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FRAGMENTS
EXTRACTED
FROM THE PARALLELS OF JOHN OF DAMASCUS About
the unstable and changeable condition of human affairs. Page
326. C. If one is to tell the plain truth, man is without real power in
anything, never taking a firm hold of anything. I do not mean merely of common
things, but not even of those which concern himself; neither of health, nor of a
good condition of the outward senses, nor of soundness in respect of the other
parts of his body, nor of his voice, nor of his presence of mind; for as to
wealth, or glory, or friends, or power, or all the other things which depend on
fortune, who is there who does not know how thoroughly unstable they are? So
that we must of necessity confess that the supreme power over everything belongs
to one being alone, the true Lord of all existing things. About
impious men, sinners, etc. Page
341. D. If you wish to be governed under God as your king, take care not to sin;
but if you commit sin, how can you be under the government of God as your king? About
those people who have renounced such and such a line of conduct, and then
turning back
again, have adopted that very line which they had renounced. Page
343. D. Some men, making improvement, have returned back to virtue before coming
to the end, the ancient principle of oligarchy having destroyed the principle of
aristocracy lately engendered in the soul, which having been quiet for a little
while, has subsequently come up over again with greater power than before. Page
343. D. When a man rightly establishes himself in a virtuous life, with
meditation, and practice, and good government, and when having been known by all
men as a pious man and one who fears God, he falls into sin, that is a great
fall, for he has ascended up to the height of heaven, and fallen down into the
abyss of hell. About
resurrection and judgment. Page
349. A. It is not possible with God that a wicked man should lose his good
reward for a single good thing which he may have done among a great number of
evil actions; nor, on the other hand, that a good man should escape punishment,
and not suffer it, if among many good actions he has done wickedly in anything,
for it is infallibly certain that God distributes everything according to a just
weight and balance. Page
349. B. The mind is the witness to each individual of the things which they have
planned in secret, and conscience is an incorruptible judge, and the most
unerring of all judges. About
those who are ruled. Page
359. A. He who has learnt how to submit to be ruled, immediately learns how to
rule others; for even if a man were invested with the supreme power over all the
earth and all the sea, he would not be a true ruler unless he had also learnt
and been previously taught to submit to the rule of others. About
anarchy. Page
359. D. Alas, how many and great evils are produced by anarchy! Famine, war, the
devastation of lands, the deprivation of money, abductions, fears of slavery,
and death. About
the foolish and senseless man, etc. Page
362. E. No wicked man is rich, not even though he should be the owner of all the
mines in the whole world; but all foolish men are poor. Every foolish man is
straitened, being oppressed by covetousness, and ambition, and a love of
pleasure, and things of that sort, which do not permit the mind to dwell at ease
or to enjoy plenty of room. Page
363. A. There is no greater evil to a man than folly, and the being deprived of
the proper use of his reasoning powers and intellect. Page
363. A. Ignorance is the cause of disease and destruction. About
deceit affecting the management of a household. Page
367. D. Every stratagem is not blamable, since guardians of the night appear to
act properly when they lie in wait for robbers, and generals when they form
ambuscades against the enemy, whom they cannot catch without a stratagem; and
the same principle is applicable to what are called maneuvers, and to the
artifices practiced in the contests of wrestlers, for in such cases deceit is
accounted honorable. About
impossible things. Page
370. B. It is as impossible that the love of the world can co-exist with the
love of God, as for light and darkness to co-exist at the same time with one
another. About
holy men. Page
372. E. The happy nature is that which rejoices on every occasion, and which is
not discontented with anything whatever which exists in the world, but is
pleased with whatever happens, as being good, and beautiful, and expedient. About
leisure and quiet. Page
376. A. The wise man endeavors to secure quiet and leisure, and periods of rest
from work, that he may devote himself peacefully to the meditations on divine
matters. About
evil-speaking. Page
369. D. Foul speakers and random accusers, who seek to make a display of their
art with vain words, being slow to learn what is good, are very quick and ready
at learning what is of the opposite character. About
counsel. Page
397. D. Everything which is not done with reason is discreditable, just as what
is done with reason is beautiful. About
old men. Page
404. C. Old age is an unruffled harbor. Page
404. C. Old age is the time when the vigor of the body is passed by; the period
when the passions can be checked. About
gymnasia. Page
405. D. Continued practice makes knowledge firm, just as want of practice
engenders ignorance. And, again, practice in any matter increases experience. Page
405. D. Study is the nurse of knowledge. About
calumny. Page
436. D. Calumniators and men discarded from the divine grace, who are afflicted
with the same evil disposition of calumny with him, are in all respects hated
and detested by God, and removed to a distance from all happiness. Page
436. D. What can be worse than calumny? for it seduces the ears and perplexes
the minds of those who listen to it, and it makes them brutal and always on a
watch for evil, like men engaged in hunting; but those who are well ballasted
and restrained by prudent reason, hate the man who utters calumnies more than
him against whom they are uttered, reproving and seeking to check all desire of
blaming others until it be either proved by evidence or demonstrated by
undeniable proof. About
justice and virtue. Page
438. D. If any one embraces all the virtues with earnestness and sobriety, he is
a king, even though he may be in a private station. About
voluntary and involuntary sins. Page
526. B. As to sin intentionally is unjust, so to sin unintentionally and out of
ignorance is not at once justifiable, but perhaps it is something between the
two, that is between righteousness and unrighteousness, and is of what some
persons call an indifferent character, for no sin can be an act of
righteousness. About
initiation into divine mysteries. Page
533. C. It is not lawful to speak of the sacred mysteries to the uninitiated. About
the sea. Page
551. D. It is proper to marvel at the sea, by means of which countries requite
one another for the good things which they receive from each other, and by which
they receive what they are in need of, and export what they have a superfluity
of. About
equality. Page
556. D. To give equal things to unequal people is an action of the greatest
injustice. About
physicians and medical science. A
good physician would not be inclined to apply every kind of salutary medicine at
once and on the same day to a patient, as he would know that by such a course he
would be doing him more harm than good, but he would measure out the proper
opportunities, and then give saving medicines in a seasonable manner; and he
would apply different remedies at different times, and so he would bring about
the patient's restoration to health by gentle degrees. About
opportunity. Page
563. C. Say what is right, and at the time when it is right, and you will not
hear what is not right. Page
563. C. It is well to economize time. About
mysteries. Page
576. D. Chatterers divulging what ought to be kept buried in silence, do in a
manner from a disease of the tongue pour forth into people's ears things which
are not worthy of being heard. About
people who are in a state of pupilage. Page
613. D. To inquire and put questions is the most useful of habits with a view to
acquiring instruction. Page
613. D. He who hungers and thirsts after knowledge, and who is eager to learn
what he does not know, abandoning all other objects of care, is eager to become
a disciple, and day and night watches at the doors of the houses of wise men. Page
613. D. For any one to know that he is ignorant is a piece of wisdom, just as to
know that one has done wrong is a piece of righteousness. About
reproach. Page
630. C. Never reproach any one with misfortune, for nature is impartial, and the
future is uncertain; lest if you yourself should fall into similar misfortunes,
you should be found to be convicted and condemned by your own conscience. About
a proper constitution. Page
657. C. It is advantageous to submit to one's betters. About
a blamable constitution. From
the fifth book of the Essays on Genesis. Page
658. E. A shameless look, and a high head, and a continual rolling of the eyes,
and a pompous strut in walking, and a habit of blushing at nothing, however
discreditable, are signs of a most infamous soul, which stamps the obscure
topics of the reproaches which belong to itself upon the visible body. About
familiarity and habituation. Page
681. D. A change of all kinds of circumstances at once to the opposite direction
is very harsh, especially when the existing powers are established by the length
of time that they have lasted. About
correction. Page
683. D. It is useful to be warned by the misfortunes of others. Page
683. D. Punishment very often warns and corrects those who do wrong; but if it
fails to do so to them, at all events it corrects the bystanders, for the
punishments of others improve most people, from fear lest they should suffer
