worthy o f pursuit, and rightly and fittingly does he consecrate a n d o f f e r t h e m t o G o d , his leader. " F o r this reason, being astonished, he says, " C o m e near to m e , for I wish to k n o w certainly w h e t h e r y o u are h e o r s o m e o n e e l s e / ' Where­ f o r e h e is said t o feel h i m , n o t s o m u c h w i t h his h a n d s as w i t h the t h o u g h t s o f his m i n d / and b y h i m s e l f he grasps a n d c o m p a r e s t h e t h i n g s n o w said w i t h t h o s e earlier o n e s , in w o r d and deed. F o r h e finds a g r e a t o p p o s i t i o n between them. d

f

k

1

7

0

c

4 4

0

6 O7rovoatos : OL studiosus." Aucher " statim." OL c a r e l e s s l y r e n d e r s , non incredulus." Aucher tarn s u b i t o " : OL o m i t s . dpcrfj. A u c h e r , i g n o r i n g t h e first a d j e c t i v e , r e n d e r s , ignavus et d e s e s " : s i m i l a r l y OL, s u r d u s et t a r d u s . " OL h a s o n l y strenuus." * OL q u a e dicit (/. didicit " ) meminit." * OL l o o s e l y r e n d e r s , plurima acquisivit." OL r e n d e r s t h e w h o l e c l a u s e v e r y b r i e f l y , utpote d e sterilitate f o e t o s u s . " irapaSoacLsA u c h e r renders b o t h verbs b y adscribit." OL r e n d e r s t h e s e n t e n c e v e r y b r i e f l y , tertio, q u o d t i t u l o s d i v i n i t u s l a r g i t o s refert, et d e u m c o n f i t e t u r a u t o r e m . " A u c h e r renders m o r e literally, m e n t e c o n s i l i i , " b u t it a p p e a r s that the A r m . translator h a d the case-endings o f the t w o nouns reversed. OL r e a d s m o r e s m o o t h l y mentis intuitu." L i t . w a r f a r e " : A u c h e r o p p u g n a t i o n e m " : OL dissonantiam." c

4 4

d

4 4

e

f

4 4

4 4

0

4 4

4 4

4 4

4 4

j

4 4

k

1

4 4

m

4 4

n

4 4

4 4

0

506

4 4

4 4

4 4

GENESIS, B O O K IV * 2 1 0 . ( G e n . x x v i i . 22) W h y after feeling ( J a c o b ) d o e s h e s a y , " T h e v o i c e is t h e v o i c e o f J a c o b , a n d t h e h a n d s a r e the hands o f Esau " ° ? T h e v o i c e n o w b r o u g h t i n t o s p e e c h is n o t t h a t w h i c h is t h e s o u n d o f air t h r o u g h m o u t h a n d t o n g u e but that w h i c h h a d already b e e n said, w h i c h w a s indefinite and indifferent in its o w n s i g n i f i c a n c e . A n d t h a t w h i c h is s i g n i f i e d is a n i n d i c a t i o n o f p i e t y o f w i l l / w h i c h is s u i t a b l e to and in h a r m o n y with continent characters o f p r o d u c ­ tivity and worthiness. F o r this reason, repeating himself, h e t w i c e u s e s t h e ( s a m e ) e x p r e s s i o n , " T h e v o i c e is t h e v o i c e o f J a c o b , and the h a n d s are the h a n d s o f E s a u , " indicating t h a t i t is n o t a n y v o i c e w h a t s o e v e r t h a t h e p r a i s e s b u t ( o n l y ) t h a t in w h i c h it has b e e n a c k n o w l e d g e d t h a t the inventions o f g o o d t h i n g s are in a c c o r d a n c e with G o d . This (attitude) was foreign and strange to the undisciplined a n d u n c u l t i v a t e d c h a r a c t e r >' b u t f a m i l i a r a n d g e n u i n e to the continent one which considers strenuous labours 0

0

d

0

0

h

1

a

€

€

S o the L X X , *H cfxovr) ebeovr) TaKo6j8, at hk xctpes XWs *Hoav. O L n o n o r i s et l i n g u a e p u l s a n t i s a e r e m . " O L p r o c a s u m (v.l. c a s u " ) d i c t u m " (v.l. vindictam " ) . ddpioros : O L o m i t s . dhidopos cv rep hi iavrijs trqpiaivopiivcp vel sim. : O L et h a b e n t e m d i f f e r e n t i a m (sic) p r o s u o i n d i c i o " (v.l. judicio " ) . Cf. P r o c o p i u s ' p a r a p h r a s e rr)v evoefHj eovr)v OVK dv XcxOeioav vird rov *H t o t u r n t o w a r d a n d a c q u i r e h e a v e n l y a n d d i v i n e t h i n g s first, a n d in t h e s e c o n d place, earthly a n d corruptible things. F o r the former are t h e heads a n d higher parts, a n d the latter are t h e bases a n d l o w e r parts. I n m a n t h e m i n d is l i k e f

9

h

k

1

0

b

C

T h i s is a literal r e n d e r i n g o f t h e o b s c u r e A r m . c l a u s e . A u c h e r qui supremus est." 4 4

TOV TTvevpariKov

(or

d

I/JVXIKOV)

aypov.

4 4

OL p a r a p h r a s e s , est e n i m p r o i n t e g r o titulo p l e n i s s i m e d i c t u m , q u o d s i q u i d b e n e d i c i t u r a c c e p t a b i l e est a u t o r i d o m i n o u n i v e r s o r u m , i p s a veritate p l e n u m a g r u m b o n a r u m v i r t u t u m i n c o r d e o p e r a n t i s " (sic). OL a g a i n r e n d e r s f r e e l y , res a u t e m m i n u s p e r f e c t a e s u n t et fluxidolae q u a e e l o n g a n t u r a scientia d e i . " OL, l i k e L X X a n d H e b . , h a s o n l y G o d . " L X X KOL hcprj cot, 6 Beds OLTTO TTJS bpooov TOV ovpavov avojdev (Heb. omits f r o m a b o v e " ) KOL dird TTJS TTIOTTJTOS TTJS yfjs. P h i l o o m i t s t h e c o n c l u d i n g p h r a s e , Kal irXrjOos OITOV KOX olvov, as a l s o in De Migratione 1 0 1 , where h e briefly allegorizes this v e r s e in s i m i l a r f a s h i o n . * TatJLV. i.e. M o s e s . OL's p r o f e c t u " is a n o b v i o u s c o r r u p t i o n o f prof eta." e

4 4

1

4 4

9

4 4

1

4 4

4 4

* Tip oTTOvhaitp: k

512

Aucher

4 4

OL

4 4

vigilantissimo."

morem gerere."

1

6

vovs-

GENESIS,

BOOK IV

heaven, for t h e y are b o t h rational parts, the o n e o f the world, the other o f the soul.° B u t s e n s e - p e r c e p t i o n (is like) the earth, for b o t h are irrational. Fittingly, there­ fore, does h e pray and ask that the progressive m a n b e c o m e better in respect o f b o t h t h e rational a n d irrational (part) b y acquiring a " fat " sense-perception and a " d e w y " m i n d . A n d s y m b o l i c a l l y " d e w " is t h e d i v i n e L o g o s / which greatly, fittingly, gently and continually brings profit t o the sovereign m i n d / B u t lavish " fatness " is t h e a b u n d a n c e o f p r o v i s i o n i n g i n a c c o r d a n c e w i t h t h e several senses w h e n t h e y are restrained b y c o n t i n e n c e a n d temperance/ Excellently, m o r e o v e r / did the ancients say that riches and n o b l e birth and friendships and h o n o u r s a n d w h a t e v e r similar t h i n g s are external are serviceable to the b o d y / while health and p o w e r " and keenness o f 0

0

d

e

h

k

1

a

XoyiKov pepos

0

r)

e/cdVepds

COTLV,

6

p.kv TOV Koapiov,

6

Se

Trjs

atodrjOLS.

c

dXoyoL. A r m . has t h e infinitive b u t t h e c o n t e x t r e q u i r e s t h e p a r t i c i p l e -6 TTPOKOTTTLOV. Similarly A u c h e r renders, " p r o ficiens." OVp.fSoXlKLOS> 6 Ocios Xoyos. Tip rjyepovL vcp. OL alters t h e o r d e r o f the p r e c e d i n g s e n ­ t e n c e s a n d c o n d e n s e s . It a l s o c o n t a i n s a Christian i n t e r p o l a ­ t i o n , " et a s s e r u n t i p s u m c o e l u m a n i m a l esse : u n d e c r e d o A p o l l i n a r i s t a s i n c a r n a t i o n i s a n i m a m n e g a s s e , i n d i g n a m salvatoris e x i s t i m a s s e . " x°Piy s ' A u c h e r " officii c h o r a g i (vel r e g i m i n i s ) . " d

e

f

9

h

La

1

iyKpaT€iq

/cat

oojpoovvr)

:

Aucher

" sub

habena

re­

4 4

l i g i o n is e t sobrietatis " : OL r e n d e r s i n a c c u r a t e l y , ping u e d o v e r o c o p i o s a e s u m m i n i s t r a t i o n i s sensualitatis s e c u n d u m continentiam gubernantem." T e x t a n d m e a n i n g u n c e r t a i n : A u c h e r q u o q u e " : OL etiam." 3

4 4

44

k

€\>yev€ia

:

OL

4

4

parenteles."

1

OL, o m i t t i n g t h e last v e r b a n d n o u n , r e n d e r s , hujus m o d i extra c o r p u s e s s e . " S o OL, fortitudinem " : A u c h e r virtus." m

4 4

SUPPL.

i

4 4

et alia

4 4

s

513

QUESTIONS

A N D

ANSWERS

sense ° (are serviceable) t o t h e soul, as is t h e soul to t h e mind. F o r t h e senses are its servants, and t h e m i n d is God's/ F r o m this it is clear t h a t all t h i n g s serve G o d , b e g i n n i n g with t h a t which has t h e highest position in us, ( n a m e l y ) t h a t allotted t o t h e m i n d . 6

2 1 6 . ( G e n . x x v i i . 2 9 ) W h y does he s a y , " T h e nations shall serve thee " ? T h e L a w is n o t an e x p o n e n t of inequality so as to pro­ claim servitude t o all nations, for it is a c c u s t o m e d t o reject also those w h o h a v e obtained l i b e r t y / B u t it recognizes t h a t it is n o t profitable for all m e n t o b e released and f r e e / for m a n y use this (liberty) unrestrainedly a n d skittishly, kicking a n d t r a m p l i n g u p o n t h a t which is right and u s e f u l / F o r this reason, wishing t o bring profit t o t h e m u l t i t u d e / it placed a lord over t h e m as a driver, ( n a m e l y ) t h e m i n d / in order t h a t it m i g h t rein in t h a t t o which it is b o u n d / T h a t is t h e literal meaning."* B u t as for the allegorical d

e

i

a

cvaioOrjoia : A u c h e r tatem." OL a n i m a m ergo stipatur." e

D

4 4

L X X Kai SovXcvoaTioodv

e

4 4

4 4

bonus sensus " : OL sensibilii) tftvxrj rep vtu. mens protegit et sensus mente b

aoi

edvrj.

4 4

OL non sunt iniqua legis instituta." Aucher q u u m libertate quoque praeditos consueverit distinguere," adding in a footnote vel, ejicere (a libertate) " : OL c u m etiam (v.l. eo " ) minimos in libertatem vocare consuevit." OL non omnibus utilem esse securitatem/' OL renders unintelligibly, nec acurentur (v.l. alterentur ") jura per requiem divaricantibus gentibus adversus ea quae expedit." * OL vitiis," evidently reading nddet, instead of irX-qdei. KVpLOV. cos TJVLOXOV, rov vovv: OL utpote agnatorem (/. aurig a m " ?), ut mentis, etc." (see next note). TO ovvSerov, i.e. the b o d y , cf. Leg. All. iii. 72 et al. OL renders inaccurately, ut mentis ingenio procax infrenaretur caterva." TO prjrdv. 1

4 4

4 4

4 4

9

4 4

4 4

h

4 4

4 4

4 4

i

4 4

k

4 4

1

4 4

M

514

GENESIS, BOOK

IV

m e a n i n g , " t h i s is t o b e s a i d . T h e r e are m a n y nations in t h e s o u l , in its v a r i o u s irrational p a r t s , I m e a n s u c h as a n g e r a n d d e s i r e / f o r w h i c h n o t h i n g is s o u s e f u l a s t o b e ruled b y reason, their natural ruler a n d l o r d . 0

0

0

2 1 7 . ( G e n . x x v i i . 2 9 b ) W h a t is t h e m e a n i n g o f t h e w o r d s , " P r i n c e s shall b o w d o w n t o t h e e " ? H e c o r r o b o r a t e s a n d e x t e n d s t h e a r g u m e n t , f o r first it s u b j e c t e d c o m m o n e r s t o h i m , a n d n o w n o b l e s . And the " princes " are t h o s e w h o preside o v e r a n d are in c h a r g e o f h e t e r o d o x p r i n c i p l e s / w h o s e c o n c e r n i t is t o p r i d e t h e m s e l v e s o n a n d g l o r i f y w h a t e v e r is c o n n e c t e d with the b o d y and external g o o d s / A n d they deride and jeeringly m o c k at discipline, w i s d o m , continence and e n d u r a n c e " a n d all t h e o t h e r t h i n g s w h i c h p r e s e r v e t h e soul without passion and without disease. f

9

1

h

7

1

n

0

0

dXXrjyopLKcoS'

b

E m e n d i n g A r m . erkak'anciur " b o t h " t o iurak'anciur e a c h " : OL s i n g u l i s . " A u c h e r f o l l o w s t h e A r m . t e x t in rendering utramque."

