Philo of Alexandria · 1506 of 1726

Questions and Answers on Genesis 3 · Part 1

QUESTIONS AND ANSWERS ON GENESIS, III

(1) What is the meaning of the expression, "I am the Lord thy God who brought thee out of the land of the Chaldaeans to give thee this land for an inheritance?" (Gen 15:7). As the literal statement is plain enough, we need only consider the inner meaning, which was meant to be interpreted in this manner. The law of the Chaldaeans taken symbolically is mathematical speculation, one part of which is recognised to be astronomy, which the Chaldaeans study with great industry and with great success. Therefore God is here honouring the wise man with a gift; in the first place, by taking men out of the sect of the astrologers, that is to say, away from the hallucinations of the Chaldaeans, which, as they are difficult to detect and refute, are found to be the cause of great evils and wickedness, since they ascribe the attributes of the Creator to created things, and persuade men to worship and to venerate the works of the world as God. In the second place, God honours him by granting to him the wisdom which bears fruit, which he has here symbolically called the earth; but the Father of the universe shows that wisdom and virtue are invariable and immutable, since it is not consistent with his character that God should show to any one that which can undergo any variation or change, for that which is shown by the being who is immutable and consistent must be so too; but that which is liable to change, as being incessantly in the habit of suffering variation, admits of no proper or divine demonstration.

(2) Why does he say, "Lord, by what shall I know that I shall inherit it?" (Gen 15:8). He here is seeking a sign for a ratification of the promise; but two things only are described deserving of study; one that which is an affection of the mind, namely, the belief in God according to his literal word; the other a being borne on with the most exceeding desire not to be left in want of some signs, by which the hearer may feel, to the conviction of his outer senses, a confirmation of the promise: and to him who has given the promise he offers worthy veneration by the appellation, "Lord." For by this title he says, I know thee to be the Lord and prince of all things, who art also able to do all things, and there is no disability with thee. But in truth, if I have already given credence to thy promise, still I nevertheless wish to obtain speedily if not a completion of it, yet at all events some evident signs by which its consummation may be indicated; in truth I am thy creature, and even if I were to arrive at the highest degree of excellence, I am not always able to restrain the violence of my desire, so as not, when I have seen or heard anything good, to be contented with obtaining it slowly and not immediately; therefore I entreat that thou wilt give me some means of knowledge, by which I may comprehend those future events.