similar evils. About
associating with wicked men. Page
692. A. Associations with wicked men are mischievous, and very often the soul
against its will receives the impression of the insane wickedness of one's
associates. About
wisdom. Page
693. E. Every wise man is a friend of God. About
haughty men. Page
693. E. Self-conceit, as the proverb of the ancients has it, is the eradication
of all improvement, for the man who is full of self-conceit is incapable of
improvement. Self-conceit
is by nature an unclean thing. About
natural things. Page
711. C. As it is difficult to inoculate anything in a manner contrary to nature,
and to introduce anything into nature which does not belong to it, so likewise
is it hard to change things which are of such and such a nature from that
nature, and to restrain them; for it has been well said by some one, everything
is vain if nature sets herself against it. About
man. From
the Questions arising in Genesis. Page
748. A. What is the meaning of the expression, "Until"{1}{Genesis
3:19.} thou return to the dust from which thou wast taken? For man was not
formed of the dust alone, but also of the divine Spirit; but since he did not
continue in an unchanged condition, he neglected the divine command, and cutting
off that constitution which imitated the heaven from his better part, he made
himself over wholly to the earth; for if he had been a lover of virtue, which is
immortal, he would beyond all question have received heaven for his inheritance,
but since what he sought was pleasure, by means of which the death of the soul
is brought upon mankind, he became appropriated to the earth. About
Adam. From
the Questions arising in Genesis. Page
748. B. "And God brought all the animals to Adam, to see what he would call
Them;"{2}{Genesis 2:19.} for God does not doubt, but since he has given
mind to man, the first born and most excellent of his creatures, according to
which he, being endowed with knowledge, is by nature enabled to reason; he
excites him, as an instructor excites his pupil, to a display of his powers, and
he contemplates the most excellent offspring of his soul. And, again, he visibly
by the example of this man gives an outline of all that is voluntary in us,
looking with disfavor on those who affirm that everything happens through
necessity, by which some men must be influenced, he on that account commanded
man to take upon himself the regulation of these things. And this is an
employment peculiarly fitting for man, as being endowed with a very high degree
of knowledge and most surpassing prudence, the giving of names to the animals
being suited to him not only as being wise, but also as being the first nobly
born creature. For
it was fitting that he should be the founder of the human race, and also the
king of everything that is born of the earth, and that he should have this as an
especial honor of his own, that, as he was the first who had any acquaintance
with the animals, he might also be the first inventor and pronouncer of their
names; for it would have been absurd for them to be left without names, and
subsequently to have names given to them by some younger man, to the honor and
glory of the elder. And
when Adam saw the figure of his wife, as the prophet says, and that it had been
produced not by any connection, nor out of a woman, as human beings in after
times were produced, but that she was as it were a nature on the borders between
these two kinds, like a graft from a shoot of another vine taken off and grafted
into a second one, on which account he says, "For this cause a man shall
leave his father and his mother, and shall cleave to his wife, and they two
shall become one Flesh;"{3}{Genesis 2:24.} in saying which he used a most
gentle expression, which was at the same time most perfectly true, meaning that
they would be united by sympathy in their griefs and joys. From
the same book, or else from the last book of the Questions arising in Exodus. Truly
the divine place is inaccessible, and one which is hard to be approached, nor is
it given even to the purest intellect to be able to ascend to such a height as
to touch it. It is impossible for human nature to behold the face of the living
God; but the word "face" is not used here in its literal meaning, but
it is a metaphorical expression, here intended to manifest the purest and
simplest form of the living God, since man is not recognized more by anything
than by his face, according to his peculiar distinctive qualities and form. For
God does not say, "I am not visible in my nature." But who, in fact,
is more visible than he who is the Father of all visible things? And being such
with regard to being seen, I am, says he, seen by no mortal man; and the reason
of this is the inability of the created man to behold him. And
that I may not become prolix while weaving in all kinds of arguments, it is
inevitable that God must first be created (which is not possible), in order for
any one to be able to comprehend God. But if any one dies as to this mortal
life, but still lives, having received in exchange a life of immortality,
perhaps he will see what he never saw before. All
the different philosophical sects which have flourished in Greece, and in the
countries of the barbarians, when investigating the secrets of nature, have
never been able to arrive at a clear perception of even the most trivial
circumstances; and a clear proof of this assertion may be found in the
disagreements, and dissensions, and contentions of those of each sect who are
seeking to establish their own opinions, and to overthrow those of their
adversaries. And the households of those who have been contending for the
predominance of this and that sect, have been the causes of universal wars,
blinding the human mind by their contradictory quarrels, which might otherwise
have been able to see the truth, and fighting hard about what doctrines ought to
be abandoned and what ought to be preserved. Now
he who desires to form to himself a conception of the most excellent of all
beings, ought in the first place to stand firm in his mind, being steadfastly
fixed in one opinion, and not varying or wandering in different directions. And
in the next place, he ought to take his stand upon nature, and upon solid
grounds, and to abandon all barren and corruptible things, for if anything of a
somewhat effeminate character approach him, he will be disappointed of his
object, and he will be unable, even if he exert the most acute faculties of
sight imaginable, to behold the uncreated God; so that he will become blind
before he sees him, on account of the brilliancy of his beams and the flood of
light which distils there from. Do you not see that the power of fire in the
case of those who stand at a measured distance from it affords light to them,
but it burns those who approach too near? Take care that you do not suffer such
an injury as this in your mind, and lest an extravagant desire of an impossible
object destroy you. About
those who are governed. Out
of the first book of the Questions in Genesis. Page
749. E. As pillars support whole houses, so also the power of God supports the
whole world, and the best and most God-loving section of the human race. Out
of the Questions in Genesis. Page
750. C. If any one is either in any house, or village, or city, or nation, who
is a lover of wisdom, it is absolutely inevitable that that house or city should
be the better for his existence in it, for a virtuous man is a common good to
all men, bestowing on them advantages proceeding from himself as from a prepared
store. About
people who carry news, and act as intermediate bearers of answers. From
the Questions arising in Exodus. Page
751. B. The influx of evils agitates and disturbs the soul, enveloping it in a
giddiness which darkens its perceptions, and compels it to suffer that power of
sight which by nature was preeminent, but which by habit has become blinded, to
be obscured. Page
751. B. There is nothing so opposite to and inconsistent with the most holy
powers of God as injustice. About
the sinner and offender. From
the Questions arising in Genesis. Page
751. C. Never to err in any point whatever is the greatest blessing; but when
one has erred, to repent is next akin to it, as a younger good, if one may say
so, by the side of an elder, for there are some persons who exult in the
offences which they have committed as if they had done good actions, though they
are in reality afflicted with a disease difficult to be cured, or I should
rather say incurable. About
its being impossible to escape from God. From
the last book of Questions arising in Exodus. Page
752. A. He contains all things, while yet he is himself contained by nothing;
for as place is that which contains bodies, and that to which they flee for
refuge, so also the divine reason contains the universe and is that which has
completed it. About
truth and faithful evidence. From
the second book of the Questions in Exodus. Page
754. C. By some lawgivers the practice of giving hearsay evidence has been
forbidden, on the ground that the truth is established by the eyesight, but
falsehood by hearing. About
quiet and ease. From
the fourth book of the Questions in Genesis. The
wise man is desirous of peace and leisure, that he may have time for meditation
on heavenly things. From
the fifth book. Page
754. E. For thus the lover of wisdom never unites with any rash person, even
though he may be closely united to him by blood; nor does he ever consent to
dwell with a wicked man, being separated from the multitude by his reasoning
powers, on account of which he is said not to be a fellow voyager, or a fellow
citizen, or a companion of such men. Page
754. E. The wise man is a sojourner and a settler, having come as an emigrant
from a life of confusion and disorder to one suitable to peaceful and happy men.