4 4

4 4

4 4

c

rd

dXoya

fidprj.

d

dpyr) Kal imOvpLia. VTTO rod Xdyov TOV yvTjoiov dpxovros avTtov Kal Kvpiov. L X X KOX npooKwrjoovoLv aoi dpxovres ( H e b . p e o p l e s " ) . TOV Xoyov. i.e. in t h e p r e c e d i n g s e n t e n c e o f v s . 29. t8ia>Ta? ( s o P h i l o i n t e r p r e t s t h e Scriptural word nations " ) : A u c h e r r u s t i c o s " : OL privatos." * evyevcls vel sim. : A u c h e r l i b e r o s " : OL principes." Xoytov €T€pohd£a)v: Aucher s e r m o n u m alienae sent e n t i a e " : OL sectarum quarundum (sic)." OL r e n d e r s d e f e c t i v e l y , q u i b u s s o l l i c i t u d o est h a e c curare quae corpori expediunt." naLOCLav Kal ooLav Kal iyKpdrtiav Kal Kaprepiav : A u c h e r d i s c i p l i n a m s a p i e n t i a m et s o b r i e t a t e m r e l i g i o s a m " : OL industriam, sapientiam, pudicitiam, continentiam, patientiam. TT)V ifivxrfv. OL h a s (after patientiam " ) merely et h o r u m similia." E

4 4

F

9

h

1

44

4 4

4 4

4 4

k

4 4

4 4

4 4

1

4 4

m

4 4

44

N

0

4 4

4 4

515

QUESTIONS A N D ANSWERS 2 1 8 . ( G e n . x x v i i . 2 9 c ) W h a t is t h e m e a n i n g o f t h e w o r d s , " B e lord o f thy brother " ° ? H e e x t e n d s ( t h e a r g u m e n t ) still f a r t h e r , gradually c o m i n g nearer and g o i n g higher. First he mentioned c o m m o n e r s , then princes, and then the nearest kin. But c a n h e w h o is t h e t e a c h e r o f h u m a n e n e s s a n d d o m e s t i c i t y possibly publish this greatest o f w r o n g s in the sacred scriptures, for w h at could be a greater w r o n g than for b r o t h e r t o b e l o r d e d o v e r b y b r o t h e r ? S u c h a t h i n g i t is n o t r i g h t either t o t h i n k o r t o s a y . B u t , as I said a little e a r l i e r , h e b e l i e v e s t h a t i t is m o r e p r o f i t a b l e f o r t h e f o o l i s h m a n n o t t o b e free b u t r a t h e r t o h a v e w i s d o m as a m i s ­ t r e s s / in o r d e r t h a t in the fashion o f a g o o d p h y s i c i a n she m a y e x p e l his fever a n d c u r e t h e passions a n d diseases in h i s m i s e r a b l e a n d u n h a p p y life. B u t those w h o are w o n t t o allegorize m a y say t h a t the brothers are parts o f the soul, the rational and irrational * and that the rational r a n k s a b o v e a n d i s a p p o i n t e d o v e r a n d is l o r d o f t h e irrational b y the l a w o f a m o r e righteous n a t u r e / A n d so l o n g a s t h e f o r m e r r u l e s , t h e l a t t e r is i n a g o o d w a y o f l i f e / B u t i f it b e c o m e s i n d i g n a n t a n d w i t h d r a w s as i f f r o m 6

c

d

e

17

h

A

L X X KOL yivov Kvpios TOV dScA^ou GOV. P h i l o o m i t s t h e rest o f t h e s e n t e n c e KOL 7TpooKvvrjoovoiv oe ot utot TOV naTpos GOV (Heb. " o f thy mother " ) . t ' S t a W , see a b o v e , QG i v . 2 1 6 , 2 1 7 . O L p r o x i m u m generis fratrem." bihdoKaXos tj>iXavOpcomas Kal OIK€L6T7)TOS, i.e. M o s e s . TOV dpova, h e r e s y m b o l i z e d b y E s a u . cos Kvpiav €X€tv TT)V Gochiav. O L renders freely, " d o m i n u m s t u d i o s u m et p r u d e n t e m v i r u m . " ev TCO TaXaiircbpcp Kal KaKoSaipiovi flicp avTov. O L s e e m s t o r u n this c l a u s e i n t o the f o l l o w i n g s e n t e n c e , r e n d e r i n g , " q u i e u m t a m q u a m m e d i c u s b o n u s ut his a r c e a t infirmitates c u r a n d o reficiat. C a e t e r a s e t i a m a n i m a e anxietates s a n a r e q u a m v i s solent asseverare nonnulli, e t c . " dXXyjyopcLV. piipr\ TTJS *IIVXT)S, TO p.kv XoyiKOv, TO Se dXoyov. O L , construing the G r e e k differently f r o m the A r m . translator, renders, " per justissimam legis n a t u r a m . " O L melior enim (I. meliorem " ) statum obtinebit." b

C

4 4

d

E

/

9

h

1

J

K

516

4 4

4 4

GENESIS,

BOOK

IV

( a n o t h e r ' s ) d r u n k e n n e s s , ( t h e l a t t e r ) w i l l suffer t h e e v i l s of anarchy. F o r w h a t (else) c a n b e e x p e c t e d i f t h e p i l o t d o e s n o t steer the ship, o r the charioteer d o e s n o t drive the y o k e d horses, or the a r m y c o m m a n d e r does n o t lead his a r m y , o r t h e s t e w a r d d o e s n o t r u l e t h e h o u s e h o l d , o r the statesman the state ? A r e n o t these things, therefore, to be deprecated, and should o n e n o t prayerfully ask that they may not happen ? O f all t h e s e t h e w o r s t a n d m o s t t e r r i b l e is a n a r c h y i n t h e s o u l / 0

b

c

2 1 9 . ( G e n . x x v i i . 2 9 d ) W h a t is t h e m e a n i n g o f t h e w o r d s , " H e w h o c u r s e s t h e e is c u r s e d / a n d h e w h o b l e s s e s is blessed " ? This expresses a very natural law and opinion,* for he w h o c u r s e s t h e v i r t u o u s a n d w i s e m a n first c u r s e s h i m s e l f , while he w h o praises h i m similarly praises h i m s e l f t o g e t h e r w i t h h i m . F o r , i n d e e d , h e w h o h a t e s g o o d m e n is h i m s e l f h a t e d , w h i l e h e w h o l o v e s t h e m is a t o n c e l o v e d . For (Scripture) d o e s n o t say t h a t h e w h o curses will incur a curse, a n d h e w h o blesses (will o b t a i n ) blessings b u t t h a t t h e f o r m e r is c u r s e d b y h i m s e l f , a n d t h e l a t t e r , o n t h e o t h e r h a n d , is p r a i s e d . f

9

1

j

k

1

m

a

dvapxtas. OL r e n d e r s t h e s e n t e n c e f r e e l y , " p o r r o si i n d i g n a t u r ut p o p u l i rebellantis callositas a b s e n t e m a g i s t e r i o sentiat p o e n a s s e v i o r e s . " 6 OIKOVOPLLKOS . . . d 7TOXLTLK6S. OL o m i t s this c l a u s e . OL " q u o r u m o m n i u m p e j o r est a n i m a sine r e c t o r e . " OL " m a l e d i c t u s e r i t . " OL " b e n e d i c t i o n i b u s r e p l e a t u r . " L X X d KaTaptbfievos o€ eirLKardparos, d Se evXoytov ere euXoyr)p,4vos ( H e b . has t h e subjects in t h e p l u r a l , t h e p r e d i c a t e s in the singular n u m b e r ) . * OL " n a t u r a l e a r b i t r i u m p r o m i t . " TOV dorelov ( o r cnrovhalov) Kai aotf>6v : OL " p r u d e n t e m . " OL reads differently " r e v e r a e n i m laus est b e n i v o l i s q u o d a b odiosis odiuntur." OL " s e m p e r . " OL " m e r e t u r . " OL " sed q u o d is s e m e l m a l e d i c t u s est, ut est alter similiter l a u d a b i l i s . " b

c

d

c

f

9

I

i

k

1

w

517

QUESTIONS

AND

ANSWERS

220. ( G e n . x x v i i . 3 0 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " W h e n J a c o b went out from the presence o f his father, E s a u his b r o t h e r c a m e " ? The literal t e x t a d m i t s n o d o u b t o r a m b i g u i t y , for it is v e r y s i g n i f i c a n t a n d v e r y apt.* F o r w h e n o n e ( o f t w o ) contraries g o e s o u t , t h e o t h e r f o l l o w s it in. W h a t I m e a n is s o m e t h i n g l i k e t h i s / W h e n poverty and ignominy g o o u t , riches a n d h o n o u r f o l l o w t h e m in. A n d w h e n suffering a n d infirmity g o a w a y , h e a l t h a n d s t r e n g t h c o m e in after t h e m . A n d in the same w a y , w h e n continence and reason go away, which have subjugated and driven out the passions b y their a t t a c k / there follows t h e m unrestraint, ( w h i c h is) b o t h t h e s e d u c e r a n d p r o t a g o n i s t o f t h e p a s s i o n s / And n o t d i s t a n t o r l o n g is t h e i n t e r v a l w h i c h s e p a r a t e s t h e m b u t , as ( S c r i p t u r e ) itself s a y s , " w h i l e he went o u t , " ( t h a t is) after a certain (small) p o r t i o n o f t i m e / For t h e g o o d a n d t h e b a d are related t o e a c h o t h e r as contraries rt

b

c

d

9

3

a

Lit. " face." P h i l o a b b r e v i a t e s L X X , w h i c h r e a d s Kal iydvero puera TO navaaaBai Maad/c evXoyovvra TOV TOIKCOJS TOV vlov avrov ( H e b . o m i t s " his s o n " ) , Kal eyevcro ws (v.l. oaov, s e e b e l o w ) igrjXOev TaKa>j3 dno npoatonov Taad/c rov narpos avrov Kal ' H a a u d docXcfrds avrov r)X0€v a/no rrjs drjpas avrov. I n his b r i e f c o m ­ m e n t o n this v e r s e in De Ebrietate 9 P h i l o uses slightly d i f f e r e n t w o r d i n g , iyevero oaov cgrjXdcv TaKcojS, T)K€V 'Hcrau 6 do€XvoiKrj avdyKj). T h e m e a n i n g is n o t a l t o g e t h e r c l e a r . A u c h e r r e n d e r s , " q u o d insipientis filiivenatum s a p i e n s ille p r o p o n i t in c i b u m " : OL has o n l y q u o n i a m c o p i o s a m filii v e n a t i o n e m . " e

44

D

e

F

9

h

1

k

4 4

520

GENESIS, B O O K IV free and m a d e s u b j e c t t o s a v a g e a n d bestial p a s s i o n w o u l d be incurable."

