Philo of Alexandria · 1503 of 1726

Questions and Answers on Genesis 2 · Part 3

(32) Why does he say, "In the tenth month, on the first day of the month, the heads of the mountains appeared?" (Gen 8:4). As in numerals the number ten is the extreme bound of the units, being a definitive and perfect number, so too it is the cycle and end of the units, and also the beginning and cycle of the decades, and of infinity of numbers; thus the Creator, on the cessation of the deluge, condescended that the tops of the mountains should appear in the number of the decade, being a definitive and perfect number.

(33) Why was it after forty days that the just man opened the window of the ark? (Gen 8:5). We must observe carefully that the divine historian uses the same number in speaking of the influx of the deluge and in mentioning the cessation and complete removal of the evil; forsooth on the twenty-seventh day of the seventh month in the six hundredth year of the life of Noah, that is to say in the six hundredth year after his nativity, the deluge began at the spring season; but on the twenty-seventh day of the seventh month, the ark rested on the top of the mountains at the vernal equinox. But it is plain from these circumstances that the deluge became invisible in the six hundred and first year of Noah's life, again on the seventh month and the twenty-seventh day of it, so that after the lapse of an entire year, it again settled and established the earth as it was at the moment of its destruction, in the spring season, budding forth and covered with verdure and full of all kinds of fruits. But again in a similar manner the overflow of the deluge took place for forty days, the cataracts of heaven being opened and fountains bursting upwards from the lowest depths of the earth; and again a hope of renewal took place at intervals of forty days after a sufficient cessation of the rains, when he opened the window; and again the duration of the permanent deluge lasted for a period of a hundred and fifty days, as also its gradual diminution occupied a period of a hundred and fifty days; so that we may well admire the equality of the arrangement, for the evil increased and ceased according to the same number, like the moon, which from its first rise proceeds in its increase according to an equal number, going onward to its perfect fulness of light, and then again with an equal number in its decrease, returning back to its original state, after having been previously full; and in like manner in the case of divine chastisements, the Creator preserves a regular order, banishing all irregularity from the divine borders.

(34) What is the window of the ark, which the just man opens? (Gen 8:6). The literal statement scarcely admits of any difficulty or doubt, inasmuch as it is plain; but with reference to the inner meaning we have this to say: each separate part of the senses has imitated the windows of the body, since it is through them as through windows that the comprehension of sensible objects enters into the intellect, and again it is through them that the intellect stretches forth as if escaping; but a portion of these windows, the senses, the more noble portion too, I say, is the sight; inasmuch as that above all the rest is akin to the soul, and it is intimately acquainted with light, the most beautiful of the essences, and it is the minister of sacred things; moreover that is the one which first laid open the road to philosophy. For beholding the regular motion of the sun, and of the moon, and the erratic course of the other planets, and the unerring circular motion of the whole heaven, and the order and harmony there existing beyond all calculation, as if it were the one real creator of the whole world, it by itself related to its one chief counsellor and director all that it saw: and then intellect, seeing those things with its acute eye, and by those things discerning superior demonstrative ideas, and the cause of all those things, immediately perceived that there was a God at the same moment that it arrived at the conception of generation and providence, because forsooth it was plain that this visible nature was not created by itself: for it was impossible that such a harmony, and order, and reason, and most consistent analogy, and that a concord of such a character and extent, and that such true and perfect felicity should exist by its own power: but it was necessary that there must be some Creator and parent of it acting like a governor and director, who generated these things, and then having generated them preserves them safe and sound.