(3) Why is it that he says, "Take for me a heifer of three years old, and a goat of three years old, and a raven of three years old, and a turtle dove and a pigeon?" (Gen 15:9). He here mentions five animals, which are offered on the sacred altar; for these are divided into classes of victims, three kinds of terrestrial animals, the ox, the goat, and the sheep; and two kinds of birds, the turtle dove and the pigeon; for the sacred writer constantly tells us that the everlasting reverence of victims derived its origin from the patriarch, who was also the origin of the race: but instead of the expression, "Bring to me," he has very admirably used the words, "Take for me;" since there is nothing especially and peculiarly belonging to the creature, but everything is the gift of and blessing bestowed by God, who is altogether willing that when any one has received anything he should offer thanks for it with all his heart. But he orders him to take every animal at the age of three years; since three is a full and perfect number, consisting of a beginning, a middle, and an end; but still we may raise the question, why of these three animals, he takes two females, the heifer, and the she-goat, and one male, the ram; may it not be perhaps because the heifer and the she-goat are offered as an atonement for sin; but the sheep is not, as sin arises from frailty, and the female is frail? This much I have thought fit to say with especial appositeness to this question; but I am not however ignorant that all things of this kind offer a handle to those who wish to cavil, to disparage the sacred scriptures; therefore in this instance they say that there is nothing here described and indicated but a command to sacrifice, by the division of the animals and an examination of their entrails; and what is visible in them they affirm to be an indication of what is convenient, and of the similitude which arises from things visible. But those men, as it appears to me, are of that class which forms a part alone from a judgment of the whole, but which on the contrary does not from a judgment of a part from the whole, which last is the better way of coming to an opinion, as being that by which both the name and the fact are altogether established. Therefore the giving of the law, that is to say the sacred scriptures, that I may so express myself, is a sort of living unity, the whole of which one ought to examine carefully with all one's eyes, and so discern with truth, and certainty, and clearness, the universal intention of the whole of the scripture without dissecting or lacerating its harmony, or disuniting its unity; by any other mode everything would appear utterly inconsistent and absurd, being dissociated from all community or equity. What then is the intention of the delivery of the law as exhibited to us? It is scientific, and so is everything which describes scientific species; since the offering of sacrifice and all science admits of a consistent usage, and of expression well adapted to them, and of various opinions, by which not only the footsteps of truth are occupied, but sometimes are even darkened, as affection is by flattery; but in such way that the very things which are genuine and established by experiment are perverted by things which are both inconsistent and unproved. And the natures of the animals above mentioned have an intimate connection with the parts of the universe; the ox is connected with the earth, as being an animal employed in drawing the plough and in tilling the earth; the goat again is connected with the water (it is called in Greek and Armenian aix, or ajx), being an animal deriving its name from driving and rushing on (from agoÂ̄ or aissō); since water is an impetuous thing, and the course of rivers, and the extent of the breadth of the sea, and the sea itself agitated as it is by its ebb and flow, are witnesses of the propriety of the name and of the closeness of the connection. And the ram (aries) is connected with the air, as being a very violent and vivacious animal, on which account too the ram is more useful to mankind than any other animal as affording them raiment. Therefore, on account of these reasons, as I think, God orders him first to take these two female animals, the cow and the she-goat; since both these elements, earth and water, are material, and for the most part feminine. But the third he will have a male, namely the ram; because the air or wind has been explained as masculine; since the natures of all things are divided into bodies or into earth and water, and female animals exist by nature. But that which exhibits a similitude to the soul is arranged under the head of air and the breath of life. And this, as I have said, is masculine. If therefore we are to call that masculine which is the moving and active cause we must call that feminine which is moved and passive. But the whole heaven is found to be familiarly connected with flying birds such as the pigeon and turtle dove, being distributed as it is into the rotatory path of the planets and fixed stars. Therefore he dedicates the pigeon to the planets, for that is a tame and domestic animal, as also the planets are more familiarly connected with us as being nearer to the earth, and as having sympathies with us; but he consecrates the turtle dove to the fixed stars, for that animal is a lover of solitude, and flees from the conversation of the multitude, and from all connection of every kind. And so also the globe itself is remote, and a thing which wanders into the furthest extremities of the world. Therefore both the species of these two birds are assimilated to the divine attributes, since as Plato, the disciple of Socrates, says it is fitting that the heaven should have a swift chariot by reason of its very swift rotatory motion, which in fact surpasses even the birds themselves in the velocity of their course. But the birds above mentioned are singers; the prophet indicating by an enigmatical expression that perfect music which exists in heaven harmoniously adapted from the motion of the stars, since it is a proof of human art when the corresponding music of the voices of animals and of living instruments is adapted together by the industry of genius. But this heavenly music has been abundantly extended over the earth by the Creator, as he has also extended the rays of the sun, being always prompt to exercise his beneficent care for the human race. For such music excites frenzy in the ears, and brings unrestrained pleasure to the mind; and so causes men to forget even their meat and drink, and even when hunger brings death to the door to be willing even to die out of a desire to hear music. And if the song of the Sirens, as Homer tells us, invites the heathen so forcibly, that they forget while listening to it, their country, their houses, their friends, and necessary food; how much more must that most perfect and consummate music, so truly heavenly and endowed with the highest degree of harmony, when it touches the organs of the ear, compel men to go mad and to yield to rapture. But the reason on account of which every one of the animals to be offered is to be three years of age has already been explained; and we must now discuss it under another form of mystery, since it has been seen that every one of those things which were called into existence and subsequently to the moon, such as the earth, water, and air, rejoice in an order connected with the number three. In the divisions of earth there is a vast quantity of dry continent, islands and peninsulas. Water is divided into sea, rivers, and lakes; and the air into the two equinoxes, the vernal and the autumnal; and they may be taken as one, for they have an equal proportion of day and night, and accordingly the equinoxes are neither hot nor cold. Add to these the changes of summer and winter, for the sun is borne through those three circles into the seasons of summer, winter, and the equinoxes. Therefore, in the first place, the natural arrangement will be of this kind; and the moral arrangement is properly thus. In every one of us there are three things: flesh, the outward sense, and reason; therefore the calf exhibits a familiarity with the corporeal substance, since our flesh is subdued by, and kept in subservience to, and in connection with the ministrations of life; also their nature is female according to matter, being calculated rather to be passive and to be subject rather than the be active. But the similitude of the she-goat is connected with the communion of the outward senses, either because all the objects of those outward senses are each borne towards their appropriate sensation, or because each impulse and motion of the soul takes place in consequence of an imagination formed of the objects received through the medium of the external senses. And this is followed, in the first place, by a certain inflexion or alienation, which by some is called an occasion, that is to say, an impulse affecting each kind of sense. But since the female is the outward sense, as being passive on consequence of what is subjected to the outward senses, therefore God has adapted to it a female animal, the she-goat. But the ram is akin to the word, or to reason. In the first place, because it is a male animal; secondly, because it is a working animal; and thirdly, because it is the cause of the world, and of the firmament; that is to say, the ram is so by means of the clothing which it supplies; and reason, or the word, is so in the arrangement of life; for whatever is not irregular and absurd immediately exhibits reason. And there are two species of reason; the one derived from that nature by which the affairs of the world subjected to the outward senses are finished; the other from that of those things which are called incorporeal species, by which the affairs of that world which is the object of the intellect are brought to their accomplishment. Therefore the pigeon and the turtle dove are found to resemble these. The pigeon, forsooth, resembles speculation in natural philosophy; for it is a more familiar bird, as the objects of the outward sense are exceedingly familiar to the sight: and the soul of the inquirer into natural science flies upward as if it were furnished with wings; and being borne aloft is carried round the heaven, discerning every part of every thing, and the principles of every separate thing; for the turtle dove imitates that species which is the subject of intellect and incorporeal; for as that animal is fond of solitude, so it is superior to the violent species which come under the outward sense, associating itself as it does with the invisible species by its essence.