223. ( G e n . x x v i i . 32a) W h y , w h e n Isaac asks, " W h o art t h o u ? " , ° d o e s h e n o t a d d , " S o n , " as h e h a d said t o t h e former one ? c

d

T h e s e are t h e pleasant a n d desirable spices w i t h w h i c h the wonderful L o g o s spices holy and divine S c r i p t u r e / A n d it c o n f u t e s a n d c o n f o u n d s t h e foolish m a n , since h e is a l i e n i n c h a r a c t e r a n d is u n a b l e t o s h o w a n y k i n s h i p to o r a n y p a r t o f t h a t w h i c h is w o r t h y o f z e a l a n d v i r t u e / e

g

224. ( G e n . x x v i i . 3 2 b - 3 3 a ) W h y , w h e n E s a u said, " l a m t h y first-born s o n , " d i d h i s f a t h e r s t a r t u p w i t h a v e r y g r e a t withdrawal' ? By adding the " very " (Scripture) shows the pitiable wretchedness o f him from w h o m (Isaac) removed himself j

a

4 4

OL r e n d e r s d e f e c t i v e l y , s c i l i c e t m a n s u e t o r u m , a l i o q u i n g u r g i t e ferocitatis detento, insanabilis l a n g u o r p r o v e n i e t . " Kai €LTT€V

B

LXX

0

OL u n u m (I. n o n " ?) a d j e c i t . " i.e. t o J a c o b , in G e n . x x v i i . 2 0 - 2 1 (cf. QG i v . 2 0 7 , 2 0 9 ) .

d

c

avrtp

4 4

T o a d * d 7rarr)p

avrov,

Tis

el

ov;

4 4

6 davfidoLos

Xoyos.

f

4 4

OL r e n d e r s t h e s e n t e n c e m o r e f r e e l y , hae sunt suavitates q u a s d i v i n a s c r i p t u r a c o n d e r e d i g n a t u r , d i v i n o s e r m o n e temperatus." 9

ovyyeveiav.

oTTovhrjs K a i dpcrrjs. OL r e n d e r s t h e s e n t e n c e f r e e l y , c o r r i p i t e n i m et t a c e r e m o n e t i n s i p i e n t e m a l i e n a n t e m se a r e c t a sententia, n u l l o liberalitatis i n d i c i o i n s t i t u t o r u m n e c a l i q u o d i g n o sobrietatis titulo." * OL escessu (/. e x c e s s u " ) m e n t i s d e t e n t u s est p a t e r valde vehementer " (see next note). h

44

4 4

J

itjeorrj

LXX

d 8k etncv,

4 4

'Eyw

8k Terad/c cKoraoiv

ct/u d vlos

picydXrjv

with a great fear " : A r m . O . T . great a s t o n i s h m e n t " ) .

oov

6 TrpojroroKos

otf>68pa ( H e b . 4 4

4 4

was

'Herat;.

fearful

was astonished with v e r y 521

QUESTIONS A N D

ANSWERS 0

and m a d e an additional withdrawal, for he was insolent a n d d i s o b e d i e n t . I n t h e first p l a c e , h e d a r e d t o p r e s e n t h i m s e l f as a s o n a l t h o u g h , as a w i c k e d m a n , h e w a s n o t t o be r e c k o n e d in the rank o f an a t t e n d a n t servant. And i n t h e s e c o n d p l a c e , ( h e c a l l e d h i m s e l f ) " first-born s o n , " a l t h o u g h a little w h i l e b e f o r e t h e w r e t c h h a d s o l d his birth­ right for a little sensual pleasure. " F o r , " he says, " these t w o things will properly b e decreed and assigned o n l y t o t h e f o r m e r one, " ( n a m e l y ) t h a t h e s h o u l d b e called b y b o t h n a m e s , t h a t o f ' s o n ' a n d t h a t o f * first-born,' a s o n e who has been marked b y distinction. B u t t o t h e e shall leave and authority n o t b e g i v e n t o say similar and identical t h i n g s in a r r o g a n c e , pride a n d insolence, for t h o u art false t o t h e t r u t h . " 0

0

0

0

f

0

2 2 5 . ( G e n . x x v i i . 3 3 b ) W h a t is t h e m e a n i n g o f t h e w o r d s , " I a t e o f all b e f o r e t h o u e a r n e s t " ? T h e l i t e r a l m e a n i n g * is a p p a r e n t . B u t a s f o r t h e d e e p e r h

° A u c h e r renders differently, " n i m i a m c u m c o m m i s e r a t i o n e m i s e r i a m i n d i c a t ejus, a q u o r e c e s s i o n e m p e r f e c t a e r e n u n t i a t i o n i s f a c i t " : OL " i n c r e m e n t o s e r m o n i s e x t e n s o , l e c t i o n o t u m f e c i t q u o d ultra m o d u m c o m p u n c t u s erat. Indignatur namque, etc." OL " n e q u i d e m f a m u l i o r d i n e m p r o m e r e n d o . " r)oovi}s. i>e. J a c o b . O r " c h o i c e " — A r m . antrout*iun— oialpeais a n d eVAoy?}: A u c h e r " p r o b i t a t e (vel e l e c t i o n e ) " : OL r e n d e r s t h e s e n t e n c e d e f e c t i v e l y , " h a e c u t r a q u e s a n c i r e l i b e t (v.l. " l i c e b i t " ) p r o p h e t a m s e c u n d u m merita p i g n o r u m , quaeritentem quat e n u s et Alius et p r i m o g e n i t u s p r o b a r e t u r . " Variant " they are." OL c o n d e n s e s t h e s e n t e n c e , " alter v e r o n e p e r m i t t i t u r s i m i l i a p o s t u l a r e , p r o p e t u l a n t i a et s u p e r b i a s a u c i a n t e veritatem." P h i l o a b b r e v i a t e s v s . 3 3 b , w h i c h r e a d s Kal etTrev, TLS OVV 6 drjpevoas poi dr]pav Kal clocveyKas /not, /cat eayov a7rd rrdvrojv Ttpo rov oe eloeXOclv. T h e rest o f t h e v e r s e is q u o t e d in t h e f o l l o w i n g s e c t i o n . P h i l o q u o t e s t h e entire v e r s e in Quis Rer. Div. Heres 2 5 1 w i t h o u t a l l e g o r i c a l c o m m e n t . * T O ptyrov. 0

e

e

f

g

h

522

d

GENESIS,

BOOK

0

IV 6

m e a n i n g , the soul o f the virtuous m a n e n j o y s all g o o d t h i n g s b e f o r e t h e r e e n t e r s i t t h e t h o u g h t w h i c h is a l i e n a t e d from virtue. F o r t h i s , w h e n i t f o l l o w s a n d c o m e s i n , is like a d r u n k e n ribald fellow w h o upsets a n d disturbs a well-behaved and orderly gathering o f drinkers o f w i n e / 6

d

2 2 6 . ( G e n . x x v i i . 3 3 c ) W h a t is t h e m e a n i n g o f t h e w o r d s , " I blessed h i m , and h e shall b e blessed " ? T h a t " h e w h o p e r f o r m s w h a t lies b e f o r e h i m carries off t h a t w h i c h l i e s i n t h e f u t u r e " is p r o p e r l y a n d a p p r o ­ priately s a i d c o n c e r n i n g t h a t w h i c h is n o w t a k i n g p l a c e / F o r o n e * is u n d i s c i p l i n e d a n d u n t a m e d a n d is s l o w a n d h e s i t a n t t o w a r d all t h a t is r i g h t a n d g o o d / B u t t h e o t h e r , h a v i n g all d i s c i p l i n e i n h i m s e l f , is z e a l o u s a n d k e e n , a n d c o n s i d e r s it a d i s g r a c e w h e n s o m e o n e m a k e s m o r e p r o g r e s s " t h a n h e himself. W h e r e f o r e h e further seals this ( a t t i t u d e ) and confirms the blessing for him, being v e x e d and dis­ pleased b y the appearance o f the unlearned m a n / Such f

9

h

1

1

° TO npos oidvoiav. r) TOV oTrovhalov foxV' apcTrjs* €VTpd7reXos vel sim. OL " v i c e v i n o l e n t i p r a e c o n i s p l a c i d u m s c h o l a e c o n vivium conturbat." L X X Kal rjvXoyrjaa avrov, Kal evXoyqpLevos eoToo (v.l. l o r a i ) . TO 7TpOK€lpL€VOV vid. KVpiGJS. T h e A r m . s e n t e n c e is o b s c u r e , as A u c h e r r e m a r k s in a f o o t n o t e t o his r e n d e r i n g , " qui jam optis peragit futuri praesefert perfectionem, v e r e p r o p r i e d i c t u m est d e n u n c factis " : OL " s i c p r o v e r b i u m c u j u s d a m l e g i m u s d i c e n t i s , Qui antecessu egerit venturi praemia p o r t a n d o habet (v.l. " a b i t " ) . H i e p r o p r i e d i c i t u r d e his q u i m o d o c o n s i s t u n t . " ' O f the t w o b r o t h e r s , i.e. E s a u . OL " inertissimus e n i m ille p e r o m n i a j u s t a et o p t i m a p r o c r a s t i n a n d o , et t a r d u s et h e b e s r e v e l a t u r . " iraioelav. TTpOKOTTTClV. TOV dpuaOovs. OL r e n d e r s differently, " c u j u s g r a t i a c o n firmat b e n e d i c t i o n e s ejus a d v e r s u s p r a e s u m p t i o n e m inertis, spernendo difncultatem." b

c

d

e

f

0

h

1

3

k

1

m

N

523

QUESTIONS

AND

ANSWERS

is t h e w a y t h i n g s a r e w o n t t o b e . F o r s o l o n g as n o t h i n g t e r r i b l e o r evil has c r e p t in, w h e t h e r as d e e d o r w o r d , the m i n d ° e n j o y s a b l e s s i n g first o f all a n d s e t s f o r t h o n t h e open royal highway. B u t w h e n s o m e (evil) c o m e s a l o n g i n t o i t , t h e e n t i r e s o u l is m o v e d a n d u p s e t a n d a g i t a t e d , a n d its evil-hating passion s w e l l s u p / s o t h a t , as t h o u g h i n e n v y , i t f u r t h e r o p p o s e s b e n e v o l e n c e i n a firmer s t a t e o f m i n d which thereafter remains the s a m e . 6

c

d

e

0

*227. ( G e n . x x v i i . 3 4 ) W h y , w h e n E s a u h e a r d ( t h i s ) , d i d he c r y o u t in a l o u d v o i c e a n d v e r y bitterly, and say, " Bless m e also, father " ? T h e l i t e r a l m e a n i n g * is s o m e w h a t a s f o l l o w s . H e is v e x e d and grieved n o t so m u c h because he failed t o o b t a i n t h e blessings as b e c a u s e his b r o t h e r w a s t h o u g h t w o r t h y h

i

a

6

VOVS'

TT)V \€toij>6pov dhov. OL r e n d e r s t h e latter p a r t o f the sentence s o m e w h a t differently, " p r o c e d e n t i b u s b e n e d i c tionibus paratur spaciosissima via ad p r o f i c i s c e n d u m . " T h e c o n t e x t r e q u i r e s " evil " o r t h e l i k e t o b e s u p p l i e d , as A u c h e r d o e s : OL " e o t a m e n m o l e s t a n t e . " foxv A u c h e r " a n i m u s " : OL " a n i m a . " T O fiiaoTTOvr]pov avrijs TrddosS y n t a x a n d m e a n i n g not clear. A u c h e r r e n d e r s less literally, " et affectus ejus infensus c o n t r a m a l u m i n t u m e n s i n d i g n a t u r . " OL h a s m e r e l y ** p r o o d i o m a l i g n i t a t i s . " T h e A r m . is v e r y o b s c u r e . A u c h e r r e n d e r s , ** q u a s i v e r o p r a e i n v i d i a c o n t r a r i u m se o b j i c i a t b e n e v o l e n t i a e s u a e e x ilia c o m p r o b a t i o n e f o r t i o r i q u a e et d e i n c e p s in illo statu p e r m a n e t " : OL " lacessitur e t i a m z e l o p l u s e x h o r t a n t e j u s t i t i a a d b e n e d i c e n d u m p r o infirmiori (v.l. " firmiori " ) a r b i t r i o ut e t i a m in f u t u r o i b i d e m o r d o p e r s e v e r e t . " L X X eyeVcTO he r)viKa TJKOVGCV 'Hcrau rd pr\p.ara Taad/c (v.l. a n d H e b . o m i t " I s a a c " ) T O U rrarpos avrov, dvefiorjoev 'Ho-au a>vr)v pLcydArjV KOL mftpdv o6hpa Kai €L7r€V, JZvAoyrjoov hrj irdrep. 0

c

d

:

E

1

9

h

* TO

prqrov.

* T h e G r e e k fragments (see next note) have o n l y o n e verb. 524

Kapie,

GENESIS, B O O K IV a

0

(of them). For he was envious and jealous, and thought t h a t the other's loss w a s o f m o r e c o n c e r n a n d interest t h a n his o w n profit. F o r t h i s is s h o w n b y h i s c r y i n g " a l o u d a n d bitterly " and his s a y i n g further, " Bless m e a l s o . " B u t a s f o r t h e d e e p e r m e a n i n g , h e is i g n o r a n t a n d w a n d e r s t o a n d f r o a n d is t r e a c h e r o u s a n d s e l f - c o n t r a d i c t o r y a n d quarrelsome in d e e d s / t h o u g h t s and w o r d s . A n d so y o u see t h a t at o n e a n d the s a m e t i m e h e desires a blessing a n d is e n v i o u s . A n d a t t h e s a m e t i m e h e c o n f i r m s .for h i m w h o m he envies the p r o p h e c y o f the b l e s s i n g / F o r he w h o says " Bless also m e " g r a n t s t h a t the p r a y e d - f o r blessing had rightly been given to the other. F o r that which con­ f e s s e s s o m e t h i n g i n w o r d b u t d o e s n o t a d m i t i t i n d e e d is a character-trait * rather than a m a n / 0

d

6

0

a

T h e G r e e k f r a g m e n t s ( f r o m P r o c o p i u s , Catena R e g i a I n e d i t a 1825 et al.) r e a d a l m o s t i d e n t i c a l l y OVK cirl rep p.r) Tvxctv (v.l. a d d s aai) rcov evXoyicov ovrco hvox^paivei cos eirl rep TOV docXcfrov avrcov (v.l. avrov) dgicodrjvai. OL r e a d s d e f e c t i v e l y " pro nec d u m impetrata benedictione aspernatur pro dignis fratri m e r i t i s . " T h e G r e e k fragments have o n l y o n e adjective (see next note). S o the G r e e k fragments, fiaoKavos yap cov iiripieXeorcpov trpoKpivei (v.l. iiripieXcorepav Kpivei) rrjs lotas axfreXclas rr)v CKCLVOV c^rjpiav. OL r e n d e r s i n a c c u r a t e l y , ut p o t e e n i m f a s c i n a t o r c u r a t i s s i m a m j u d i c a t p l u s s u a m utilitatem p r o alterius d e t r i m e n t o . " S o t h e G r e e k f r a g m e n t s ( w h i c h e n d w i t h this s e n t e n c e ) , ravra ydp ep,aiv€rai Sid rov p.iya Kal iriKpov eKJUorjoai (v.l. avoipcogai) Kal iiriXeyeiv, YivX6yr}oov hk (v.l. 8r)) K a p e , irdrzp " : OL " a d e o m a g n a et a m a r a e x c l a m a t i o i n n o t u i t , e o d i c e n t e : Benedic utique etiam m e pater." T O irpos hidvoiav. R e a d i n g , w i t h A u c h e r , A r m . gorcovk* instead o f grovk* ( = " w r i t i n g s " ) : s o t o o OL (see n e x t n o t e ) . OL " d i c e t u r et a l t e r o sensu versutia i n d o c t i e x u t r o q u e d o l o s a et s i b i m e t a d v e r s a in n e g o c i i s , sententiis, v e r b i s . " E x a c t m e a n i n g o f t h e last t w o n o u n s is u n c e r t a i n . A u c h e r r e n d e r s , " c o n f i r m a t o r a t i o n e m v o t o f a c t a m " : OL in v i s o c o n f i r m a t v o t a . " * rpdiros vel sim. i.e. E s a u is here t h e s y m b o l o f a n a t t i t u d e r a t h e r t h a n a n 0