(35) Why did he send out a raven first? (Gen 8:6). If we look to the literal statement, the raven is said to be an animal particularly set apart for being sent on messages and employed in offices; for to this very day many people watch its mode of flight and its chattering, judging that it gives some intimation of unknown facts; but with respect to the hidden meaning, as a raven is a black, and arrogant, and speedy animal, it is a sign of wickedness, which brings night and darkness over the soul, and it is also swift to meet all the things of the world in its flight. And also that it is very bold, so as at times to cause the destruction of those who seek to catch it, since pride produces also rash impudence, the opposite of which is virtue, which is consistent with the brilliancy of light, and is by nature decorated with a modest bashfulness; therefore it is quite natural that if there was any darkness remaining behind in the intellect, darkness which exists in accordance with folly, he should expel that and send it out beyond his borders.

(36) Why did the raven after it had gone forth not return, when there was not yet any part of the earth dried? (Gen 8:7). This passage admits of an allegorical interpretation since injustice is contrary to the light of justice; so that in comparison of the admirable actions of the man endued with virtue, it thinks it more desirable to rejoice with its kinsman the deluge; for injustice is a lover of confusion and corruption.

(37) Why does he speak here in an incorrect manner, "Till the water was dried up from the earth;" when it was not the water which was dried up from the earth, but the earth which was dried from the water? (Gen 8:7). He uses this expression in an allegorical sense, indicating by the fall of the waters the immensity of vices, by which when saturated and vigorous the soul is corrupted, but when they are dried up and withered, it is preserved; for then they cannot inflict any mischief upon it, since they are become impotent and dead.

(38) Why does he in the second place send forth the dove, and why does he send it forth from himself to see whether the water had ceased, when he uses no such expressions about the raven? (Gen 8:8). In the first place, the dove is a clean animal, and in the second place it is tame, civilised, and one which associates with mankind, on which account also the honour has been allotted to it of being offered up upon the altar in sacrifices; and on this account the sacred writer, sanctioning this honour and adding the weight of his assertion, has said, he sent it forth from himself, declaring by this expression that it was to see whether the water was abated, he displays the common anxiety felt by both. But those birds, the raven and the dove, are symbols of wickedness and virtue: for the one, whether it is wickedness or the raven, has no house, nor habitation, nor city, being an insolent unsociable bird; but the other, namely virtue, has a regard to humanity, and to the public good: and so the man endowed with virtue sends that bird forth as his ambassador for desirable and salutary objects, wishing to receive from it desirable information; and she, like an ambassador, brings us back genuine pleasure, so that what is hurtful may be guarded against, and what is useful may be diligently and carefully admitted.

(39) Why did the dove, when it found no rest for its feet, return to Noah? (Gen 8:9). Is not the reason of this evident, and is it not a plain proof that wickedness and virtue are symbolically indicated by the raven and the dove? For behold the dove, which is the last sent out, finds no rest. How, then, could the raven, who departed previously, while the calamity of the deluge was still prevailing, find any place, and make a settlement? For the raven was neither a swan nor an ibis, nor did he belong to the class of aquatic birds. But the sacred writer here points out in an enigmatical manner, that wickedness, when it has gone forth out of doors, to the swelling whirlpools of the vices and passions which overflow and corrupt the soul and life, joyfully admits them, and dwells with and takes up its abode with them, as with its nearest friends and relations; but virtue, turning away with loathing from even the first sight of them, at once springs back, and does not return, scarcely finding rest for its feet; finding, in fact, no standing ground anywhere, and no place worthy of itself. For what other greater evil can there be than this, that virtue should not be able to find in the soul any place ever so small for rest and for abiding in?

(40) What is the meaning of the statement, "Putting forth his hand, he received her, and brought her in to himself?" (Gen 8:9). The literal meaning is plain, but with respect to the hidden sense we must elicit the truth carefully. The wise man employs truth as an overseer of and ambassador in important affairs, which, when it perceives that those natures are worthy of it, abides among and dwells with them, correcting them, and making them better, since wisdom is a very common, and equal, and useful thing. But when, with reference to the opposite natures, it sees that in some points they are preposterously redundant and in others altogether deficient, it returns to its proper place; and the man endowed with virtue admits it in word, putting forth his hand to take it, and in fact opening all his intellect for its reception, and unfolding it by the perfect number, full and equal, with all imaginable promptitude. Nor even then, when he had sent her forth from himself to examine the natures of other things, had he separated it from himself, but had only acted like the sun, which sends forth his beams to give light to all things, because it is not at all consistent with the character of his boundless light to be separated at all.