About
the fearful expulsion. From
the first book of the Questions in Genesis. Page
772. B. But the essence of the angels is spiritual, but they are very often made
to resemble the appearance of men, being transformed on any emergencies which
arise. From
the second book of the same Questions. Page
772. B. All the powers of God are winged, being always eager and striving for
the higher path which leads to the Father. About
heretics. From
the first book of the Questions in Exodus. Page
774. B. All those who have stumbled, being unable to proceed with upright feet,
go on slowly, being fatigued a long time before they come to their journey's
end; so also the soul is hindered from proceeding successfully on the path which
leads to piety if it has previously fallen in with any of the byroads of
wickedness, for they are great hindrances to it, and the causes of its
stumbling, by means of which the mind becoming lame, proceeds too slowly on the
road, according to nature; and this road, according to nature, is that which
ends at the Father of the universe. From
the same book. The
contentious investigations which men enter into about the virtues of God,
improve the intellect and train it in most pleasant labors, which are also most
beneficial to it, and especially when men do not (as those of the present day
do) disguise themselves under a false appellation, and contend for the doctrines
in appearance only, but do, in an honest and true heart, seek out truth in
connection with knowledge. From
the second book of the same treatise. ...
not being more anxious to display melody and harmony in their voices than in
their minds; the eloquence of the wise man does not display its beauty in words
only, but in the matters which it proves by its words. From
the last book of the Questions in Exodus. Those
men who apply themselves to the study of the holy scriptures ought not to cavil
and quibble at syllables, but ought first to look at the spirit and meaning of
the nouns and verbs used, and at the occasions on which and the manners in which
each expression is used; for it often happens that the same expressions are
applied to different things at different times; and, on the contrary, opposite
expressions are at different times applied to the same thing with perfect
consistency. From
the Questions in Genesis. Those
men act absurdly who judge of the whole from a part, instead of, on the
contrary, forming their estimate of a part from their knowledge of the whole;
for this is the more proper way to form one's opinion of anything, whether it be
a body or a doctrine; therefore the divine code of laws is, in a manner, a
united creature, which one must regard in all its parts and members at once with
all one's eyes, and one must contemplate the meaning and sense of the whole
scripture with accuracy and clearness, not disturbing its harmony nor
dissevering its unity; for the parts will have a very different appearance and
character if they are once deprived of their union. From
the fourth book of the same treatise. Let
there then be a law against all those who profess to look on what is venerable
and divine, in any other than a respectful and holy spirit, inflicting
punishment on their blindness. From
the second book of the Questions in Exodus. Page
775. There is nothing either more pleasant or more deserving of respect than to
serve God, whose power is superior to that of the mightiest sovereign; and it
appears to me that the greatest kings have also been chief priests, showing, by
their actions, that it is right for those who are the masters of other men
nevertheless to serve as servants of God. About
a king not being greatly respected. From
the first book of the Questions in Genesis. Page
775. E. No foolish man is a king even though he be invested with supreme power
by sea and land, but he only is a king who is a virtuous and God-loving man,
even though he may be deprived of those supplies and revenues, by means of which
kings in general are strengthened in their sovereignty; for as a rudder, or a
collection of drugs, or a flute, or a harp, are all superfluities to a man who
has no knowledge of the art of steering, or medicine, or music, because he is
not able to employ any one of them to the purpose for which it is made, while
they may be said to be excellently adapted to and to be very seasonable for a
pilot, or a physician, or a musician; so also, since kingcraft is an art, and
the best of arts, we must look upon him who does not know how to exert it as a
private individual; and as the man who does know how to exert it well as the
only king. About
the stable and unstable man. From
the Questions in Genesis. Page
776. E. A facility of change must of necessity belong to man, by reason of the
unsteadiness of external circumstances. Accordingly we thus oftentimes, after we
have chosen friends, and have associated with them for some time, though we have
nothing to accuse them of, turn away from them with aversion as enemies. About
those who change their minds and blame themselves. Page
776. E. These are the words of Philo:- Gaius,
as he was ignorant of the greatness of the cause, that he should never fall into
death, suffered a more simple punishment; but his imitator, not being able to
take refuge in the plea of ignorance, is subjected to a double punishment; on
which account Lamech shall be avenged seventy and seven fold, for the reason
above mentioned, according to which he was the second offender who had not
thought fit to take warning from the punishment of him who had offended before,
and he clearly receives his punishment, being a more simple one; as in numbers
the units have a highly multiplied power, resembling that of the decades, such
as now Lamech, changing his mind, denounces against himself. From
the same book of the same author. Page
777. To be aware of what one has done amiss, and to blame one's self, is the
part of a righteous man; but to be insensible to such things causes still more
grievous evils to the soul, and the conduct of wicked men. About
the courage of a woman. From
Philo, from the Questions arising in Exodus. Page
777. B. It is said by men who have applied themselves to the study of natural
philosophy, that the female is nothing else but an imperfect male. About
the oracles of God. The
words of Philo, out of the second book of his Questions arising in Genesis. Page
782. A. It is not lawful to divulge the sacred mysteries to the uninitiated
until they are purified by a perfect purification; for the man who is not
initiated, or who is of moderate capacity, being unable either to hear or to see
that nature which is incorporeal and appreciable only by the intellect, being
deceived by the visible sight, will blame what ought not to be blamed. Now, to
divulge sacred mysteries to uninitiated people, is the act of a person who
violates the laws of the privileges belonging to the priesthood. From
the same author. Page
782. B. It is absurd that there should be a law in cities that it is not lawful
to divulge sacred mysteries to the uninitiated, but that one may speak of the
true rites and ceremonies which lead to piety and holiness to ears full of
folly. All men must not partake of all things, nor of all discourses, above all,
of such as are sacred; for those that desire to be admitted to a participation
in such things, ought to have many qualifications beforehand. In the first
place, what is the greatest and most important, they ought to have deep feelings
of piety towards the only true and living God, and correct notions of holiness,
avoiding all inextricable errors which perplex so many about images and statues,
and in fact about any erections whatever, and about unlawful ceremonies, or
illicit mysteries. In
the second place, they must be purified with all holy purifications, both in
soul and body, as far as it is allowed by their national laws and customs. In
the third place, they must give credible evidence of their entering into the
common joy, so that they may not, after having partaken of the sacred food, like
intemperate youths, be changed by satiety and overabundance, becoming like
drunken men; which is not lawful. About
evil-doers. The
words of Philo, out of the Questions arising in Exodus. Page
782. D. The man who lives in wickedness, bears about destruction within him,
since he has living with him that which is both treacherous, designing, and
hostile to him. For the conscience of the wicked man is alone a sufficient
punishment to him, inflicting cowardice on his soul from its own inmost
feelings, as it feared blows. From
the same author. Page
782. D. The life of the wicked man is subject to pain and sorrow, and full of
fear; and in everything which it does according to the outward senses, it is
mingled with fear and grief. About
monks who break their vows. The
words of Philo, from the Questions arising in Exodus. Page
784. C. The reasoning of some persons is very rapidly satiated, who, though they
have been borne upwards on wings for a little while, yet do presently return
back again; not so much flying upwards, says Philo, as being dragged down again
to the lowest depths of hell. But happy are they who do not draw back. From
the same author. Page
784. C. Before now, some persons who have tasted happiness, being very speedily
satiated, after they have given hopes of their being in health, have fallen back
into the same disease as before. From