0

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d

44

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QUESTIONS

AND

ANSWERS

*228. ( G e n . x x v i i . 35) W h y d o e s h e reply in this w a y , " T h y brother c o m i n g with deceit received t h y blessing " ? N o w if he received it t h r o u g h deceit, perhaps s o m e o n e m a y s a y t h a t h e is n o t p r a i s e w o r t h y ; h o w , t h e n , c a n h e also say, " H e shall b e blessed " ? B u t he seems t o in­ d i c a t e b y t h e s e s t a t e m e n t s t h a t n o t e v e r y d e c e i t is b l a m e ­ worthy/ T h u s i t is t h a t n i g h t - w a t c h e r s a r e u n a b l e t o seize and o v e r c o m e r o b b e r s w i t h o u t deceit, and a r m y c o m m a n d e r s (to defeat) the e n e m y in w a r ; but b y a m ­ bushing t h e m they seem to achieve their e n d / A n d those (acts) w h i c h are called stratagems h a v e a similar principle, and so d o the contests o f athletes, for in these deceit and trickery are considered h o n o u r a b l e , and those w h o b y trickery o v e r c o m e their adversaries are t h o u g h t w o r t h y o f prizes and w r e a t h s / So that no falsehood and blame a t t a c h t o " w i t h d e c e i t " b u t r a t h e r p r a i s e , a s it is e q u i a

b

c

9

h i s t o r i c a l p e r s o n . OL r e n d e r s u n i n t e l l i g i b l y , " q u a e t a m e n o r e t a n t u m m o d o c o n f i t e t u r , r e m a u t e m i p s a m sine c o m p r o m i s s o s u b s c r i p s i t suis m o r i b u s s a t i s f a c i e n s . " ° L X X eVnev he avrcp, 'FiXOchv 6 dheXtf>6s oov piera hoXov eXafiev rr)v evXoyiav oov. H e b . r e a d s less a m b i g u o u s l y " T h y b r o t h e r c a m e with deceit and received thy blessing." i.e. I s a a c . P r o c o p i u s h a s TTCOS OVV eiritfrepeis. S e e QG i v . 226 o n G e n . x x v i i 3 3 c . S o C a t . R e g . I n e d . 1 8 2 5 , dAA' eoiKev aivirreoOai hid rov Xe\devros on ov iras hoXos v i r a i n o s eonv. P r o c o p i u s reads m o r e b r i e f l y aivirrerai roivvv cbs ov rra? hoXos vTrainos. S i m i l a r l y C a t . R e g . I n e d . , cVct *at Xrjords vvKrovXaKes Kal rroXepiiovs orparyyoi, ovs dhoXtos ovXXafielv OVK eonv, evehpevovres KaropOovv hoKovoi. A u c h e r d i v i d e s t h e A r m . s e n t e n c e s wrongly. S o C a t . R e g . I n e d . , Kal rd Xeyop.eva orparrjyqpLara roiovrov Adyov e\ei Kal rd rcov dOXyrtov dyojvlopiara' Kal yap errl rovrcov r) dirdrT] vevopiiorai rlpiiov Kal oi hi* dTrdrrjs Trepiyevopievoi rcov dvriirdXtov, flpafSeicov dt-iovvrai Kal orecf>dvcov. P r o c o p i u s r e a d s m o r e b r i e f l y roiavra yap KOI ra Xeyopieva orparrjyrjpiara, Kal em rcov dOXyrcov opioicos oi pierd hoXov viKcovres davpid^ovrai orecf>avovb

c

d

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1

fJL€VOL. 9

T h e t w o A r m . n o u n s p r o b a b l y reflect t h e s i n g l e G r e e k n o u n hiapoXr], as in C a t . R e g . I n e d . (see n e x t n o t e ) . 526

GENESIS, BOOK

IV

valent to " with art," for the virtuous m a n does nothing w i t h o u t art.° 2 2 9 . ( G e n . x x v i i . 3 6 ) W h a t is t h e m e a n i n g o f w h a t E s a u s a y s , " R i g h t l y is h i s n a m e c a l l e d J a c o b , f o r h e h a s t r i p p e d me n o w for the second time. M y birthright he took, and now he has taken m y blessings " ? A l t h o u g h he believes himself t o b e speaking the truth a b o u t b o t h i n s t a n c e s , h e falsifies. F o r h e d i d n o t " t a k e " either the o n e thing or the other but kept hold o f both, ( n a m e l y ) the birthright and the blessing. F o r these are the private inheritance o f the c o n t i n e n t and disciplined m a n and o f h i m w h o m a k e s progress.* A n d if s o m e foolish or stupid m a n seizes these f o r h i m s e l f for t h e sake o f a p p e a r ­ ing t o b e g o o d and b e i n g t h o u g h t (so) b y the multitude, n o n e t h e less, as t h o u g h t h e y b e l o n g e d t o a n o t h e r , d o e s h e either w i l l i n g l y reject t h e m o r else u n w i l l i n g l y disdain them. T h u s t h i s is n o t f a l s e / B u t w h a t is a d d e d i s 0

c

d

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44

° C a t . R e g . I n e d . ware ov StajSoA^ TO ticrd ooXov " dAA' eyKtbfiiov lao8vvapLOVV TCO ticrd re^ir;?." ov8ev yap drexvcos rrpdrT€L 6 G7Tov8aios. P r o c o p i u s r e a d s m o r e b r i e f l y ots laoowapici TO " tierd 86Xov " rep " pLCTa T€xw]S." ovhkv 8k d.Tex °S 6 onovBaTos 4 4

vc

7T0L€l. L X X Kai €t7T€V, AiKaitos CKXTJOT} TO ovop,a avrov Ta/ccoj8iiTT€pvLK€v ( H e b . wav-yd'q^eni, with a p l a y o n the n a m e Ya 'aqob) yap p.€ rjorj SevTepov TOVTO' TO. TG TrpcoToroK€id pov €tXr)(f)€v, KOL vvv etXrjtfrev TTJV evXoylav piov. I n Leg, All. iii. 191 P h i l o q u o t e s t h e v e r s e w i t h a s l i g h t v a r i a t i o n , r e a d i n g T O ' T C rd for TOVTOTO. re. H i s interpretation there is, in g e n e r a l , s i m i l a r to t h a t g i v e n h e r e . i.e. J a c o b . OL " nihil e n i m t u l i t . " T h e exact m e a n i n g o f the A r m . c o m p o u n d verbal form i bac ehan is n o t c l e a r : A u c h e r " retinuit " : OL " r e c e p i t . " r) 181a KXrfpovopita : OL " p r o p r i a e s o r t e s . " A u c h e r religiosi." * OL certatoris j a m et s u c c e s s i b u s m e l i o r a t o (sic). " T h e text is o b s c u r e . OL r e n d e r s , nihilominus ut a l i e n a m a u t u l t r o spernit a u t invitus s o l u i t . " T h e text m a y b e c o r r u p t . OL r e n d e r s , et h a e c q u i d e m n a m (/. n o n " ?) m e n d o s e " (I. mendosa " ) . B

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w h o l l y false a n d a lie, ( n a m e l y ) w h e n h e says, " A n d n o w he has taken m y blessing." T o this o n e m i g h t rightly r e p l y , " " N o t thy b l e s s i n g , f e l l o w , h a s h e t a k e n , b u t o n e w h i c h is s u i t a b l e t o h i m . F o r t h e b l e s s i n g ( g i v e n ) t o t h e e t a k e s its o r i g i n f r o m t h e e a r t h , b u t t h a t ( g i v e n ) t o h i m , f r o m heaven. A n d t h o u wast inscribed a m o n g the slaves, he a m o n g the masters. A n d t h y h o p e is t h e s w o r d a n d w a r , w h i l e t o h i m p e a c e is b e l o v e d , a n d ( a l s o ) t h e h o p e o f making peace. S i n c e , t h e n , t h e r e a r e s u c h g r e a t differ­ ences and distinctions between (you), h o w didst thou dare to say that he t o o k thy blessing ?—he w h o did not take any p a r t o f t h a t w h i c h is h i s o w n . " 0

0

0 3

e

230. (Gen. xxvii. 36b-37) W h y , when asked, " W h y did n o t so great a blessing remain for m e ? , " did the father r e p l y / " I f 1 m a d e h i m t h y l o r d a n d I m a d e all h i s b r o t h e r s servants, I supported h i m with threshed grain and t r e e s / B u t f o r t h e e , w h o h a s t a n g e r e d m e / w h a t shall I d o , O son ? " ? 9

j

Virtually a

OL

4 4

k

he says, " N o t one o f the h o p e d for

things

ego respondebo."

as in t h e r o u g h p a r a l l e l , Leg. All. iii. 192. hovXois . . . oeoTrdrais. Lit. peace-making hope." OL r e n d e r s , " s p e s v e r o pacis merito funditur." A u c h e r " q u i n u l l a m i l l i u s m o d i tui p a r t e m a c c e p i t " : OL cujus nulla portio tibi c o m p e t i t . " OL n o n dereliquisti mihi b e n e d i c t i o n e m pater ? R e ­ s p o n d s , " etc. See L X X below. See below on L X X . OL f r u m e n t o et v i n o , " s o L X X , see b e l o w . ' T h i s relative c l a u s e is l a c k i n g in OL a n d S c r i p t u r e . * L X X Kal €L7r€V 'Haav Ttp irarpl avrov, Ovx VTrcXeinov p.ot evXoytav irdrep; aiTOKpidels ok T o a d * zlrrev rep *Hoav, E t ( H e b . hen h e r e = b e h o l d " r a t h e r t h a n i f " ) Kvpiov avrov eiroiqoa oov, Kal ndvras rovs doeXcfrovs avrov enoirjoa avrov (v.l. avrco) oiKeras, aircp Kal olvco eorrjpioa avrov ool Se rl TTOLTJOOJ, TCKVOV; 8vvdp.€t: OL in i p s a s u b s t a n t i a " : A u c h e r virtute (sive, in i n t e l l e c t u ) . " 528 0

to

OVTOS,

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GENESIS,

BOOK

IV

w h i c h it is n o w r i g h t f o r t h e g o o d m a n t o p u t a w a y a n d a c q u i r e as h i s o w n p r o p e r t y ° h a v e I l e f t f o r t h e e . " For b y n a t u r e t h e g o o d m a n is a r u l e r a n d l o r d a n d r i c h , w h i l e t h e f o o l i s h m a n is p o o r a n d a s e r v a n t a n d b e g g a r . B u t i t is p r o p e r t o e x a m i n e a n d i n q u i r e w h a t m e n h e s p e a k s o f as b e i n g b r o t h e r s o f J a c o b , f o r t h e r e w a s ( o n l y ) o n e , and he a twin. B u t he seems to invite us to an a l l e g o r y / a n d a l m o s t o p e n l y i n v i t e s u s . F o r t h e p r e s e n t p a s s a g e is not about m e n but about types o f s o u l / which consist o f several irrational parts (such as) sight, hearing, taste, smell and t o u c h , a n d desires a n d sensual pleasures and fear and g r i e f / F o r the passions are kin a n d brothers o f the soul. B u t w h e n h e calls h i m " s o n , " he d o e s n o t t e s t i f y t o h i s g e n e t i c d e s c e n t a s a s o n b u t t o t h e silliness of a child. 0

c

f

h

1

231. (Gen. xxvii. 38) W h y does he say, " Is there one b l e s s i n g (left) t o t h e e , f a t h e r ? Bless m e t o o , father " ? Even the perfectly untamed and undisciplined m a n i

fc

a

ihiov. S y n t a x and m e a n i n g not w h o l l y clear. A u c h e r renders s o m e w h a t differently, " n e c u n u m e x v o t i s o r a t i o n i s , q u a e c o n v e n i e b a t ( t i b i ) n u n c c o l l i g e r e et a c q u i r e r e ut b o n u m p r o p r i u m (in f o o t n o t e h e a d d s , " s e d f o r t e e t i a m bono "), reservavi t i b i . " OL r e a d s u n i n t e l l i g i b l y nullum votorum titulum quern d i g n u m est c a r p e r e v e r e b o n u m p a t e r misi (v.l. nisi " ) e n i m t i b i . " va€t,. e V dXA-qyoptav irapaKaAtlv, cf. De Opif. Mundi 1 5 7 . TTcpi rpoTTcov (vel sim.) ipvxtov : A u c h e r d e s y m b o l i s a n i m a r u m " : OL de moribus animae." dXoyojv p.€ptov : OL per partes a n i m a e . " ciTidvpLuov KOL rjoovtov Kai 6f3ov Kai Av7rqs. rd nddrj. OL n o n ut filio t e s t i m o n i u m p a r e n t e l a e p e r h i b e a t . " A u c h e r brackets the w o r d for father " in t h e s e c o n d s e n t e n c e , w h i c h is m i s s i n g in OL as w e l l . I n De Mut. Nom. 2 3 0 P h i l o differs s l i g h t l y f r o m L X X in q u o t i n g t h e v e r s e as evXoyia aoi p.la ( L X X tua aoi) iari, Txdrzp; evAoyqaov ( L X X + Sr)) Kap.4, irdrtp. OL m a x i m u s inertiarum cultor " : A u c h e r perquam ineruditus." b