(41) Why did he, after waiting yet seven other days, send forth the dove a second time? (Genesis 8:10). This is an excellent example for life, since although it will behold natures obstinate at first, still the hope of changing them into better natures is scarcely allowed to drop; and as a prudent physician does not in a moment apply a perfect cure to a disease, or effect a complete restoration to health, but employs salutary medicines after he has given nature an opportunity of first opening the way to recovery, so too the man endowed with virtue behaves with respect to the employment of the word which is in accordance with the law of wisdom. But the number seven is the sacred and dominical number, according to which the Father of the universe, when he made the world, is said to have looked upon his work. And the contemplation of the world, and of all the things contained in it, is nothing else but philosophy, and that excellent and select portion of it which wisdom contains, comprehending within itself also a work still more necessary to be seen.

(42) What is the meaning of the expression, "The dove returned a second time to him about evening, having in her mouth a leaf and a thin branch of olive?" (Gen 8:11). All these separate points are selected and approved signs-the returning, the returning about evening, the having an olive-leaf and a thin branch of that tree, and oil, and the having it in her mouth; but yet every one of these signs can be examined with a certainty beyond certainty, for the return is distinct from its previous return, for that one bore with it an announcement of nature being wholly corrupted and rebellious, and being wholly destroyed by the deluge, that is to say, by great ignorance and insolence; but this second return brings the news of the world beginning to repent, but to find repentance is not an easy task, but is a difficult and laborious business. And it is on this account that the dove arrived in the evening, having passed the whole day from morning to evening in its visitations; in word, indeed, examining places, but in fact investigating the different parts of nature itself by continual visitation, and seeing them all clearly from beginning to end, for the evening is the indication of the end. The third sign, again, is its bringing a leaf; but a leaf is a small part of a tree, still it does not exist without a tree. And the beginning of displaying repentance is somewhat corresponding to this, since the beginning of correction has some slight indications about it, which we may call a leaf, by which it appears to receive guardianship, but can easily be shaken off; so that the hope shall in that case not be great of attaining the desired improvement, which is typified by the leaf of no other tree but of the olive alone, and oil is the material of light. For wickedness, as I have said before, is profound darkness, but virtue is luminous brilliancy, and repentance is the beginning of light. But you must not yet suppose that the beginning of repentance is only visible in branches just germinating and beginning to look green, but that it exists too while they are still dry, and while the seminal principle is dry and quiescent. And it is on this account that the fifth sign is shown, that, namely, of the dove when it comes bearing a slender branch. And the sixth sign is that this slender branch was in its mouth, for the number six is the first perfect number, since virtue bears in its mouth, that is to say in its conversation, the seeds of wisdom and justice, or, in one word, of honesty of the soul; and not only bears this, but gives some portion of participation in it even to the foolish, by drawing up water for their souls, and irrigating them with the desire of repentance for their sins.

(43) Why is it said, "And Noah knew that the waters had ceased from off the earth?" (Genesis 8:11). The literal statement is plain, since if the leaf had been taken up from off the water it would have been wet and soaked, but now he says that it was dry and slender, as if it had become dry by being on the earth which was dried. But with reference to its inward meaning, the wise man takes it as a symbol of repentance, and wishes to check the calamities of excessive obstinacy by taking the leaf, since it was not yet green, but slender, for the reason which has been already mentioned. At the same time we may admire the Father on account of his exceeding kindness, for although corruption had prevailed over all the men who lived on the earth from the excess of their iniquities, still there remained some relics of antiquity and of that which was from the beginning, and a slight seed of previous virtues; by which it is intimated nevertheless that the memory of all the good deeds that have been done from the beginning is not wholly destroyed. On which account a certain prophet, the kinsman and friend of Moses, uttered an oracle of this kind, "If the omnipotent Lord had not left us a seed, we should have been like blind and barren People," able neither to know the truth nor to generate it. And the Chaldaeans in their native language call blindness and sterility Sodom and Gomorrah.