(4) Why does he say, "And he took unto him all these things?" (Gen 15:10). He has added also that expression, "And he took unto him," with especial propriety; for it is the sign of a soul thoroughly imbued with the love of God to ascribe whatever good and noble theories and feelings it receives, not unto itself, but wholly to God who is the giver of all benefits.

(5) What is the meaning of, "He divided them in the middle and laid the pieces opposite to one another?" (Gen 15:10). Also the whole structure of the body, as of flesh, is to be looked at in such a light as this according to its whole creation; for the parts are brothers; not as they are divided and placed opposite to one another; but, being naturally inclined to one another, and having a mutual regard to one another, on account of their natural co-operation; the original Creator who gave them life making this division for the sake of usefulness, so that one part should be opposed to the other part, and again that both should reciprocally seek one another in all necessary ministrations. In this way he has directly separated the sense of sight, distributing it equally to two eyes by placing the nose between them and thus turning each eye to the other; for the pupils, if I may so say, lean both in one direction so as mutually to behold the same thing, scarcely ever straying beyond the position in which they are placed, but only looking towards one another, especially when anything comes across their sight. And in similar manner the faculty of hearing is distributed between the two ears, which are both reciprocally turned to one another, both tending to one and the same operation. And the sense of smell is divided between the two nostrils, being turned towards the two tubes of the nostrils, which are not revolving around or inclined towards the cheeks, so as being drawn in two different directions to look the one towards the right and the other towards the left, but being both collected together and turned inwards they await all smells with a common action. So also the hands are not made of an appearance contrary to that of one another, but being like brothers and like divisible parts, looking to one another mutually, and being prepared by nature for an operation and employment suitable to them, they thus act in the operations of receiving, giving, and working. And the feet are not constituted differently from the hands; as each of them behaves in such a manner that they both yield the one to the other, and progress is effected by the motion of both together, so that nothing can be accomplished by one alone. Nor is it only the feet and shins, but also the legs and knee-pans, and hips, and the breasts, and in fact every part on the right or left of the body, being divided in a similar manner, indicate one general harmony and correspondence and union as it were of connatural parts; that is to say, of all of those different members enumerated according to their separate species. And generally, whoever considers together and in an equal manner all the above mentioned parts thus subdivided, in reference to their joint operation, will find one nature combined of the two parts. As the hands, united and connected together with the fingers, are seen when in union with them to exhibit a harmony; and the feet, when re-united in operation, are seen to tend to union; and the ears, when similarly combined in the figure of an amphitheatre, are seen to unite themselves, in effect extending across the space which separates them. Therefore our nature, continually making in this manner a division of those parts which exist in us according to each separate species, has first of all separated and arranged the different sections, placing them as it were opposite to one another in the same way in which it has arranged the world; and it has also arranged them with reference to the easy discharge of their several duties. And again it has combined each of these members according to each species into one action, and into the same operation, collecting together all of them when considered generally. Nor is it only the parts of the body which any one may see thus united and in pairs, separated in their union, and again united in their division, but the parts of the soul are so too. But since the two superior sections of this are so many separate classes, namely the rational and the irrational, so also the separate parts of each section have their own appropriate division; as for instance, the rational part is divided into the intention and into the uttered word; and that part which exists in accordance with the outward senses is divided into the four senses; for the fifth sense, touch, is common to the other four, two of which, those with which we see and hear, are philosophical senses, so that it is by means of them that the power of living well is acquired for us; the others are nonphilosophical, namely smell and taste, but are servile, being created only for living; for the sense of smell, by means of its exercise, contains many things which awaken it, and receives a continual breathing which is as it were the continual food of living creatures; therefore smell and taste support this mortal body, but sight and hearing afford service to the immortal soul. Therefore these divisions of our members, according to our body and soul, were made and separated by the Creator; however, we must know that the parts of the world also are arranged in two divisions and are placed opposite to one another; the earth being divided into mountainous and champaign districts; the water into sweet and salt, sweet being that which is supplied by springs and rivers, and salt being that which comes from the sea; as also the atmosphere is divided into summer and winter, and also into spring and autumn. And it is on this account that Heraclitus wrote his books about nature, having borrowed his theory of contraries from our sacred historian, with the addition of an infinite number of laborious arguments.