44

44

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k n o w s t h a t the sources o f divine g r a c e are a b u n d a n t ° a n d that the mind and thoughts o f the virtuous m a n over­ flow w i t h g o o d l i k e a s o u r c e . F o r t h i s r e a s o n h e is c o n ­ demned e v e n m o r e (severely) b e c a u s e in spite o f seeing t h a t w h i c h is p r a i s e w o r t h y , h e w e l c o m e s , c h o o s e s a n d a c c e p t s f o r h i m s e l f t h a t w h i c h is b l a m e w o r t h y a n d r e p r e ­ hensible. F o r p a r d o n is ( t o b e g r a n t e d ) t o a b l i n d p e r s o n who stumbles a n d falls o v e r s o m e t h i n g , b u t o n e w o u l d rightly c o n d e m n a keen-sighted m a n w h o does not avoid or k e e p a w a y f r o m o r w a t c h o u t f o r p a t h s t h a t are slippery or, to speak more properly, untrodden paths. But a n o t h e r t h i n g m u s t b e s a i d , ( n a m e l y ) t h a t t h e r e is o n e blessing a n d there are also m a n y — o n e in g e n u s and m a n y in s p e c i e s / ' in a c c o r d a n c e w i t h differences o f c i r c u m s t a n c e s / 0

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2 3 2 . ( G e n . x x v i i . 3 8 ) W h a t is t h e m e a n i n g o f t h e w o r d s , " A n d I s a a c w a s d i s m a y e d , a n d E s a u cried o u t in a l o u d voice and wept " ? 1

m

TCOV Oeicov xapiTCov atj>0ovoL elotv al itr\yaL T h e A r m . lit. = vovs ( o r hidvoia) Xoyiop.cov. TOV oTtovhaiov o r doTeiov: A u c h e r " sapientis " : OL " prudentis." KaTCLKptveTtu : OL " efficitur c o n d i t i o n a l . " OL r e n d e r s d e f e c t i v e l y , " q u o n i a m v i d e n d o l a u d a b i l i a , amabilia, vituperabilia." A u c h e r , less a c c u r a t e l y , " p e r i c l i t a n t i " : OL " offendenti." KvpicoTepov elirclv. OL c o n d e n s e s g r e a t l y , " tanti a u t e m a c u m i n i s v i r u m reprehendat quivis merito p r o lapsis." * A u c h e r " p o r r o alias d i c e n d u m erit " : OL " p r o p r i e t a m e n i n t e r p r e t a t u r " (v.l. " interfatur " ) . yev€L pi€v . . . clScoi 84: OL " s e c u n d u m g e n u s . . . secundum species." Kara TOLS TCOV ovpL^c^rjKOTcov hiatfropds vel sim. : A u c h e r " j u x t a i l l o r u m d i v e r s i t a t e m q u i (sic) earn c o n s e q u u n t u r " : OL " p r o differentia i n t e r p o n e n d o r u m . " OL o m i t s " l o u d . " M o s t L X X M S S . l a c k this s e n t e n c e b u t a f e w read Ktnavvx04vros 8c 'loaaK, dvefiorjaev tf>covr)v (v.l. covfj p.€ydXrj) 'Hcrau KOL €KXavo€v. H e b . has o n l y " A n d E s a u lifted u p his v o i c e and wept." A

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IV

a

H e was d i s m a y e d n o t b e c a u s e o f his o l d a g e , for h e lived t h e r e a f t e r o v e r fifty y e a r s m o r e , b u t b e c a u s e t h e u n t a m e d and undisciplined m a n possessed an understanding of g o o d and worthy thoughts but m a d e the opposite use o f them/ A n d that he assumed s o m e appearance o f virtue is c l e a r l y a t t e s t e d b y t h e f a c t t h a t h e d e s i r e d a b l e s s i n g — n o t from someone or other but from a m a n beloved o f G o d / A n d that he k n e w the wealth o f blessings t o be abun­ d a n t (is c l e a r ) f r o m h i s s a y i n g / " I s t h e r e o n e b l e s s i n g ( l e f t ) t o thee, father ? " A n d s o , w h e n t h e wise m a n * sees t h a t t h e u n t a u g h t m a n r e c e i v e s n o t h i n g m o r e o f all t h e s e a f t e r s o m a n y t h i n g s h a v e h a p p e n e d / h e i s , as i t w e r e , w o u n d e d and grieved at (the other's) indiscipline o f c h a r a c t e r / b

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° A u c h e r , c h o o s i n g a n o t h e r m e a n i n g o f A r m . zljanam, r e n d e r s , " p o e n i t u i t se " : OL compunctum." P r o b . hidvoiav. Xoyiopitov. A u c h e r renders s o m e w h a t differently, u t i n e r u d i t u s resipiscens b o n u m a g g r e d e r e t u r c o n s i l i u m et in u s u m u t i l e m v e r teret c o n t r a r i a , " a d d i n g in a f o o t n o t e vel, fortasse melius ita: p r o p t e r e a q u o d i n e r u d i t u s h a b e n s i n t e l l e c t i o n e m b o n o r u m u s u r p a b a t c o n t r a r i a " : OL q u o d tarn inertissimus n o v i t o p t i m a r u m r e r u m merita, utitur a u t e m illis in a d v e r s i s . " A r m . lit. = dpertov: A u c h e r less literally renders, sapientis " : OL meliorum." A r m . alot*— b o t h evxrj (vel sim.) a n d cvXoyia: A u c h e r b e n e d i c t i o n e m " : OL optibilia." Or l o v i n g G o d " — A r m . astoumaser— b o t h OcofaXrjs a n d iX66eos: A u c h e r v i r o D e u m a m a n t i s s i m o (sic) " : OL v e r o (I. viro " ) amabili d e o . " OL scit b e n e n u n c a d v e n t i b i l e m esse t h e s a u r u m , dicendo." * T h e A r m . = d doreios (KOL) oo^os: OL s t r e n u u s , " see QG iv. 2 3 3 f o r a different OL r e n d e r i n g o f p r e s u m a b l y t h e same Greek original. One M S . omits more." OL i n d u c t u m (v.l. i n d u t u m " : I. i n d o c t u m " ) h a e c o m n i a p r o s e q u e n t e m et in n u l l o p r u d e n t i a r u m c o n s p i r a n t e m . " hi diraihevoiav rpdiroov ( o r r)dcov) : A u c h e r r e n d e r s m o r e f r e e l y , c r u c i a t u r a n i m o o b ejus v o l u n t a r i a m i n e r u d i t i o n e m " : OL s a u c i a t u r n o n leviter p r o s p o n t a n e a ejus i m p r u d e n t i a " (OL here a d d s several lines o f c o m m e n t o n v a r i o u s S c r i p t u r a l meanings o f compunctum " ) . 44

0

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531

QUESTIONS A N D

ANSWERS

2 3 3 . ( G e n . x x v i i . 3 9 ) W h y , after E s a u cried a l o u d and w e p t , d i d his father b e g i n t o bless h i m ? P e r h a p s s o m e o n e m a y s a y t h a t s e e i n g his t e a r s , ( h i s father) was m o v e d to p i t y . B u t w h o e v e r s a y s t h i s is i n error. F o r the wise m a n f e e l s p i t y f o r all b u t p r a y s ( o n l y ) f o r t h e deserving. F o r the deserving are the unfor­ tunate, and not those w h o d o themselves a w r o n g / A n d so, it was n o t p i t y t h a t aroused the invoker o f blessings but the belief in (the other's) repentance (and turning) toward the better. F o r he saw h i m weeping and shedding tears, a n d h e b e l i e v e d , as was natural, t h a t h e was g r o a n i n g a n d l a m e n t i n g a n d b e w a i l i n g h i s o w n u n h a p p y life and his i n d e c e n t w a y s . Similar t o this was the w a y in w h i c h ( G o d ) h a d p i t y o n t h o s e w h o s e s o u l s w e r e afflicted i n E g y p t — ( n a m e l y , those o f ) Israel, a n a m e ( m e a n i n g ) " o n e w h o sees." * A n d b y groaning and lamenting and crying aloud with his v o i c e n o m o r e t h a n in his t h o u g h t s , he attained a

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° OL a m p l i f i e s in r e n d e r i n g , " l a c h r y m a s i n t u e n t e m a n i m a passum pio dolore patrem pro Alio." H e r e , as in t h e p r e c e d i n g s e c t i o n , t h e A r m . = d darclos (KOL) ootjios : OL prudens." OL o m i t s " f o r a l l . " OL r e n d e r s m o r e f r e e l y , " d i g n i s u n t miseri v e l infelices, non superbi vel facinorosi." OL n o v i t , " an o b v i o u s scribal error for " m o v i t . " Lit. " the o n e p r a y i n g " o r " the suppliant " : A u c h e r o r a n t e m " : OL o b t u e n t e m " (I. optantem " ?). fxerdvoiav irpos rd Kpelrrova. OL p r o suavitate infelicissima, felicitate." Here s u a v i t a t e " is a n o b v i o u s s c r i b a l e r r o r f o r s u a vita " b u t the origin o f felicitate " is n o t c l e a r . OL l a c k s the final phrase. * T h e e t y m o l o g y o f the n a m e Israel " as " o n e w h o sees ( G o d ) " is f r e q u e n t l y g i v e n b y P h i l o , b u t t h e s y n t a x a n d m e a n i n g o f this s e n t e n c e are far f r o m c l e a r . A u c h e r , w h o c o m m e n t s in a f o o t n o t e o n its o b s c u r i t y , r e n d e r s , huic similiter et in A e g y p t o c r u c i a n t e a n i m u m s u u m ille q u i naturae videns nomine Israel s u p p l e x erat " : OL simile hujus p a t i t u r d e p r i m e n t i a A e g y p t i a n i m a , et Israel m e n t i s intuitu s t i b r i u m (sic)" * OL n o n regibili v o c e sed intelligibili." 0

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532

GENESIS, BOOK IV a

to the salvation o f G o d , W h o calls distress in difficult matters " appeal " and " invocation " and " petition." F o r H e m a k e s a l l o w a n c e s , a s is n e c e s s a r y f o r b e n e v o l e n c e , a n d is i n d u l g e n t t o t h o s e w h o c o m p l a i n / 0

c

2 3 4 . ( G e n . x x v i i . 3 9 ) W h y d o e s h e b e g i n t h e b l e s s i n g as f o l l o w s , " B e h o l d , f r o m t h e fatness o f t h e earth shall b e thy dwelling, and from the dews o f heaven from above " ? e

D o y o u s e e t h a t i t is b y o n e w h o c o n s i d e r s e a r t h l y t h i n g s superior to heavenly things that such a m o d e ( o f speech) is i n t r o d u c e d ? B u t l e t all t h a n k s b e g i v e n t o a g r a c i o u s and beneficent one w h o does n o t permit the m i n d to be e m p t i e d and bereft o f an excellent and m o s t divine f o r m * w h e n i t d e s c e n d s i n t o a n e a r t h l y b o d y a n d is b u r n e d b y t h e n e c e s s i t i e s a n d flames o f d e s i r e / f o r t h e s e a r e a t r u e T a r t a r u s / b u t h e p e r m i t s it t o s p r e a d its w i n g s some­ t i m e s a n d t o b e h o l d h e a v e n a b o v e a n d t o t a s t e (sic) o f t h a t sight." F o r there are s o m e w h o t h r o u g h g l u t t o n y , l e c h e r y f

9

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a

crojTrjpiav.