(44) Why, in the third place, after seven other days, did he again send forth the dove, which did not again return to him? (Gen 8:12). According to the word, the dove made no more return to him; but what in fact is meant is virtue, which, however, is not an indication of alienation, since, as I have said before, she was not separated from him at that time, but sent forth like a sun-beam to pay a visit of examination to the natures of others, but then, not finding any one to listen to her precepts of correction, she returns, and properly comes to him alone. But this time she is no longer the possession of one single individual, but is rather a common good to all those who have been willing to receive the emanations of wisdom as if coming up from the earth, those persons, that is, who from the very beginning have laboured under a great thirst of perfect wisdom.

(45) Why in the six hundred and first year of the life of Noah, and on the first day of the first month, did the waters of the deluge cease from off the earth? (Gen 8:13). The word first, according to the defect of time, is spoken of with reference either to the month or the man, and each interpretation has reason to support it; for if we are bound to maintain that the water began to abate in the first month, we are equally obliged to consider that the sacred historian intended also to speak of the seventh month, that is, of that month which is the second equinox, since the same month is both the first and the seventh; that is to say, the first as respects nature and virtue, and the seventh in point of time. Therefore in another place he says, "This month is unto you the beginning of months, the first among the months of the year;" calling that the first which is so in respect of nature and virtue, and which as to number is in time the seventh month, since the equinox has its appointed order in regular series, and in point of time is assigned the better season of the year. But if you take that word first to have reference to the man, then it will be used with more truth, and with strict propriety, for the just man was truly and properly the first, as in a vessel the captain is the first man, and in a state the prince. But he is first not only in virtue, but also in order, inasmuch as in the very circumstances of the regeneration of the second sowing of the human race he was the beginning and the first. Moreover, it is very admirably considered with reference to this passage, that the deluge took place during the life of the first man, and that again, when it abated, things returned to their former steadiness, since after the deluge took place he had to live by himself with his whole family, and after that evil was removed he alone was found upon the earth during the latter period of his life until the regeneration of mankind began. But it is not to no purpose that this testimony is given both of the preceding portion of his life, and also of the later period, for he alone burnt with a desire for that genuine life which is in accordance with virtue, while all the rest of the world were hastening on to death by reason of their fatal wickednesses. Therefore of necessity the evil ceased on the six hundred and first year of his life, since in truth the destruction came with reference to the sixth number, and safety was restored in unity since unity is more a generativeness of the soul, and is the best for giving life, wherefore also a deficiency of water in the sea takes place at the new moon, in order that the units may be preferred in dignity both among months and years, when God saves those things which are upon the earth; since the man who cultivates just habits is called by the Hebrews in their native language Noah, but by the Greeks he is named Dikaios; however, he is not exempted from the laws affecting the body. For although he is not subordinate to the power of others, but is a prince, yet still, because he is nevertheless devoted to death, as he is dead, the principle of that number six is connected with unity; since it was not in one year taken separately that the deluge ceased, but together with the number six (as contained in the number six hundred), which is connected with it according to corporeality and inequality; since the other being a long number is in the first place six (that is to say, six hundred); on which account it is said, in the six hundred and first year. But the just man is so in his generation, not in that which is general, nor again in that in which he is just by comparison with the general corruption, but according to some especial generation; for his generation bears with it a certain comparison. But that man also is deserving of praise whom God selected beyond all other generations as being considered worthy of life, placing a limit to that life, and to him as being about to be both the end and the beginning of each generation and of each age; the end of that which is corruptible, the beginning of that which is to follow. And truly it is much more proper to praise him who, bending upwards with his whole body, looked up by reason of his friendship with God.