(6) Why is it said, "But he did not divide the birds?" (Gen 15:10). He is shadowing forth a fifth and periodical nature, from which the ancients say that the heaven was made; for the four elements are mixtures rather than elements: by which he subdivides those things which are already divided into those materials of which they were originally composed, as the earth includes within itself a portion of the elements of water, and also of air, and also of fire, which however obtains the appellation not so much in accordance with our apprehension of it, as with our sight; and again the water is not so clear or pure, as not to have some participation in wind and earth; and so also in each of the other elements there is a certain tempering and combination; but the fifth substance is the only one which has been made unmixed and pure, on which account it was not accustomed to be mentioned at all. Therefore it is well said, he did not divide the birds; since the heavenly nature, both of the planets and also of the fixed stars, is raised on high like that of birds, in the similitude of both kinds, that is to say, of clean birds, the turtle dove and the pigeon, which scarcely admit of being divided or cut up; for the indivisible nature is of a fifth essence, more unmixed and pure than the others, and therefore it more closely resembles unity.

(7) What is the meaning of, "And the birds descended on the bodies which were divided?" (Gen 15:11). Since the three animals, the heifer, and the shegoat, and the ram, were divided in a symbolical manner, they are signs, as we have already said, of the earth, and water, and air; still it is necessary to give now a reason for this, examining the truth carefully under the mystery of a similitude. Perhaps therefore he designs and intimates by the descent of the birds on the cut pieces an invasion of enemies; for all the nature of the world beneath the moon is full of battles and ill will, both domestic and external; and the birds in truth appear to fly down on the divided bodies for the sake of meat and drink; naturally indeed it is the stronger which descend upon the weaker animals, as upon dead bodies, attacking them in general unexpectedly, but they do not fly down on the turtle dove and pigeon, since the heavenly bodies are free from desires and unconscious of suffering wrong.

(8) Why is it that he says, "Abraham passed over and sat upon them?" (Gen 15:11). Those who think that sacrifice is indicated by the matters about which we are at present speaking will say that the virtuous man, sitting as it were in a synagogue, has examined into the entrails of the divided animals, as if that were looked upon as an unerring symbol for the declaration of the truth; but we, who adhere to Moses and who are thoroughly acquainted with the views of that teacher, one who, turning away his face from every sophistical appearance and prognostic, trusted in God alone, will rather say, that he has here introduced the just man who is endued with virtue with the birds themselves, who were congregated together and flying about over him, intending to denote nothing else by this parabolical presentation, but that he is desirous of hindering injustice and covetousness, and is most hostile to quarrels and wars, and a lover of consistency and peace; for he himself is truly a guardian of peace. Since no one state has ever rested in tranquillity owing to the conduct of the wicked, but kingdoms have become fixed steadily when one or two men endued with virtue have arisen, whose virtue has put an end to civil disturbances, God granting to those who are earnest in the pursuit of virtue good habits calculated to procure them honour; and not to them only, but to those also who approach near to the production of general advantage.