0

T h e whole phrase p r o b . = orevoxcopiav. A u c h e r r e n d e r s this o b s c u r e c l a u s e s i m i l a r l y , *' q u i a n g u s t i a s r e r u m a p p e l l a t i o n e m et p r e c e s v o c a t . " OL r e n d e r s d i f f e r e n t l y , " q u i o p o r t u n a s o b s e c r a t i o n e s tacitis e x c l a m a tionibus praevenit." A u c h e r " p r o necessario beneficio remissionem ac l i b e r t a t e m c o n c e d e n s i n v o c a n t i b u s . " OL r e n d e r s d e f e c t i v e l y , " p r o beneficiis p e c c a n t i u m l a r g i e n d o . " 0

d

e

Kal

L X X *IboV 0.770 dno rrjs opoaov

TTJS

TOV

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ovpavov

yfjs €OTaL r) K0LTOLK7JOIS OOV, dvatOev.

T7JS

TOLOVTOS T POTTOS elodycTaL vel sim. : A u c h e r " talis m o d u s i n t e r v e n i t " : OL " m o d u s iste p r o b a t u r . " I t is n o t c l e a r w h e t h e r G o d o r I s a a c is m e a n t . F

9

H

TOV

vovv.

1

OL " a m e l i o r i et b e a t i o r i s p e c i e . " A u c h e r " vitiis flammisque comburi cupiditatum " : OL " in A c h e r o n t e et P y r i p h l e g e t h o n t e c o n c u p i s c e n t i a r u m . " OL " hii (sic) s u n t e n i m tartarei d o m i n i . " TrrepvTTeodai. OL " j a m d e i t u d i n i s d e g u s t a r e s c i n t i l l a s . " j

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533

QUESTIONS

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0

0

a n d o v e r - i n d u l g e n c e are a l w a y s s u b m e r g e d a n d s u n k e n , b e i n g d r o w n e d in passion. A n d these w i c k e d and wretched m e n d o n o t wish t o raise t h e m s e l v e s u p / 0

2 3 5 . ( G e n . x x v i i . 4 0 a ) W h a t is t h e m e a n i n g o f t h e w o r d s , B y t h y s w o r d shalt thou live " ? M o s t naturally has h e s h o w n and declared that t h e life o f t h e foolish m a n i s warfare w i t h o u t p e a c e o r friend­ ship b u t t h a t o f the righteous m a n is d e e p peace. ' F o r the latter rejoices in justice and security and rectitude/' w h i l e t h e f o r m e r (rejoices) i n strife a n d a v a r i c e , t h i n k i n g it t h e p a r t o f z e a l t o d o w r o n g a n d t h e r e b y t o o v e r r e a c h (another)/ B u tpeace and w r a t h are enemies t o one another/ A n d s u c h t h i n g s a r e fitting a n d p r o p e r t o t h e d e a d , whereas the others are for the living. A m o n g those ( d e a d ) I should call h i m thrice ( w r e t c h e d ) , n o t o n c e 44

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° OL r e n d e r s m o r e b r i e f l y , " e x i m p u n i l u x u r i a . " Karairovrovvrai Kal Karaovovrai, as in De Agricultural 89 : OL " d i l u v i u m p a s s i . " A u c h e r r e n d e r s less literally, " c u p i d i t a t i b u s d e d i t i . " OL r e n d e r s m o r e b r i e f l y , n e q u a q u a m se exinde erigentes." b

c

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4 4

E

L X X KOL

iirl

rfj

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£>ycrr).

Philo

allegorizes

the

p h r a s e s i m i l a r l y in De Congressu 176. tj>vaiKcorara : OL q u a m n a t u s aliter " (1. naturaliter " ) . OL insipientis f o r t u n a m p r a e l i u m esse i m p r a e d i c a b i l e . " f

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rov

hiKaiov. 4 4

*' OL j u s t i v e r o p e r (I. 3

oiKaioovvri

Kal

44

4 4

aoa\ziq

4 4

pax " ) altissima." Kal

KaropBojaci

vel

sim.

:

OL

s e g r e g a t i o n s (I. securitate " ?) e t c o n s t a n t i a / ' 7rAeoi>€fia. OL q u e m l i b e t pati injuriam et f a c e r e . " L i t . h e a t " ; e v i d e n t l y t h e A r m . translator read Oeppios i n s t e a d o f Ovpios. T h e s y n t a x o f this s e n t e n c e is p e c u l i a r . A u c h e r r e n d e r s , p a c e m e t i r a m ( c o n f u n d e n s ) sibi i n v i c e m i n f e n s a s . " OL omits the sentence. The word w r e t c h e d " is s u p p l i e d f r o m OL, s o , t o o , in A u c h e r ' s rendering. k

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GENESIS, BOOK IV ( w r e t c h e d ) , w h o h a s t o suffer d e a t h t h r o u g h s e n s e - p e r c e p ­ tion."

2 3 6 . ( G e n . x x v i i . 4 0 b ) W h a t is t h e m e a n i n g o f t h e w o r d s , " T h o u shalt serve t h y brother " ? T h i s is a g r e a t g o o d f o r t h e f o o l i s h m a n , " ( n a m e l y ) t h a t h e s h o u l d n o t b e left f r e e / f o r t o b e h e a d s t r o n g is v e r y h a r m f u l f o r s u c h a m a n , w h e r e a s s e r v i t u d e is m o s t p r o f i ­ t a b l e / e s p e c i a l l y w h e n h e h a p p e n s t o g e t a m a s t e r w h o is virtuous. S i m i l a r l y , a s h i p is s a v e d w h e n t h e s a i l o r s c a r r y o u t t h e o r d e r s o f t h e p i l o t a n d listen- t o h i m , a n d a h o u s e ­ h o l d (is s a v e d ) w h e n t h e s l a v e s i n s e r v i c e o b e y t h e m a s t e r , a n d a s t a t e * (is s a v e d ) w h e n t h e i n h a b i t a n t s y i e l d a n d submit to the magistrates/ and the y o u n g t o their e l d e r s / and the unskilled t o the skilled a n d i n f o r m e d / 0

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2 3 7 . ( G e n . x x v i i . 4 0 c ) W h a t is t h e m e a n i n g o f t h e w o r d s , a

I n this s e n t e n c e , t o o , t h e s y n t a x a n d m e a n i n g a r e n o t clear. A u c h e r r e n d e r s t h e last c l a u s e , q u i c u m sensu sustinet m o r t e m " : OL " q u i e u m (I. c u m " ) n i m i a (v.l. " m i n i m a " ) sensibilitate m o r t e m s u s t i n e a t . " L X X KOL rep aoeAtfrtp aov oovXevaeis. Philo gives slightly different a l l e g o r i e s o f this p a s s a g e in Leg. All. iii. 1 9 3 - 1 9 4 a n d De Congressu 176, a n d a g e n e r a l l y similar a l l e g o r y in Quod Omnis Probus 57. OL r e n d e r s a w k w a r d l y , " h o c (v.l. " o b " ) j a m p r o x i m o b o n o prosecutis c o n t u m a c i ( l i g n u m . " ikevdepov : OL ne l a x a m e n t u m capiat." A u c h e r elatio c e r v i c i s " : OL sine j u g o d e g e r e . " OL d u m servituti (I. servitium " ) conditio utilissima." hecrrorov onovSaiov : OL studiosum d o m i n u m . " OL renders s o m e w h a t differently, et d o m u s erigitur melius famulis vigilantibus p r o imperio d o m i n i . " * TTOXIS : OL urbs." OL r e n d e r s m o r e f r e e l y , erit b e a t i o r si p l e b s s u b j e c t a sit a d m i n i s t r a n t i . " OL et j u v e n e s veteran is d e b i t u m deferentes h o n o r e m . " rots ipLireipois Kai eirLorripLooiv: OL felices (marg. v i d e s m a l i m " ) ( = ? ) et i n d o c t i s a p i e n t i b u s o b s e c u n d a n t e s . " 4 4

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QUESTIONS A N D ANSWERS 0

" A n d it shall b e w h e n t h o u w i l t free thyself," a n d thou shalt c a s t off his y o k e f r o m t h y n e c k " ? " A s for this g o o d , w h i c h t h o u believest t o be evil," he says, " ( n a m e l y ) servitude, it c o m e s t o t h e e n o t i n e p t l y n o r b y c h a n c e b u t w h e n t h o u w i l t c a s t off p r i d e a n d e m p t y vaingloriousness b y giving up arrogance, and when thou wilt loosen the y o k e o f the passions from thee. F o r so l o n g as t h o u art u n d e r their y o k e a n d b e c a u s e o f t h e m arrogantly holdest t h y head high, the wise m a n will h o l d t h e e u n w o r t h y o f servitude t o h i m a n d t o b e free. F o r h o w will it b e (possible) t o m o v e a b o u t a n d o b t a i n f r e e d o m w i t h o u t h i m ? * B u t in p l a c e o f o n e t h o u wilt acquire m a n y masters and mistresses hidden within thee, w h o will incessantly and uninterruptedly wear o u t t h y s o u l . " c

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238. (Gen. xxvii. 41b) W h a t is t h e m e a n i n g o f t h e w o r d s , " H e said in his mind," ' T h e r e will d r a w near t h e 1

a

S e e the Scriptural text b e l o w . i.e. t h e n " ( a H e b r a i s m , r e t a i n e d in t h e L X X ) . OL jugum tuum." L X X carat oe rivUa idv KaOeXys ( H e b . tarid, p r o b . - move f r e e l y " o r t h e l i k e : A . V . h a v e t h e d o m i n i o n " ) KOL EKXVOEIS (v.l. eKAvarjs, s e e b e l o w ) TOV t,vyov avrov dVd TOV TpaxtfAov AOV. I n Leg. All. iii. 193 ( s e e a b o v e , QG iv. 2 3 6 ) , P h i l o cites this p a s s a g e in p a r t , envoys TOV t,vyov dno TOV rpaxtfAov AOV, a n d a l l e g o r i z e s in m u c h t h e s a m e w a y as h e r e . OVK aTTO GK07TOV. OL n o n quolibet casu advocavit tibi." rcov iradcov : OL vitiorum." T h e A r m . lit. = o daretos (/cat) d aotj>6s : OL prudens." * OL o m i t s this s e n t e n c e . OL o m i t s and mistresses." Aucher q u i a n i m a m t u a m i m m e d i a t e a c sine recessu d e p e r d a n t " : OL qui t u a m a n i m a m incessanter e x p o s cant." P h i l o o m i t s t h e first p a r t o f v s . 41 A n d E s a u hated J a c o b b e c a u s e o f t h e b l e s s i n g w i t h w h i c h his father h a d blessed h i m . " OL in c o r d e , " see t h e S c r i p t u r a l text b e l o w . b

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GENESIS,

BOOK 0

IV 0

d a y s of the mourning of m y f a t h e r , and 1 will kill J a c o b , m y brother ' " ? W r a t h and ill-will are not superficial b u t t h e y appear from within from t h e heart, as t h e poet says.* F o r not to say (something) with the voice b u t (to say it) without voice, in the m i n d , is very clear evidence of a wrathful and deep i n t e n t i o n / Such is the wicked, maleficent, harsh, p l e a s a n t and deceitful m a n / A n d in addition to this he is perfectly u n t a u g h t * and proposes to himself plans * and things which are i m p o s s i b l e / F o r h o w is it ever possible t h a t to the impassive g e n u s , which nature has endowed, " licentiousness/ the disturber of the passions of the soul, c

d

9

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7

° T h e biblical text refers to the mourning for the death of Isaac, not to Isaac's mourning, as Philo takes it. OL " ut," see below. L X X €L7T€v 8k 'Ho-au iv rfj 8iavolq ( H e b . " heart," i.e. mind ") avrov, ^yyiodrcoaav ai r)p.ipai TOV rrivBovs {v.l. -nddovs: H e b . and A r m . O . T . " mourning," see below) TOV naTpos fiov iva airoKTeivco (v.l. Kal arroKTevco) 'laKcofi TOV dScA^oV [JLOV. In Quod Deterius 46 Philo quotes the last two clauses, iyyioaTcooav at r)p,ipai TOV rrivBovs (v.l. rrdBovs, see below) TOV rrarpos piov Iva arroKTZivco Ta/oojS TOV a8€.\6v p,ov. OL " non in propatulo saevit infestus." Philo is probably thinking of such Homeric phrases as Trepl Krjpi . . . exoXcoBrj and KoreoodpLCvos TO ye BvpLtp. Aucher " consilium offensi animi subdoli et profundi " : OL " consilii est externi et profundi." Sic : Aucher " blandus." OL talis est pravitas malignantium iracundia suppressa scrupulosa insidiosa." OL omits this clause. VTToBeO€lS. OL paraturas sibi inpossibiles reservando." TCO drraBei ydvei, as in Quod Deterius 4 6 . Apparently while reading TTCVBOVS, not irdBovs, in his copy of the Greek Bible, Philo interpreted irivBos as a specific form of irdBos, cf. Quod Deterius 46 r)8ovrjs rj Xvirqs rj TLVOS dXXov irdBovs. Isaac is often described b y Philo as a type of natural virtue. Symbolized b y Esau. b