(46) What is the meaning of the expression, "And Noah opened the roof of the ark?" (Genesis 8:13). The text stands in need of no explanation. But with reference to its meaning, because the ark is symbolically our body, we must consider that that is spoken of as the roof of our body, which covers it and for a long time preserves its strength; such is concupiscence, by which the body is preserved and made to last, in a moderate degree, that is, and in accordance with the law of nature; as also it is dissolved by pain. When therefore the intellect is attracted by a desire for heavenly things it wishes to spring upwards, and in that way it bursts asunder every appearance of concupiscence; so that that thing being as it were removed which threw a veil of shade over it and obscured it, it might be able to apply its senses to undisguised and incorporeal natures.

(47) Why is it that the earth was dried up in the seventh month, and on the twenty-seventh day? (Gen 8:14). Do you not see that he here calls that month the seventh, which a little while before he styles the first? for the seventh, as far as related to time, is the same, as I have said before, as that which is the first in nature, being the beginning of the equinox. But it is with great propriety that the beginning of the deluge is fixed to the seventh month, and the twenty-seventh day of the month; and again, the end and cessation of the deluge is fixed to the same seventh month and the same day; for, both the deluge and the removal of life took place at the equinox; the principle of which we have indicated a little time ago; for the seventh month is found to be synonymous with months and days of this time, and then again, the twentyseventh day occurs with the same meaning, when the ark rested on the mountains. This is the month which by nature is the seventh, but in point of time the first, which in fact is the month of the equinox. Therefore, at the equinoxes a power of selection is given for seven months and twenty-seven days; for the deluge took place in the seventh month, on which the vernal equinox takes place; so that it is in time the seventh, but in nature the first. And the cessation of the deluge and the display of mercy belong to the same measure, when the ark rested on the tops of the mountains; again in truth in the seventh month, but not the same month, but in that in which the autumnal equinox occurs; that is to say, the seventh by nature, but the first in point of time. But the most perfect cure, the fact of the evil being wholly dried up, is again fixed to the seventh month and the twenty-seventh day of the vernal season; in order that both the beginning and the end of the deluge might find its boundary at the same season; and that the middle season when human life is repaired, is fixed to the intermediate season. In the meantime that expression is more certainly to be observed, namely, that the whole year, by a strict computation of days, made the deluge equal to the exact time of the remedy; for it began in the six hundredth year of Noah's age, in the seventh month, and on the twenty-seventh day; so that the whole space of the intermediate time completed a perfect year, the beginning being placed at the vernal equinox, and the flood also ending equally at the same epoch of the vernal equinox. And in this manner, after all things on earth, things full of fruit, had undergone destruction, as I have said before, now that the persons who used the fruits were also destroyed, the earth being wholly relieved of all evil was again found full of seeds and fruit-bearing trees, according to the production of spring; for he thought it reasonable that, as the earth after it had suffered the deluge was in a similar condition when dried again to that in which it was before, so it should now show itself, and pay the debt which it owed to nature. Nor ought any one to wonder that in one day the earth when left to itself produced every thing by divine virtue, both seeds and trees, all complete, entirely and suddenly, with perfect and excellent herbs, and grain, and plants, and fruits; since in the creation of the world on one day of the six he finished and brought to perfection the whole generation of plants. But the present fruits were already perfect in themselves, and produced all kinds of fruits in a manner suitable and corresponding to the season of spring; for all things are possible to God, who scarcely requires time to effect any thing.