the same author, out of the Questions arising in Genesis. Page
784. D. To commit perjury is impious and mischievous. About
good friends. The
words of Philo, out of the first book of the Questions arising in Exodus. Page
788. I. We ought to look upon those men as our friends who are inclined to
assist us, and to requite our kindnesses with kindness, even if they are
destitute of power; for friendship is a thing which is seen more in moments of
necessity, than in a steady conjunction or union of dispositions. So that in the
case of each person who unites with another in an association of friendship, one
may apply the expression of Pythagoras to him, and say, "A friend is a
second I." About
the mercies of God. The
words of Philo, out of the first book of the Questions arising in Exodus. Page
789. A. When the fruits of these crops which are raised from seed are in a state
of perfection, they receive the beginnings of the generation of trees in order
that the mercies of God may last for ever, and then that one continually
succeeding the other, and connecting ends with beginnings and beginnings with
ends, they may be in reality never ending. From
the second book of the same treatise. Page
789. A. The mercies of God give us not only what is necessary, but also all such
things as conduce to a more excessive and liberal enjoyment of life. FRAGMENTS
FROM A MONKISH MANUSCRIPT About
man: to show that God when he made him endowed him with free will. It
is said to you, O noble man, who live in obedience to the divine precepts,
endeavor with all thy might not only to preserve the gifts which you have
received unimpaired and unalloyed, but also think them worthy of all imaginable
honor and regard, as being endowed with free will and independent power, so that
he who has committed them to your charge may have no reason to find fault with
you for having neglected to take proper care of them; and the Creator of the
world has entrusted to your care to employ them according to your own
deliberative purpose, a soul, and speech, and the outward senses. Therefore,
those men who receive these gifts in a proper spirit, and who preserve them for
him who has bestowed them on them, have kept their intellect carefully in such a
way that it shall never think of anything else than of God and his virtues; and
their speech in such a manner that with unwearied mouth it shall honor the
Father of the universe with praises and hymns; and their outward senses in such
a way that after they have represented to themselves the whole of the world
which is perceptible to those senses, namely, the heaven and the earth, and the
natures which are between those two, they may relate what they have been in a
pure and guileless manner to the soul. About
people who are governed. The
words of Philo, from the fourth book of his Allegorical Interpretation of the
Sacred Laws. If
you take away their resources of wealth from politicians, you will find nothing
left but empty arrogance devoid of sense, for as long as there is an abundant
supply of external good things, wisdom and presence of mind appear also to
attend them, but when that plenty is taken away all appearance of wisdom is
taken away at the same time. About
the best men. From
the same author, in his Treatise on Drunkenness. Good
men, to speak somewhat metaphorically, are of more value than whole nations,
since they support cities and constitutions as buttresses support large houses. From
the same author. If
it depended on wicked men, no city would ever enjoy tranquility; but states
continue free from seditious troubles on account of the righteousness of one or
two men who live in them, whose virtue is a remedy for the diseases of war,
because God, who loves mankind, grants this effect as a reward to those who are
virtuous and honorable, so that they should not only benefit themselves, but all
who are near them. From
the same author. There
is no place upon earth more sacred than the mind of a wise man, while all the
virtues hover around like so many stars. About
things which are uncertain and unknown to us. The
words of Philo. The
comprehension of the future does not belong to the nature of man. From
the same author. All
things are not known to the mortal race. From
the same author. God
alone is acquainted with the ultimate results of things. About
evil report. Quiet,
which is free from danger, is better than words, the object of which is only to
give pleasure. About
self-satisfied people, etc. The
words of Philo. The
lawgiver says, "You shall not do all the things which we will do here this
day, {4}{Deuteronomy 12:28.} every one doing that which is pleasant in his own
sight," by which words he declares as loudly as possible that there is no
evil which may not be produced by selfishness and self-sufficiency, which must
be eradicated from the mind as unholy feelings. Let no one embrace that which is
pleasing to himself rather than that which is agreeable to nature, for the one
is found to be the cause of mischief and the other the cause of benefit. From
the same author. Those
who do everything for their own sake alone practice selfishness, which is the
greatest of evils, which produces unsociability, want of fellowship,
unfriendliness, injustice, impiety, for nature has made man not like those
beasts which love solitude, but like the gregarious beasts which live together
like the most sociable of all creatures, that he may live not to himself alone,
but also to his father, and to his mother, and to his brethren, and to his wife,
and to his children, and to all his other relations and friends, and to those of
the same borough as himself, and to those of the same tribe, and to his native
country, and to his fellow countrymen, and to all mankind, and moreover to the
different parts of the universe, and to the whole world, and much more to the
Father and Creator of the world, for he must be (if at least he is really
endowed with reason) sociable, loving the world, and loving God, that he may
also be beloved by God. About
God being incomprehensible. From
the first book of the Questions arising in Exodus. There
are thousands and thousands, I do not say only of important matters, but also of
those which appear to be most trivial, which escape the human intellect. From
the same author. No
one may so far yield to unreasonable folly as to boast that he has seen the
invisible God. About
the doctrine that God has made angels to be guardians of us. The
words of Philo, from the first book of the Questions arising in Genesis. As
pillars support whole houses, so also do the divine powers support the whole
world, and that most excellent and God-loving race of mankind. About
avoiding sin. From
the treatise on the Giants. I
think it absolutely impossible that no part of the soul should become tainted,
not even the outer most and lowest parts of it, even if the man appears to be
perfect among men. About
slowness of counsel. Slow
counsel is profitless, and change of purpose in extremities is mischievous. About
heretical teachers, etc. From
the same book. A
teacher of a good and virtuous disposition, even if he sees his pupils at first
stiff-necked by nature, does not despair of producing in them a change for the
better; but, like a good physician, he does not apply a remedy at once at the
first moment of the disease attacking the patient, but he gives nature time that
it may recede a little, so that he may first make ready the path to safety, and
then apply healthful and salutary remedies. And in the same manner does the
virtuous man apply the arguments and doctrines of philosophy. If,
when a pupil is first introduced to you, and first comes to learn of you, you
hasten to eradicate all his ignorance at once, and attempt to introduce every
kind of knowledge in a lump, you will produce the contrary effect to that which
you desire, for it will not be likely that such an eradication, having taken
place all in a moment, will continue effectual, nor that the pupil will be able
at once to contain such an abundant influx and overflow of instruction; but
being exceedingly perplexed and troubled, he will resist both these operations,
that of eradicating one thing and that of introducing another; but the system of
taking away his ignorance with gentleness and moderation, and of, in the same
manner, gently instilling wisdom into the mind, will be the causes of admitted
advantage. About
people who meditate and design mischief. The
words of Philo, from his treatise on Things Improperly Named. The
ordinary production or wickedness enslaves the mind, even if it has not as yet
produced any perfect fruit; for it is, as the proverb says, washing a brick, or
taking up water in a net, to try and eradicate wickedness out of the soul of
man. For "behold," says Moses, "with what designs the minds of
all men are impressed."{5}{Genesis 8:21.} And he speaks truly, for he does
not say, what designs are attached to and adapted to it, but that which has been
considered with care and deliberation is also explained with accuracy, and this
too not slowly and with difficulty, but from man's earliest youth, or as one may
almost say, from his very cradle, as if it were a part of him, kept in continual
exercise. About
cowardly and wavering people. Those
who are unmanly from an innate effeminacy, falling down of their own accord
before they meet with any opposition, are a disgrace and ridicule to themselves.