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537

QUESTIONS

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ANSWERS a

b

s h o u l d d r a w near a n d kill his virtuous b r o t h e r ? For he has been disciplined b y training, exercise and labour to t r i p u p a n d t o c a t c h off g u a r d a n d t o repel, n o t t o b e t r i p p e d u p a n d t o b e c a u g h t off g u a r d a n d t o b e r e p e l l e d / F o r t r u e life lies b e f o r e h i m a s a p r i z e / j u s t a s , o n t h e o t h e r h a n d , b e f o r e t h e w i c k e d a n d e v i l m a n (lies) d e a t h , w h i c h is i n s e n s e - p e r c e p t i o n / b e c a u s e o f ( h i s ) s u f f e r i n g i n c u r a b l e pain/ c

239. ( G e n . x x v i i . 42-43) W h y , w h e n his m o t h e r heard o f his o u t b u r s t / d i d she s a y / " A r i s e , g o o f f t o L a b a n , m y brother, in H a r a n " * ? j

° A u c h e r r e n d e r s , less a c c u r a t e l y , I t h i n k , " n a m q u o m o d o u m q u a m fieri p o t e r i t u t v i t i u m p e r t u r b a t a e a n i m a e adsit n a t i o n i vitiis c a r e n t i e x d o n o n a t u r a e ; et o c c i d e r e f r a t r e m virtute p r a e d i t u m ? " : OL r e a d s d e f e c t i v e l y " n u l l o e n i m g e n e r e p r a e v a l e b i t l a e d e r e c o n g e r i e s v i t i o r u m impassibilitatis t i t u l u m , c u i p e r m i t t i t u r a n a t u r a d e c i p i e n t i s a n i m a m et d i s s i p a r e et p e r i m e r e . " A r m . our lit. = " w h e r e " : OL " e n i m . " E l s e w h e r e in P h i l o J a c o b is c a l l e d daKrjTf}s a n d 7TT€pviarr]s, as the s y m b o l o f virtue a c q u i r e d b y training. OL " d i d i c i t e n i m e x industria h u j u s m o d i frater p l a n t a r e et s u p e r a r e , n o n u t i q u e s u p e r a r i . " ' ddXov: A u c h e r ' s r e n d e r i n g , " b r a v i u m , " s e e m s t o b e a printer's error for " p r a e m i u m . " oY alodrjaetos. OL " d u m est (v.l. " e t i a m " ) vita v e r i s s i m a a n t e o c u l o s ejus p r e c i o s a , u t ill! a d i v e r s o m o r s q u a m e x c i p i a t c o n s e n s u alitate n i m i a m (v.l. " m i n i m a m " ) p r o p e s s i m o c o n t a g i o et insanabili cruciatu." O r " revolt " : A u c h e r " insurgentem e u m " (footnote, " S e n s u s est, comminationem ejus "): OL " m i n a s . " ' T o J a c o b , n o t t o E s a u , as o n e m i g h t s u p p o s e f r o m P h i l o ' s wording. OL " s u r g e n s f u g e . " P h i l o c o n d e n s e s v s s . 4 2 - 4 3 , w h i c h r e a d , in t h e L X X , arn)y6

c

d

f

g

h

j

k

538

GENESIS,

BOOK

IV

T h e l i t e r a l m e a n i n g ° is c l e a r , f o r i t m a k e s a p p a r e n t the careful solicitude o f the m o t h e r , w h o b y c a u s i n g ( h i m ) t o c h a n g e residence, contrives his s a f e t y . But as f o r t h e d e e p e r m e a n i n g , " L a b a n " is t o b e i n t e r p r e t e d as " w h i t e n e s s , " a s y m b o l o f sense-perceptible light, a n d " I I a r a n " as " o p e n i n g s , " through which (Scrip­ ture) indicates . s o m e o f the senses, ( n a m e l y ) the e y e s , the ears and t h e n o s e / T h u s , the counsel o f the soul s a y s t o its f e l l o w - c o u n s e l l o r s a n d a d v i s e r s / " I f y o u la­ boriously acquire clear, lucid and genuine endurance o f p a t i e n c e a n d firmness in life, a n d , w h i l e d w e l l i n g near the envious man, act with complete independence, y o u will e n c o u n t e r t h e g r e a t e s t danger because o f h i m / 0

0

d

0

f

h

p.ov rrjs tfxovrjs, Kal dvaards arrohpaBi els rr)v MeooiroTttpLiav (v.l. a n d H e b . o m i t els rr)v Mea.) npos Aafidv TOV aoeXtj>6v pcov els Xappdv. P h i l o cites v s s . 4 2 - 4 5 in De Fuga 2 3 , v s s . 4 3 - 4 4 in De Somntis i. 4 6 , a n d v s s . 4 3 - 4 5 in De Migratione 2 0 8 - 2 1 1 , in t h e s e p l a c e s a l l e g o r i z i n g s o m e w h a t as h e r e . d i c t u m p a l a m designat praesagium matris transm i g r a t i o n e m nuntiantis p r o cautela dilecti." TO rrpos hidvoiav. T h e s a m e e t y m o l o g y , b a s e d o n H e b . laban " w h i t e , " o c c u r s e l s e w h e r e in P h i l o , e.g. De Agricultura 4 2 . OJT6S aloBrjTov, cf. Quod Deterius 4 TO CKTOS alaBryrov 0

d

E

s

TpLoyXat. T h e s a m e e t y m o l o g y , b a s e d o n H e b , hor " h o l e , " o c c u r s e l s e w h e r e in P h i l o ( s e e n e x t n o t e ) . Cf. De Fuga 4 5 Xappdv, rj pLeTa\r)Beiod elai TptoyXai, ovp.jSoAov TCOV alaBrjaeoiV. T h e A r m . lit. = Xoytapios rrjs fox^s* symbolized b y R e b e k a h , w h o is g e n e r a l l y f o r P h i l o a s y m b o l o f c o n s t a n c y . TOLS ovvebpois Kal ovpLfSovXois. OL r e n d e r s t h e c l a u s e m o r e freely, " suadet e r g o secrete a n i m a sobria susceptis suis." ' T h e s y n t a x o f this s e n t e n c e , e s p e c i a l l y o f t h e latter p a r t , is far f r o m c l e a r . A u c h e r r e n d e r s m u c h m o r e f r e e l y , I t h i n k , " q u o d si l u c i d a m f i d e l e m q u e p a t i e n t i a e et c o n s t a n t i a e v i t a m a c q u i r e r e studetis, in q u a n t u m assidetis a p u d i n v i d i o s u m , o m n i libertate i n v a d e n t e e o , v i x s u p e r i o r e s eritis p e r i c u l i s " : OL " si o b s t i n a t i s s i m e v e r i s s i m a m v i t a m s e c t a n d o , a t r o c i s s i 9

h

n

e

r

e

I

3

539

QUESTIONS A N D

ANSWERS 0

B u t if y o u take leave ° o f concord and separate your­ selves, d o n o t i m m e d i a t e l y thereafter, as i f y o u had b e c o m e incorporeal, despise necessary foods or consider t h e m bestial, but at once return on the middle way, neither afflicting y o u r b o d i e s w i t h h u n g e r and w a n t nor offering t h e m a variety o f the m o s t splendid delicacies : and live carefully with simple e l e g a n c e / F o r w h a t is s i m p l e r t h a n t h e c o l o u r w h i t e , w h i c h is c a l l e d ' L a b a n ' in C h a l d a e a n ? F o r t h o s e w h o are n o t firmly in control o f t h e m s e l v e s g o v e r y far w r o n g a n d c a u s e (others) t o trans­ gress in the o p p o s i t e d i r e c t i o n / B u t the m i d d l e course 0

e

0

m u m et i n f e s t i s s i m u m v i c i n u m p a t i m i n i , enormissimam e x c i p i e t i s c l a d e m . " M y r e n d e r i n g is, I t h i n k , s u p p o r t e d b y t h e p a r a l l e l p a s s a g e in De Migrations 2 0 8 - 2 1 1 , w h e r e P h i l o advises the seeker o f virtue to g i v e u p p h i l o s o p h y just long e n o u g h t o c o m e t o t e r m s w i t h s e n s e a n d p a s s i o n in o r d e r to o v e r c o m e t h e m b y d i p l o m a c y . It m u s t b e a d m i t t e d , h o w ­ e v e r , t h a t his v a r i o u s t r e a t m e n t s o f G e n . x x v i i . 4 2 - 4 5 (see t h e r e f e r e n c e s in n o t e k o n the p r e c e d i n g p a g e s ) a r e o b s c u r e p e r h a p s b e c a u s e h e is e m b a r r a s s e d b y h a v i n g t o e x p l a i n w h y R e b e k a h ( t h e s y m b o l o f c o n s t a n c y ) a d v i s e d J a c o b t o flee to H a r a n ( t h e s y m b o l o f s e n s e ) ; see a l s o C o l s o n ' s n o t e s in the L o e b Philo, v o l . iv. p . 566, a n d v o l . v. p . 582. TToAAd xaipziv tf>pd£,ovT€S. O r p e r h a p s " a s s o c i a t i o n " — d / u A t a : OL " ejus c o l l o quiis/' W h e t h e r Philo means separation f r o m philosophy o r f r o m s e n s e a n d p a s s i o n is n o t c l e a r . A u c h e r r e n d e r s m o r e f r e e l y , " n o l i t e n e c illico t a m q u a m i n c o r p o r i i effecti c o n t e m n e r e c o r p o r e a n e q u e b r u t o r u m m o r e c o g i t a r e c i b o s n e c e s s a r i o s " : OL " p e n i t u s s e p a r a t i t a n q u a m incorporales ne v i c t u m q u i d e m quotidianum habebitis." dirXfj evTrpeirda vel sim. : A u c h e r " s i m p l i c i v i c t u " : OL " s i m p l i c i t e r fruentes tutiores e r i t i s . " H e r e , as f r e q u e n t l y e l s e w h e r e , P h i l o refers t o t h e Hebrewl a n g u a g e as " C h a l d a e a n . " A u c h e r , construing differently, renders, " q u o n i a m s u m m a e r r a n t e r r a r e q u e f a c i u n t in c o n t r a r i a e o s (sic), qui n o n s u n t c o n s t a n t i u s firmati " : OL r e n d e r s d e f e c t i v e l y . " ultra m o d u m e r g o meliora c o n c i d e r e possunt ad pejoras" T h e A r m . w o r d lit. = at / Z C C T O T ^ T C S : A u c h e r " m e d i o critates " : OL " m e d i a e . " a

0

0

d

e

/

9

540

GENESIS. BOOK IV has a w a y out (in t h e form) of precaution t h a t unforeseen and irremediable be e x p e r i e n c e d . "

nothing

0

2 4 0 . ( G e n . xxvii. 4 5 b ) W h a t is t h e m e a n i n g of t h e words " Sending, I will call thee from there t o here lest perchance I be bereaved of y o u b o t h in one d a y " ? 0

c

Since the literal m e a n i n g is clear, we shall say allegorically t h a t she does n o t think t h a t dwelling there for all t i m e is g o o d for t h e p r a c t i s e r b u t t h a t it is useful for this t i m e / F o r she wishes h i m t o depart f r o m his kin a n d t w i n , ( n a m e l y ) w i c k e d n e s s / n o t t o a simpler and unlighted place but to one lighted b y t h e s e n s e s / and in s o m e w a y to give himself to all (kinds o f ) exercise, in order t h a t after d

e

h

j

a

OL adds a passage on the symbolism of light and dark­ ness which is evidently from a Christian hand, since it ends with the words ad maternae ecclesiae viscera revocati." OL renders more b r i e f l y , quid aestimando (I. quid est mandando ") accipiam te inde ne quando orbitabor " : L X X KOL aTroareiXaaa p,€TaTrep.iJjopal oc €K€i0€V p/r] TTOT€ dreKVLodto a/rro TCOV ovo vfjLLov iv r)p.epq p.ia. In vss. 4 4 - 4 5 a , which Philo here omits, Rebekah tells Jacob to remain with L a b a n some days " until Esau will have forgotten his anger. Philo quotes the phrase pcTarrepi/jopiat oc cKetOev in De Fuga 4 7 , and alludes briefly to Rebekah's dreKvla in Quod Deterius 5 1 . T O prjrov. 4 4

0

44

44

4 4

C

d

d\Ar)yopovvT€S

(f>r]aop.€v.