(48) Why was it that after the earth was dried, Noah did not depart out of the ark, before he had received a fresh command from God, for God said to Noah: "Go forth, thou, and thy wife, and thy sons, and thy sons' wives, together with all the rest of the living creatures?" (Gen 8:16). Justice is commonly inspired with fear, as on the other hand injustice is rash and self-confident. But the proof of a fear of God is the not giving up more to, or guiding one's self more by one's own reason than by God. And above all other men it was natural for that man who had seen the whole earth suddenly become an immense sea, to suspect that it might be possible that the same misfortune would again return. Besides this, he also gave a thought to the corresponding consequence, namely, that as he had entered into the ark at the command of God, so it was fitting that he should also leave it at the command of the same being; for let no one believe that he can ever do any thing perfectly unless God himself guides him by his preventing precepts.

(49) Why, when they entered into the ark was the order as follows: first himself and his sons, and after them his wife and his sons' wives, but when they went forth the order was changed, for the sacred historian says, "Noah and his wife went forth, and after them his sons and his sons' wives?" (Gen 8:18). By the literal statement the sacred writer gives an obscure intimation, in the order in which they entered, that the propagation of seed was taken away, but by the order of their egress he implies the continuance of the process of generation; since, while they are entering, the sons are mentioned together which their father, and the daughtersin-law with their mother-in-law, but when they are going forth the wives are all mated again, the father being accompanied by his wife, and each of his sons also by his wife, since he chose to show by fact rather than by words everything which it is fitting for his friends to do. Moreover he had in express words, and not by any vague intimations, commanded the men, as they were about to enter into the ark, that they while there were to keep themselves from connection with women; but now that they were about to depart from it, he plainly intimates to them that offspring is to be begotten in accordance with nature, by the order in which he appoints their going forth; nor did he employ words only, in order to make his proclamation about the state of the ark, saying, "After a destruction of all things on earth, of such a character and of such extent, do not indulge in pleasures, for that is not decorous. It is sufficient, however, for you to have received your lives; but while you are actually in the ark, to ascend up into the marriage bed with your wives would be a proof of your being devoted to lasciviousness." And, indeed, it was natural for them, as being relations to those who were being destroyed, to be moved with compassion for the perishing human race, especially because they themselves also were still in doubt whether, from some quarter or other, calamity might not fall also upon themselves; and besides these considerations it was absurd, while those who were alive were perishing, for those in the ark to be contriving that others who did not exist should be born, being warm at an unreasonable time, and burning with an inopportune desire. But after the anger of God ceased, then he commanded those who had been delivered from the calamity, when they had again gone forth out of the ark in order, to apply themselves to the procreation of a succeeding generation, when he tells us, that the men did not go forth with the men, nor the women with the women, but the wives with their husbands. But with respect to the inner meaning of this fact, we must say this, that when the mind is about to wash off and cleanse away its sins, then it is fit for male to live with male, that is to say, for the intellect, the chief part of the man, to be as a father, united to each separate thought, as a father to his sons, without any admixture of the female race, which is in accordance with the outward sense; since it is a time of battle, in which it is necessary to keep the order of the cohort distinct, and to preserve it strictly in order, that the soldiers may not be mingled in confusion, and so, instead of gaining a victory over the enemy, be conquered themselves; but when the purification is completed, and when the soul is dried up from all ignorance, and when a complete deliverance from everything pernicious has taken place, then it becomes the man to collect his scattered forces together, not in order that masculine counsels may be rendered effeminate by softness, but that the female race, that is to say, the outward senses, may clothe themselves with the vigour of the male, attaining to masculine counsels, and from their receiving seed for the production of a generation; so that, from this time forth they may cherish, in all things, sentiments of wisdom, and honour, and justice, and courage, and, in one word, of virtue. But, besides this, it will be reasonable also to take notice, that when once a confusion, in the similitude of a deluge, has overwhelmed the intellect, and when the different senses, being perplexed by the affairs of this world, like so many bulwarks erected against them, begin to quarrel, it is utterly impossible that any one should be able, either to sow, or to conceive, or to generate any good thing. But when all the hostile attacks of various agitations and passions are checked, and when the ceaseless invasions of lawless counsels are repressed, then the soul produces virtue and excellent works, as the most fertile portion of the earth, when dried, produces fruits.