From
the same author. Wickedness
in a foolish man has a twin offspring, for the foolish man is wavering and
hesitating, mingling considerations together which ought not to be mingled, and
humbling and confusing what ought to be kept distinct, having as many colors in
his soul as a viper has in his body, and polluting even his sound thoughts with
those which cause trouble and death. From
the same author. The
thoughts of a bad man are one thing, and his words another, and his actions
indeed are many, but they are all inconsistent and at variance one with another,
for he does not say what he thinks, and he has decided on the contrary of what
he affirms, and he does things which are not consistent with his original
designs, so that, to speak truly, one may say that the life of the wicked man is
a life of enmity. About
distinctness. The
words of Philo. That
which is not distinct is unsuited to a free man, being the most shameful product
of folly and haughtiness; for as distinctness in everything that is to be done
is a mark of acuteness and wisdom, and deserves honor and praise, so also an
absence of shame is a sign of folly and infamy, on which account the other
definition which you disregard, classifies a man who is afflicted with this
disease thus, saying, he is impious who does not know how to respect the face of
an honorable man, nor to rise up in the presence of an elder, {6}{juvenal speaks
of this as a custom of the ancient Romans.} nor to guide his own steps in the
right way. About
those who serve God. The
servants of virtuous men submit to voluntary obedience to God, for they are not
servants to human caprices, but to wise men; and he who is the servant of wisdom
may justly be said to be also the servant of God. About
just men. The
words of Philo. An
irreconcilable and endless war is carried on by the atheists against the godly,
so that they threaten them even with slavery. About
justice. The
words of Philo. Justice,
above all things, conduces to the safety both of mankind and of the parts of the
world, earth and heaven. About
the judgments of God. From
the same author. It
is good to begin every day with divine and holy employments, and after that to
proceed to the necessary duties of life. On this account God has commanded
Us{7}{Deuteronomy 6:7.} to take care to obey his commandments, and especially at
the first moment of the dawn, as soon as we are risen, to pay our adoration to
Him, that their offerings to God may precede every human occupation, having the
recollection of God for their prompter and leader. From
the same author. Every
soul which piety fertilizes with its own mysteries is necessarily awake for all
holy services, and eager for the contemplation of those things which are worth
being seen, for this is the feeling of the soul at the great festival, and this
is the true season of joy. About
the difference between God and man. The
words of Philo. The
things of creation are far removed from the uncreated God, even though they are
brought into close proximity following the attractive mercies of the Savior. About
bold and brave men. The
words of Philo, from his treatise about the Giants. It
is a sign of courage not to be easily alarmed by the terrors of death, and to be
full of cheerful confidence in dangers, and to be of valiant hardiness amid
disasters, and to prefer dying with honor to being saved disgracefully, and to
wish to be the cause of victory; and a happy boldness, and a cheerfulness of
soul, and fortitude, are the attendants on a manly spirit. About
equality. The
words of Philo. As
an equality of measurement is the cause of the most perfect blessings, so also a
want of measure is the cause of the greatest evils, as it dissolves that most
useful bond of equality. About
drunkenness. From
the same author. Inequality
is a grievous thing and the cause of differences, just as equality is free from
all annoyances and contributes to unite men for advantageous ends. From
the same author. Obedience
to the law and equality are the seeds of peace, and the causes of safety and
continued durability; but inequality and covetousness are excitements to war,
and dissolvers of all existing things. About
evil-doers. The
words of Philo. Those
things which chastise the first, are, if men are wise, preventatives of the
second. About
the eye and sight. The
words of Philo, from the treatise about the Creation of the World. The
outward senses resemble windows; for through them, as through windows, the
comprehension of the objects of the outward senses enters into the mind, and
again through them the mind goes out to investigate such objects. But the sight
is a part of these windows, that is to say, of the outward senses, since above
all others it is akin to the soul, because it is nearly connected with the most
beautiful of all things, namely light, and is a servant of divine things; and,
indeed, that is the sense which first opened the way to philosophy. For when the
eye had beheld the motions of the sun and moon, and the periodical revolutions
of the stars, and the unvarying motions of the whole host of heaven, and the
indescribable order and harmony of the whole universe, and the one unerring
Creator of the world, it then related what it had seen to reason, as having the
supreme authority; and reason, having beheld with a still more acutely piercing
eye both these things, and things of a still more sublime character in their
appearance and species, and the great cause of all things, it then immediately
arrived at a due conception of God, and of creation, and of providence;
considering that the whole nature of all things was not brought into existence
of its own accord, but that of necessity it had a creator, and a father, and a
guide, and a governor, who also created it, and who also preserves everything
which he has created. About
contentment. The
words of the same author. If
you have a great deal of wealth, take care and do not be carried away by its
overflow; but endeavor to take hold of some dry ground, in order to establish
your mind with proper firmness; and this will be the proper exertion of justice
and fairness. And if you should have abundant supplies of all the things
requisite for the indulgence of those passions which lie beneath the belly, be
not carried away by such plenty, but oppose to them a saving degree of
contentedness, taking in this way dry ground to stand upon instead of an
absorbing quicksand. By
the same author. One
should practice being contented with a little, for this is being near God; but
the contrary habit is being very far from him. About
faith in and piety towards God. The
words of Philo. What
can be a real sacrifice except the piety of a soul devoted to the love of God?
Whose grateful feelings are made immortal by God, having conferred on them an
immortal duration like that of the sun and the moon, and the whole world. About
wicked and impious men. From
the same author. The
hopes of wicked men are unstable, as they expect a good fate, but suffer a
contrary destiny of which they are worthy. About
a bad conscience. The
words of Philo, from his treatise on Men and Things which are Improperly Named. Who
is there who does wrong who is not convicted by his own conscience as if he were
in a court of justice, even though no man corrects him? About
advisers. The
words of Philo, from the Questions in Genesis. Since
the mind of those who have not studied philosophy is blind with respect to many
of the circumstances of life, one must take those who do see the character of
affairs for one's guides. About
hasty talkers. The
words of Philo. He
who has not shame or fear for his companions, has an unbridled mouth and a
licentious tongue. About
perfection. The
words of Philo. Perfection
and an absence of deficiency are found in God alone. But deficiency and
imperfection exist in every man. For man is taught, even if he be the wisest of
his race, by some other man, and he knows nothing without being taught by his
own nature. And if one man has more knowledge than another, still he has it not
naturally, but because of instruction which he has received. About
those who think lowly of themselves. The
words of Philo. These
things are proved to be most completely natural, that the descent of the soul is
its elation by means of self-conceit, and that its ascent and elevation is its
return from arrogance. From
the same author. It
is desirable to eradicate self-conceit, which is the friend of endurance, and
prudence, and justice, {8}{it is evident that there is great corruption in this
and the next sentence.} and also to destroy overbearing pride; for it is no
small proof and exercise of folly to study virtue in an illegitimate manner. From
the same author. If
you are puffed up by glory and authority so as to desire great things, then
remember, like the skilful pilot of a ship, to take in your sails, that you may
not be carried away into absurd conduct. About
sleep. The
words of Philo. Sleep,
according to the prophet, is a trance, not indeed in accordance with insanity,
but proceeding from a relaxation of the outward senses and the retreat of
reason; for at that time the outward senses cease from attaching themselves to
their proper objects, and the mind is quiet, neither being any longer under the
influence nor affording any motion to them, and they, being in consequence cut
off from any energy because they are separated from the objects which are
perceptible to them, are dissolved in a state of motionless inactivity. From
the same author. Very
naturally some who have been wise enough to arrive at correct notions of the
truth, have described sleep as a thing to teach us to meditate upon death, and a
shadow and outline of the resurrection which is hereafter to follow, for it
bears in itself visible images of both conditions, for it removes the same man
from his state of perfection and brings him back to it. About
promises, etc. The
words of Philo. It
is better absolutely never to make any promise at all than not to assist another
willingly, for no blame attaches to the one, but great dislike on the part of
those who are less powerful, and intense hatred and long enduring punishment
from those who are more powerful, is the result of the other line of conduct. About
haughty men, etc. From
the first book of the Sacred Allegory of the Holy Laws. Some
persons say that the last thing which the wise man puts off is the tunic of vain
glory, for even if a man gets the mastery over his other passions; still he is
inclined by nature to be influenced by glory and the praises of the multitude. From
the same author. Self-conceit
is an impure thing by nature. About
promises, etc. The
words of Philo. To
give thanks to God is intrinsically right, but not to do so to him in the first
place, and not to begin with the first reasons for gratitude, is blamable, for
it is not right to give the chief honor to the creation, and the inferior honor
to God, who is the giver of all things in the creation; and indeed that is a
most culpable division, inasmuch as it is laying down a certain disorder of
order. About
envy. The
words of Philo. Envy
naturally attaches itself to whatever is great. About
industrious people. The
words of the same author. The
most perfect and greatest of all good things are usually the result of laborious
exercise and energetic vigorous labor. From
the same author. It
is absurd for a man who is in the pursuit of honors to flee from labors by which
honors are acquired. About
the soul and the mind. From
the same author. What
is the meaning of the expression, "You shall not eat the flesh in the blood
of the Soul?"{9}{Genesis 9:4.} God appears by this expression to intend to
show that the blood is the essence of the soul, that is to say, of the soul
endowed with the outward senses, not the soul spoken of in the most excellent
sense of the word, that is to say, as far as it is endued with reason and
intellect; for there are three divisions of the soul, one part being nutritious,
a second being endued with the outward senses, and the third being endued with
reason. Accordingly the divine Spirit is the essence of the rational portion,
according to the sacred historian of the creation of the world, for he says that
"God breathed into his face the breath of Life."{10}{Genesis 2:9.} But
of that part which is endued with the outward senses, and which has the
revivifying power, blood is the essence, for he says in another place that
"the soul of all flesh is the Blood;"{11}{Deuteronomy 12:23.} but what
is connected with the flesh is the outward sense and the passions, and not the
mind and the intellect; not but what that expression, "in the blood of the
soul," also indicates that the soul is one thing and the body another. So
that in real truth the breath is the essence of the soul, but it has not any
place of itself independently of the blood, but it resembles and is combined
with blood. About
the assistance of God. The
words of Philo, from the fourth book of his treatise on the Allegories contained
in the Sacred Laws.