TOO aoKrjTfj, of which Jacob is a standing symbol in Philo • Aucher religioso " : OL certatorem." OL amplifies somewhat in rendering, mediam hanc larem assidue habitare certatorem mater inutile arbitratur, sed ad tempus ei prodesse." Symbolized b y Esau. * dnXovaTcpov (TOTTOV). Possibly simpler " is here used in the sense of more primitive," as applied to Esau, see below. * toTi£,6p€vov TOLS aloOrjocoiv : OL renders freely, utpote in lucidiori quadam mentis regione exhibernantem." Possibly lighted b y the senses " has some connexion with the phrase r e t ? Trjs Kevrjs S6£r)s Xap.Trpas . . . evrrpayias in De Fuga 4 7 . Tporrov T t v d . E

4 4

4 4

/

4 4

9

4 4

4 4

4 4

44

J

541

QUESTIONS

AND

ANSWERS

t h e a t h l e t e h a s b e c o m e a n a c c o m p l i s h e d fighter h e m a y c o m e b a c k f r o m there where he will n o l o n g e r b e cheated or harmed." F o r h e w a s i n d e e d a h a l f - y o u t h , a n d as his c o m p a n i o n at birth w a s d e a d t o t h e life o f v i r t u e , s h e rightly feared that the other (son) t o o m i g h t unite with t h e simpler senses a n d g r a d u a l l y g o o n t o further and s u p e r f l u o u s s e n s e s / F o r i f h e s h o u l d fall i n l o v e w i t h t h a t place, he would not be able to return from there and would cause her m o r e serious h a r m , ( n a m e l y ) b e r e a v e m e n t o f the classes o f virtuous t h o u g h t s / b

0

e

241. (Gen. xxvii. 46a) W h y does R e b e k a h say to Isaac, " I a m w e a r y o f m y life b e c a u s e o f t h e d a u g h t e r s o f the Hittites " ? . T h e l i t e r a l m e a n i n g * is a p p a r e n t , f o r s h e s e e m e d t o b e vexed because o f the former w o m e n w h o were from that land/ A n d , as w a s said b e f o r e , t h e y w e r e e n v i o u s o f her 9

h

i

1

44

° OL r e n d e r s t h e last t w o c l a u s e s m o r e b r i e f l y , inde palestricon perfectum redeuntem j a m minime d e c i p i e n d u m . " i.e. E s a u . rep rrjs dpi-rrjs fttcp vel sim. : OL r e n d e r s t h e c l a u s e m o r e f r e e l y , " a l t e r o t a m e n p e r i n o p i a m sobrietatis p r o m o r t u o imputato." OL " veretur merito paternae quibusdam casibus ( a p p a r e n t l y r e a d i n g irarpos run rjdcoi vel sim. instead o f dirXovoripais aladyacai) paulatim cedat simplicitas m o r u m , superfluis et c u r i o s i s o c c u p a t u r . " A r m . anzn h e r e s e e m s t o b e a n i n d i r e c t reflexive : OL animae." 0

c

d

6

44

f

The

Arm.

seems

lit. =

dreKvlav

dtrrcitov

ivvoicov

4 4

rd^etov

:

Aucher o r b a t i o a filiis s o l i d a e s a p i e n t i a e o r d i n i s " : OL sterilitatem (v.l. stabilitatem " ) insignium titulorum sapientiae." OL filias filiorum " (see n e x t n o t e ) . L X X €llT€V 'PcficKKCL TTpOS T o W * , UpOGtbxOlKa (v.l. TTpOGtbxOioa) rfj £tor} piov 8id ras Ovyarcpas TCOV vlcov X c r ( H e b . daughters o f Heth " ) . TO prjTov. Variant first." OL a s p e r n a t u r e n i m p r o u x o r i b u s p r i o r i s (sic) interraneis." A p p a r e n t l y this is a reference t o QG iv. 8 8 . 542 44

4 4

9

4 4

h

44

1

k

j

4 4

1

4 4

GENESIS, B O O K

IV

daughter-in-law. ° But we must examine the more philo­ sophical aspect through allegory. The name " Hittite " (means) " being beside oneself " and senselessness/ A n d the d a u g h t e r s o f t h o s e t h o u g h t s w h i c h are beside t h e m ­ selves are t h e unrestrained i m p u l s e s / A n d these the virtue-loving soul hates and very bitterly hates, for they h o n o u r t h a t w h i c h is c o n t r a r y t o o r d e r a n d d e c e n c y / 6

c

s

2 4 2 . ( G e n . x x v i i . 4 6 b ) W h a t is t h e m e a n i n g o f t h e w o r d s , " I f J a c o b takes a wife f r o m the daughters o f the H i t t i t e s / for w h a t should I live ? " ? T h e p h i l o s o p h i c a l c h a r a c t e r is f e a r f u l a n d i n d o u b t l e s t p e r h a p s t h a t p a r t w h i c h is a b l e t o b e s a v e d m a y n o t b e a w a r e t h a t i t is i n c u r r i n g c o r r u p t i o n " * b y l i v i n g w i t h earthly and terrestrial t h i n g s rather t h a n h e a v e n l y o n e s / fc

3

k

1

a

OL l a c k s this s e n t e n c e a n d p a r t o f t h e f o l l o w i n g o n e . tj>voiKLOT€pav Be top lav iiriOK€7TT4ov iv aXXyyoptq. OL e x c e s s u s . " A u c h e r in a f o o t n o t e c o n j e c t u r e s anoardaia as the o r i g i n a l , b u t it w a s p r o b a b l y cKoraois as in QG iv. 8 8 . OL d o l o r a t i o n i s " (I. delirationis " ) . OL renders m o r e b r i e f l y , filiae a u t e m hujus intentabiles sunt i n c u r s i o n e s . " r) tf>i\dp€Tos foxv " clementissima a n i m a . " ragei Kal Koapicp vel sim. : OL renders the c l a u s e u n ­ intelligibly, d i g n u s vitii q u a e d e f e r e n d o q u a e q u e o r d i n e m cunctaque censuram." OL I s a a c , " a p p a r e n t l y a c o r r u p t i o n o f si a c . " * OL e x h a c terra " (see n e x t n o t e ) . L X X el XrjpufteTai TaKcojS yvvaiKa dno rcov Ovyarcpcov rrjs yrjs ravrrjs ( H e b . f r o m the d a u g h t e r s o f H e t h l i k e these f r o m the d a u g h t e r s o f t h e l a n d " ) , Iva rl poi rjv; 6 tj>t\6oocj)os rpoTTos vel sim. i.e. o f t h e s o u l . hia v ) evavriov T c a d * TOV iraTpos avTov Kai eiro9

h

4 4

44

i

j

k

4 4

4 4

1

m

n

0

4 4

4 4

P

549

QUESTIONS

AND

ANSWERS

H e r e , i n t h e p r e s e n t p a s s a g e , is t o b e d i s c e r n e d t h e differ­ e n c e b e t w e e n t h e f o r m e r ( s o n ) ° a n d the o n e n o w in ques­ t i o n . F o r t h e f o r m e r p l e a s e d b o t h his p a r e n t s a n d m e n in the manner o f teachers. B u t the latter did not please a n y o n e , a n d w i s h i n g t o a c t stealthily a n d secretly in o r d e r t o s e e m t o b e s h o w i n g h o n o u r , h e w a s n o t m i n d f u l o f his m o t h e r b u t o n l y o f his f a t h e r / A n d the wretch does not m a k e even this dissimulation c o m p l e t e / but k n o w i n g e x a c t l y t h a t his father w a s displeased w i t h the inhabitants o f the land, he did n o t send a w a y those (wives) w h o m he had b u t t o o k others in addition to t h e m , (thus) adding sin t o sin a n d n o t b e i n g a b s o l v e d o f t h e f o r m e r o n e s . Therefore the p r o p h e t / ascribing shamelessness to h i m , a d d s t h a t h e did n o t send (his wives) a w a y b u t t o o k a wife i n a d d i t i o n t o h i s o t h e r w i v e s . T h i s f a c t is n o t t o b e t a k e n a s c a s u a l o r i n c i d e n t a l o r b y t h e w a y , b u t as p r o o f o f t h e g o o d w i l l * w h i c h he had for the w o m e n w h o were alienated f r o m w i s d o m a n d w h o m his incorruptible and impartial father j u d g e d evil. " B u t w h y , O miserable m a n , " w e m i g h t say to him, " wouldst thou j o i n and connect thyself 0

c

/

h

y

pevOr) 'llcrav rrpos Tcr/iaijA, /cat !Aa/fcvT^VMaeAcfl(Heb. MahHath) dvyarepa *Iap,ar)\ TOV vlov 'Aftpadp,, do€Xr)v Nafttutbd ( H e b . N bay6th) irpos TOXS yvvcutjiv avrov yvvaiKa. ° i.e. J a c o b . T h e m e a n i n g o f t h e last p h r a s e is u n c e r t a i n . Aucher renders, " tamquam exemplar (vel, exemplaribus " ) m a g i s t r o r u m " : OL ut censura discipuli magistris." Per­ h a p s P h i l o m e a n s t h a t J a c o b o b e y e d his p a r e n t s as m e n regularly o b e y their teachers. i.e. E s a u . OL h a s " h i , " a n o b v i o u s s c r i b a l e r r o r f o r " h i e . " T h e t e x t o f t h e last p h r a s e is u n c e r t a i n . OL r e n d e r s , " patrem vero hucusque." OXOKXTIPOV v-TTOKpiaiv. Or clearly." d 7rpor)Tr}Si i.e. M o s e s . 0 7 / s p r o f e c t o " is an o b v i o u s scribal error for profeta." Or r e p r o o f "—cos eXeyxps : A u c h e r sicut reprehens i o n e m " : OL pro testimonio." * Trjs evvotas vel sim. : A u c h e r i n t i m a e a m i c i t i a e " : OL favoris." e

0

4 4

4 4

0

d

f

E

0

4 4

4 4

44

h

4 4

44

4 4

4 4

44

* Or 550

4 4

u n d e r s t a n d i n g " : OL

4 4

s a p i e n t i a e et p u d i c i t i a e . "

GENESIS,

BOOK

IV

with a third (wife) ? " ° B u t w h o indeed can bring into a s t a t e o f r e f o r m a t i o n t h a t w h i c h is w i t h h i m ? N o t h i n g a t all ( c a n b e d o n e ) b u t , o n t h e c o n t r a r y , w h e t h e r s o m e b e t a k e n o r , o n t h e o t h e r h a n d , g i v e n , a n u n l i v a b l e life (is h i s ) . A n d h i s w i f e is c a l l e d i n H e b r e w " M a h a l a t h , " w h i c h is to be interpreted " from the b e g i n n i n g . " A n d potenti­ a l l y t h i s is s e n s u a l p l e a s u r e , f o r i t is c o n s i d e r e d t o h a v e been congenital to every living creature from the begin­ n i n g a n d f r o m t h e first c r e a t i o n . A n d sensual pleasure is s a i d t o b e t h e c a u s e o f m a n y e v i l s , b o t h t o t h o s e w h o h a v e it a n d t o t h o s e w h o c o m e n e a r i t . A n d her father is I s h m a e l , w h o is " h e a r i n g " b e c a u s e o f h i s n o t p a r t i c i ­ p a t i n g in vision. F o r the m i n d o f t h e pleasure-loving m a n * is b l i n d a n d u n a b l e t o s e e t h o s e t h i n g s w h i c h a r e w o r t h s e e i n g , ( n a m e l y ) t h e w o r l d a n d t h a t w h i c h is h i t h e w o r l d — t h e n a t u r e o f e x i s t i n g t h i n g s , t h e s i g h t o f w h i c h is wonderful to behold and desirable/ 0

c

d

6

f

9

ft

° OL renders f r e e l y , " q u a l e m . . . e t i a m t e r t i a m i l l a m desponsationem.'' afticoTos fttos. T h e text o f these t w o s e n t e n c e s is difficult. A u c h e r r e n d e r s freely ( w i t h a p o l o g i e s in his f o o t n o t e s ) , " q u a e e n i m c o r r i g e r e p o t u e r i t eas q u a e a p u d i l i u m s u n t ? N u l l a tenus, sed p o t i u s in c o n t r a r i u m : turn a c c e p t a q u a m d a t a ( p r o e x e m p l o ) vita est p r a e t e r v i t a m " : OL " d e q u a p o s s i t e t i a m p r i o r e s e m e n d a r e , a b s i t s e d ut rursus a c c i p e r e t et p r a e m u n e r a r e t earn q u a e v i t a m sine vita c o n f i c i u n t . " A s i f c o m p o s e d o f t h e H e b . p r e p o s i t i o n me " f r o m " a n d the v e r b a l r o o t hll " t o b e g i n . " Svvdp.€i. r)oovrj. ovvrpotfros* OL " p r o s u b c i s i v a i n n u m e r a b i l i u m m a l o r u m tarn p e s s i m a m tarn n o x i a m p r e p a r a v i t e t i a m a p p r o x i m a n t i b u s p e r niciem." Cf. De Fuga 208 ippbrfvcvcrat yap *Iapiar)A aKor) 0€ov : De Mut. Nom. 209 T O OCIOV aKovopca. * d T O U cfuXrjBovov vovs. A t t h e e n d o f this s e c t i o n , w h i c h c o n c l u d e s B o o k I V o f t h e Quaestiones in Genesin, t h e L a t i n translator r e m a r k s , " S e c u n d u m consequentiam testimoniorum divinae Script u r a e n o n e x p o s u i t P h i l o titulos a l l e g o r i a e s e d e a c a p t a r e v o l u i t c a p i t u l a q u a e v i d e n t u r intutui m e n t i s s u a e s u c c u r r i s s e . " S e e a l s o A p p e n d i x B in S u p p l . I I . 0

c

d

e

1

9

h

j

551