(9) What is the meaning of the words, "About the time of the setting of the sun a trance fell upon Abraham; and lo, a great horror of darkness came over him?" (Gen 15:12). A certain divine excess was suddenly rendered calm to the man endued with virtue; for the trance, or ecstacy as the word itself evidently points out, is nothing else than a departure of the mind wandering beyond itself. But the class of prophets loves to be subject to such influences; for when it is divining, and when the intellect is inspired with divine things, it no longer exists in itself, since it receives the divine spirit within and permits it to dwell with itself; or rather, as he himself has expressed it, as spirit falls upon him; since it does not come slowly over him, but rushes down upon him suddenly. Moreover, that which he has added afterwards applies admirably, that a great horror of darkness fell upon him. For all these things are ecstacies of the mind; for he also who is in a state of alarm is not in himself; but darkness is a hindrance to his sight; and in proportion as the horror is greater, so also do his powers of seeing and understanding become more obscured. And this is not said without reason: but as an indication of the evident knowledge of prophecy by which oracles and laws are given from God.

(10) Why was it said to him, "Thou shalt know to a certainty that thy seed shall be a stranger in a land that is not theirs, and shall be reduced to slavery, and shall be grievously afflicted for four hundred years?" (Gen 15:13). That expression is admirably used, "It was said to him," since a prophet is supposed to utter something, but yet he is not pronouncing any command of his own, but is only the interpreter of another who sends something into his mind; and moreover whatever he does utter and deliver in words is all true and divine. And in the first place, he declares that a family of the human race is to dwell in a land belonging to another; for all things which are beneath the heaven are the possession of God, and those living creatures which exist on the earth may more properly and truly be said to be sojourners in a foreign land than to be dwelling in a country of their own which by nature they have not got. In the second place, he thus declares to us that every mortal is a slave after his kind. But no man is found to be free, but every one has many masters who vex and afflict him both within and without; for instance, without there are the winter which affects him with the cold, the summer which scorches him with heat, and hunger, and thirst, and many other calamities; and within there are pleasures and concupiscences, and sorrows, and fears. But his servitude is limited to a period of four hundred years, during which the aforesaid pleasures shall rise up against him. On which account it has been said above, that Abraham passed over and sat upon them, hindering and repelling them; as far as the literal words go, repelling those carnivorous birds which were hovering over the divided animals, but in fact repelling the afflictions which come upon men. Since a man who is in his own proper nature a lover of, and also by diligent practice a studier of virtue, is a most humane physician of our race, and a true protector of it, and guardian of it from evil. For all these things have an allegorical reference to the soul. For while the soul of the wise man, descending from above from the sky, comes down upon and enters a mortal and is sown in the field of the body, it is truly sojourning in a land which is not his own. Since the earthly nature of the body is wholly alien from pure intellect, and tends to subdue it and to drag it downwards into slavery, bringing every kind of affliction upon it, until the sorrow, bringing the attractive multitude of vices to judgment, condemns them; and thus at last the soul is restored to freedom. And it is on this account that he subsequently adds the sentence, "Nevertheless the nation which they shall send I will judge: and afterwards they shall go forth with great substance;" namely, with the same measure, and still better. Because then the mind is released from its mischievous colleague, departing out of the body and being transferred not only with freedom but also with much substance; so as to leave nothing good or useful behind to its enemies. Since every rational soul is productive, but he who thinks himself loaded and endued with virtue in his own counsel, is unable to preserve his fruit unto the end. For it becomes a virtuous man to attain to the objects which he has intended of his own accord, as also the counsels of wisdom correspond to those objects. Since, as some trees, although they appear productive at the first season of the budding of their fruits, are yet unable to bring them to maturity, so that the whole fruit before it becomes ripe is shaken off by every trifling cause; in the same manner the souls of inconstant men feel many influences which contribute to their productiveness, but nevertheless are unable to keep them sound till they arrive at perfection, as a man studious of virtue ought to do in order eventually to gather them as his own possessions.