The
extremity of happiness is the assistance of God, for there can be no such thing
as want when God gives his aid. About
the creation of the world. From
the same author, from the first book of the Questions arising in Genesis. It
is impossible that the harmony, and arrangement, and reason, and analogy, and
that all the great accord and real happiness which we see existing in the world
can have been originated by themselves, for it follows inevitably that these
things must have had a creator, and a father, and a regulator and governor, who
generated them in the first place, and who now preserves what he has generated. About
the church of God. From
the same author. God
wishing to send down from heaven to the earth an image of his divine virtue, out
of his compassion for our race, that it might not be destitute of a more
excellent portion, and that he might thus wash off the pollutions which defile
our miserable existence, so full of all dishonor, established his church among
us. About
seeking God. From
the same author, from the last book of the Questions arising in Exodus. The
one most powerful relaxation of the soul leads to the sacred love of the one
living God, teaching mankind to take God as its guide in all their plans, and
words, and actions. From
the same author. The
extremity of happiness is to rest unchangeably and immovably on God alone. About
the last day. The
words of Philo, from the second book of the Questions arising in Exodus. The
stars are turned round and revolve in a regular circle, some proceeding on in
the same manner through the whole heaven, and others have special eccentric
motions of their own. About
the detestation of wickedness felt by God. The
words of Philo, from the second book of the Questions arising in Exodus. Some
men think that repentance appears at times to take possession of God on account
of the oaths which he has sworn, but they do not form correct notions; for apart
from the fact that the Deity does not change, neither the expression, "God
repented," nor that, "And it grieved him at the
Heart,"{12}{Genesis 6:6.} is indicative of repentance, for the Deity is
unchangeable; but they only show the character of the pure intellect which is
now deeply meditating on the cause for which he created man upon the earth. By
the same author, from the same book. There
is no hesitation and no envy in God; but he often uses expressions indicative of
hesitation or of uncertainty from a reference to man, who is susceptible of such
feelings; for as I have often said, there are altogether two supreme sources; in
the one case God does not speak as man speaks, in the other he instructs man as
a man instructs his son, the former being a sign of his power, the second of the
way in which he teaches and guides man. About
promises. The
words of Philo, from the last book of the Questions arising in Exodus. He
who does not offer to God first fruits of his own free will does not really
offer first fruits at all, even if he brings everything which is great, with a
most royal abundance of treasure; for the real first fruits consist not in the
things offered, but in the pious disposition of him who offers them. About
the mildness of God and his love for mankind. The
words of Philo, from the Questions arising in Exodus. The
mercies of God do always outstrip justice, for the work which he has chosen for
himself is that of doing good, and the task of punishing follows that; and it is
common, when great evils are about to arise, for an abundance of great and
numerous blessings to happen first. FRAGMENTS
PRESERVED BY ANTONIUS SER.
I. The
virtues alone know how to regulate the affairs of men. The
contemplation of virtue is exceedingly beautiful, and actions according to it,
and the exercise of it, are desirable above all things. SER.
II. If
you wish to have a good reputation in a twofold manner, then honor exceedingly
those who are doing well, and reprove those who are doing ill. SER.
VIII. When
you are entreated to pardon offences, pardon willingly those who have offended
against you, because indulgence given in requital for indulgence, and
reconciliation with our fellow servants, is a means of averting the divine
anger. SER.
IX. The
virtuous man is a lover of his race, and he is merciful and inclined to pardon,
and never bears ill will towards any man whatever, but thinks it right to
surpass in doing good rather than in injuring. What
is beautiful is then beautiful, when a man has no need of the assistance of
another, but when he contains in himself all the signs of excellence as his own.
SER.
X. It
is well that the worse should always follow the better, on account of the hope
of improvement. SER.
XI. One
ought to call a city, and a country, and a house, happy, when they contain a
virtuous man; and one ought to call those miserable, when they have no such man
within them. SER.
XVI. Those
who are tyrannical in their natures, but without power, make their designs
succeed by treachery. SER.
XX. The
friendships of the wicked are mischievous, and very often the soul of such men,
being influenced by such associations, takes the impressions of downright
insanity. It
is not the country which makes men bad, or the city which makes them good, but
the habits of living with such and such men. SER.
XXVIII. One
need not dread the blow of a weak man, nor the threat of a fool. Light-minded
men, like empty vessels, may easily be taken and moved by their ears. SER.
XXX. Nothing
that is done can be beautiful without scientific contemplation, for knowledge is
the offspring of counsel, but folly is the source of all evils. Every
argument on behalf of justice is superfluous, when those who listen are
unanimous in a bad object. SER.
XXXVIII. The
wicked man disturbs the city, and is eager for the confusion and the disorder of
all men and all things within the city; for a desire of interference, and
covetousness, and the acts of a demagogue, and the influence with the populace,
are looked upon as honors by such a man, and quiet he looks upon with disdain. Excellence
is a thing difficult to find, or rather is absolutely undiscoverable in a
troubled life. SER.
XLIII. There
is nothing so calculated to cause good will as kind words, on account of good
actions. SER.
XLVII. It
is sufficient not to bear witness one's self, but that which stands in need of
the advocacy of another is inadequate to bring conciliation to the mind. SER.
LII. Reject
with aversion the deceitful words of flatterers, for they, obscuring reason, do
not contribute to the truth of things; for either they praise actions which are
deserving of blame, or else they often blame things beyond all praise. SER.
LVI. Peace
is the greatest blessing which no man is able to afford, since this is a divine
action. SER.
LVII. Behave
to your servants in the same manner in which you desire that God should behave
to you; for as we hear them we shall be heard by him, and as we regard them we
shall be regarded by him. Let us therefore let our compassion outrun compassion,
that we may receive a like requital from him for our mercy to them. SER.
LXIX. How
great a relief of nature is sleep, it is the image of death, and the rest of the
outward senses. Sleep
is one thing only, but the desire of it has many reasons and causes; I mean from
nature, from food, from fate, and perhaps also from excessive and intense
fasting, by means of which the flesh, becoming unnerved and deprived of
strength, wishes to recover itself for subsequent actions by means of sleep. As
much drinking is called a habit, so is much sleep, and it is difficult to get
rid of an inveterate habit. SER.
LXXIV. Pardon
is apt to engender repentance. SER.
LXXIX. Shamelessness
is the characteristic of a worthless man, and modesty of a virtuous man, but
never to feel either ashamed or bold is a mark of one who is slow of
comprehension, and who is without the power of giving assent. SER.
LXXXII. Since
God penetrates invisibly in the region of the soul, let us prepare that region
in the best manner that we are able to, or rather that it may be a habitation
fit for God, otherwise, without our being aware of it, God will depart and
remove to some other abode. The
mind of a wise man is the house of God, and he is called, in an especial manner,
the God of all mankind, as the prophet says when speaking of the mind of a wise
man, he calls it "that in which God Walks,"{13}{Leviticus 26:12.} as
in a palace. What
is visible and actually before us is comprehended by the eyes, but the pure
faculty of reason extends even to what is unseen and future. SER.
LXXXVII. God
who is merciful by nature will never exonerate from guilt the man who swears
falsely for an unrighteous object, as such a man is impure and defiled, even
though he may escape the punishments inflicted by men. SER.
XCIX. Those
things which are kept in the dark for a while by envy, are at last released and
brought to light. SER.
CIV. In
his essential character a king is equal to every man, but in the power of his
authority and rank he is equal to God who rules over all things; for there is
nothing on earth that is higher than he. Therefore it becomes him as being a
mortal not to be too much elated, and as being a kind of God not to yield too
much to passion; for if he is honored as being of the likeness of God,
nevertheless he is in some degree entangled in terrestrial and vile dust, by
means of which he should learn simplicity and meekness towards all men. SER.
CXVI. A
severe master is best for intractable and foolish servants; for they, fearing
his threats and punishments, though against their will, are made to do right by
fear. SER.
CXVIII. It
is the greatest praise of a servant to neglect nothing which his master
commands, but to attempt with an honest heart to perform in a proper and
successful manner, even if it be beyond his power, all that is commanded him
with energy and without hesitation. SER.
CXXIII. When
once the wife of Philo was asked in an assembly of many women why she alone of
all her sex did not wear any golden ornaments, she replied: "The virtue of
a husband is a sufficient ornament for his wife." SER.
CXXX. The
virtues of children are the glory of their fathers. Those
who are well acquainted with what is honorable and virtuous are happy in their
children. SER.
CXXXV. To
drink poison out of a golden goblet, and to take advice from a foolish friend,
is the same thing. New
vessels are better than old ones, but old friendship is better than new. The
fruits produced by the earth come once a year; but those which we derive from
friendship are to be gathered on every occasion. Many men select for their
friends not those who are the most virtuous, but those who are rich. Many
who appear to be friends are not so, and many who do not appear to be such are
so in reality; but it is the part of a wise man to discern both these classes. SER.
CLII. Youth
which is not willing to work is laying up misfortunes for old age. SER.
CLVI. What
is bad is, not being punished here, but being worthy of punishment hereafter. SER.
CXXXV. God
has implanted hope in the human race that, having a comfort innate in them,
those who have committed errors which are not irremediable may feel their
sorrows lightened. SER.
CLXXXII. Pleasure
appears to be an equable kind of motion, but in reality it both is and is found
to be rough. THE
FOLLOWING FRAGMENTS ARE FROM AN ANONYMOUS COLLECTION IN THE BODLEIAN
LIBRARY AT OXFORD EXTRACTS
FROM PHILO About
friends. A
steadiness towards one's friends is a sign of a general stability of
disposition, on which account one ought not to form friendship till one has
carefully tested the characters of those with whom he proposes to form it; for
not only is the forming of such friendship pleasant, but so also is the feeling
that one has not to bear by one's self burdens which oppress the soul, and not
to depart from the association; for he who is the cause of differences in
friendship is not known to the generality of men, but he is accustomed to bring
common blame upon both parties, and very commonly on the innocent party more
than on the guilty one. Of
secret things, you may share with mean persons those which increase your virtue;
but as to those which deteriorate your mind, you must not pursue them yourself,
nor impute them to your friends. The
life of man is like a sea, it is liable to every description of agitation and
change, even in the height of prosperity; for nothing earth-born is firmly
established, but all such things are carried about to and fro, like a vessel
which is driven about in the sea by contrary winds. About
sin. Let
us fear not the diseases which come upon us from without, but those offences on
which account diseases come, diseases of the soul rather than of the body. About
pain. Every
foolish man is in a strait, being oppressed by covetousness, and love of glory,
and desire of pleasure, and things of that sort, which do not allow the mind
freedom of motion. About
gluttony. The
sons of the physicians have laid it down as a maxim that regularity is the
parent of a healthy condition of the body, paying but little attention to the
health of the soul; but we lay it down that regularity is not only destructive
of all diseases of the body, but much more do we recognize the fact that the
truest health is that which destroys the passions which injure the soul. About
custom and familiarity. An
inveterate habit is more powerful than nature, and little things, if they are
not hindered, grow up and increase and become of a large size. THE
FOLLOWING FRAGMENTS ARE FROM AN UNPUBLISHED MANUSCRIPT IN THE LIBRARY OF
THE FRENCH KING From
the works of the Hebrew Philo, on Genesis 6:7. Why
is it that God, when he threatens to extirpate mankind, does also destroy the
irrational animals? Because the irrational animals were not originally created
designedly for their own sakes, but for the sake of man, and to perform services
of which he might be in need; and when man was destroyed it followed naturally
that they should also be destroyed at the same time, when the beings for whose
sake they had been created were no longer in existence. From
the same author, on Genesis 17:14. The
law does not treat any action done involuntarily as guilty, since it even
pardons a man who has committed murder unintentionally; but if a child is not
circumcised eight days after its birth, what evil has it done so as to be
subjected to the punishment of death? Therefore some persons say that the manner
of the punishment is to be referred to its parents, and think that they ought to
be punished severely as having neglected the commandments of the law; and others
think that it is by an excess of indignation that God is here represented as
inflicting punishment, as far as appearance goes, on the child, in order that
this inevitable punishment may be inflicted on those people of mature age who
have violated the law. Not
because the action of circumcision is important in itself, but because if that
is neglected the covenant itself is treated with contempt when the seal by which
it is recognized and ratified is not made perfect. From
the same author, on Genesis 19:23. Why
did the sun go forth upon the land when Lot entered into Segor? And he says the
very same place is a safety for those who are making progress and a punishment
to those who are inwardly wicked. And again the moment that the sun rises in the
beginning of the day it brings with it justice; wishing to show that the sun,
and the day, and the light, and everything else in the world which is beautiful
and honorable, are given only to the virtuous and to no worthless man who
embraces incurable wickedness. From
the same author, on Genesis 27:24û27. Having
been spies rather than friends under truce, and being prepared for either
alternative; for war if they saw that the other was weak, and for peace if they
found him stronger than themselves. From
the same author, on Genesis 26:28, etc. These
are the covenants which they made, not to be destroyed as the other nations had
been, and the Philistines were at a subsequent period by the Israelites; whom
the holy scriptures call sometimes Canaanites, and sometimes Cappadocians; but
afterwards the Cappadocians emigrated. From
the same author, on Genesis 26:30. Not
on account of praise, for the wise man is not attracted by flattery or by any
other kind of subservience, but because he has accepted their repentance. From
the same author, on Genesis 27:6, etc. When
he had two sons, the one good and the other guilty, he says that he will bless
the guilty one, not because he preferred him to the good one, but because he
knew that the other one could do right by himself, but that the other was
convicted by his own disposition, and had no hope whatever of salvation except
in the prayers of his father; and if he did not obtain them, then he would be
the most miserable of all men. From
the same author, on Genesis 27:11, etc. It
is proper here to admire also the good will of his mother, who confessed herself
willing to take upon herself the cause for his sake, in order that her son might
have the honor to which the two were entitled, for she is carried away by her
affection for both of them; for she had feared his father, lest she should be
looked upon as imposing on him, and to be filching away the honor to which the
other was entitled; and his mother, lest he should be considered by her as
disobedient to her when she urged him vehemently; on which account he says, with
great prudence and propriety, Will not my father curse me? And I shall be
bringing a curse on myself. He had confidence because of the promise of God,
which said, "The elder shall serve the younger." But, on the other
hand, he feared as a man, lest the blessing of his father, as a just man, should
overturn the assertion of God. From
the same author, on Genesis 27:30. He
is not so indignant at his disappointment in not obtaining the blessings, as at
the fact of his brother having been thought worthy of them; for being of an
envious disposition, he regarded his want of success as more desirable than even
his own advantage, and he shows this by his great and bitter lamentations, and
by his subsequent exclamation, "Bless me now also, O my father." From
the same author. But
if he obtained it by fraud, a man will be inclined to say, he was not to be
praised. What then does his father say? "And he shall be blessed." But
he appears by what he here says to intimate, in an enigmatical and obscure
manner, that it does not follow that every stratagem is blamable, since
guardians of the night when they lie in wait for robbers, and generals when they
form ambuscades for enemies whom they would not be able to subdue by open force,
appear to act rightly: and what are called stratagems proceed on the same
principle as the contests of wrestlers, for in these cases too tricks are
accounted honorable; and those who by trickery get the better of their
antagonists are thought worthy of the prize, and of the crown of victory; so
that it is not a charge against a man to say, he has done a thing by trick, but
it is rather a panegyric, being equivalent to saying, he has done it skillfully,
for the virtuous man does not do anything unskillfully. From
the same author, on Exodus 20:25. What
is the meaning of "thy dagger," and what comes next? Those who by
their nature venture to make improper attempts, and who by their own private
endeavors metamorphose the works of nature, defile what ought not to be defiled,
for all the things of nature are perfect and complete, and stand in need of no
addition. From
the same author, on Exodus 22:19. He
shows most evidently that he is a proselyte, inasmuch as he is not circumcised
in the flesh of his foreskin, but in the pleasures and appetites, and all the
other passions of the soul; for the Hebrew race was not circumcised in Egypt,
but being ill-treated with every imaginable circumstance of ill-treatment by the
natural cruelty of the natives of the country to strangers, it nevertheless
lived among them with fortitude and patience, and that no more from compulsion
than voluntarily, because of the refuge which it possessed in God the Savior,
who, sending down his beneficent power, delivered his suppliants from their
difficult and apparently inextricable troubles. On this account Moses adds,
"For you know the soul of a Proselyte."{14}{Exodus 23:10.} Now what is
the mind of a proselyte? A forsaking of the opinions of the worshippers of many
gods, and a union with those who honor the one God, the Father of the universe.
In the second place, some persons call foreigners also proselytes, and those are
strangers who have come over to the truth in the same manner with those who have
been sojourners in Egypt; for the one are strangers newly arrived in the
country, but the last are strangers also to the customs and laws, but the common
name of proselytes is given to both. From
the same author, on Exodus 22:22. It
is forbidden to injure a widow and orphan, for these are under the protection of
the especial providence of God, since they are deprived of their natural
protectors and guardians, for God wills that those who enjoy natural
associations should make amends to the others from their own abundance of
resources. From
the same author, on Exodus 23:1. He
says that we must not approach folly or falsehood, either with the ears or with
any other of the outward senses, for great injuries are the result of being
deceived; on which account some lawgivers have forbidden any one to give hearsay
evidence, since the truth is confirmed by eyesight, but falsehood by hearing. From
the same author, on Exodus 23:6. Poverty
by itself claims compassion, in order to correct its deficiencies, but when it
comes to judgment, it then has for the arbitrator the law of equity, for justice
is a divine and incorruptible thing, on which account it is expressly affirmed
in another passage that the judgment of God is Just.{15}{Deuteronomy 32:4.} From
the same author, on Exodus 23:18. Instead
of saying leavened bread must not come among the things which are offered, but
all things which are brought as a sacrifice or an offering must be unleavened,
he intimates two most necessary things by an obscure and symbolical expression;
one being to despise pleasure, for leaven is the seasoning of food and not food
itself; and the other being that it is not right for men to be elated, because
of being puffed up by vain self-conceit; for each is a wicked state, and
pleasure and self conceit are both the offspring of one mother, deceit. The
blood of the sacrifices is a proof of a soul making its offerings to God; and it
is not in accordance with the divine law that things which will not unite should
be mingled together. From
the same author, on Exodus 23:20. One
must suppose that the angel mentioned a little before indicated the voice of
God; for the prophet is the messenger of the Lord, who is the real speaker; for
it is inevitable that he who hears with his ears, that is to say who firmly
receives what is said, must also accomplish what is said to him by his actions;
for an action is the proof of what is said; and he who is obedient to what is
said, and who performs actions corresponding to his orders, must of necessity
have him who has commanded him for his ally and champion, who in appearance
indeed brings assistance to his pupil, but in reality to his own doctrines and
commandments, ... which his enemies and adversaries seek to overthrow. From
the same author, on Exodus 23:24. Pillars
symbolically mean the doctrines which appear to stand and to be firmly
established. Now of the doctrines established in this firm way, some are good,
which ought to be stored up and to be fixed in a most lasting manner; but others
are open to blame, and such it is desirable should be overthrown. But the
expression, "overthrowing you will overthrow, and destroying you will
destroy," has such a meaning as the following. Some men pull down some
things as if they meant to raise them again, and destroy some things as if they
meant at a future time to re-establish them. But God wills that what has been
once destroyed and pulled down shall never be raised or re-established again,
but shall be utterly destroyed and for ever, as being contrary to what is good
or beautiful. From
the same author, on Exodus 23:28. And
we ought to consider that the wasps are a sign of unexpected power coming by the
divine mission; which, bringing down its blows from high places so as to reach
the extremity of the ear, takes a good aim with all its strokes, and regulating
them well will meet with no failure whatever itself. From
the same author, on Exodus 23:31. These
things God announced to them, if they obeyed him and kept his commandments. But
when they were found to be transgressing and disobedient to the divine law, he
then contracted his promise from Dan to Beersheba. From
the same author, on Exodus 24:9, 10. The
express command as uttered has a subsequent proposition evident, as all were
preserved in safety. But the real meaning is that they all were of one mind in
respect of piety and differed in no good thing. From
the same author, on Exodus 24:10. When
he speaks of the seventy men he means those with Moses, and Aaron, and Nadab,
and Abihu. And the statement that they did not differ, rather shows that they
all equally saw the place where God had stood, than that nothing was left. From
the same author, on Exodus 24:13. He
is most manifestly offended with those who being near thought, out of their
impiety or folly, that the motions of the Deity were those of peace, and
belonging to the act of changing his abode; for behold he says expressly, not
that the God who exists in essence, and who is duly thought of in respect of his
existence, came down, but that his glory came down. And the acceptation of the
word glory may be twofold; for in one sense it may signify the presence of his
powers, since the power of his army is spoken of as the glory of a king; and in
another sense it may refer to the appearance of him alone, and to the
apprehension of his divine glory; so that an idea of the actual arrival of God
may have been created in the minds of those who were present, as if he had come
in order to give a most undeniable information to the laws which were about to
be given. From
the same author, on Exodus 24:17. But
he says that the appearance of the glory of the Lord is very like unto flame, or
rather not that it is so, but that it appears like it to the beholders; since
God shows what he chose to appear to be, in order to strike the beholders with
amazement without in reality being what he appeared. Accordingly he brings him
before the face of the children of Israel, affirming in the plainest language
that it was an appearance as of flame, but not a real flame. But as flame
consumes every material which is exposed to it, so also when the true conception
of God once enters into the soul, it destroys all the heterodox reasonings of
impiety, and purifies and sanctifies the whole mind. From
the same author, on Exodus 24:18. Because
the generation which had thus quitted its former abode was about to be
condemned, and to wander in a state of desolation for forty years, having
received innumerable benefits, but having displayed its ingratitude in still
more countless instances. |
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