The Works of Philo (complete)

Therefore of necessity the evil ceased on the six hundred and first year of his life, since in truth the destruction came with reference to the sixth number, and safety was restored in unity, since unity is more a generativeness of the soul, and is the best for giving life, wherefore also a deficiency of water in the sea takes place at the new moon, in order that the units may be preferred in dignity both among months and years, when God saves those things which are upon the earth ; since the man who cultivates just habits is called by the Hebrews in their native language Noah, but by the Greeks he is named Alxaws ; however, he is not exempted from the laws affecting the body.

For although he is not subordinate to the power of others, but is a prince, yet still, because he is nevertheless devoted to death, as he is dead, the principle of that number six is connected with unity ; since it was not in one year taken separately that the deluge ceased, but together with the number six (as contained in the number six hundred), which is connected with it according to corporeality and inequality ; since the other being a long number is in the first place six (that is to say, six hundred) ; on which account it is said, in the six hundred and first year. But the just man is so in his generation, not in that which is general, nor again in that in which he is just by comparison with the general corruption, but according to some especial generation ; for his generation bears with it a certain comparison. But that man also is deserving of praise whom God selected beyond all other generations as being considered worthy of life, placing a limit to that life, and to him as being about to be both the end and the beginning of each generation aud of each age ; the end of that which is corruptible, the beginning of that which is to follow.

And truly it is much more proper to praise him who, bending upwards with his whole body, looked up by reason of his friendship with God. What is the meaning of the expression, " And Noahopened the roof of the ark?"* 46. The text stands in need of no explanation. But with reference to its meaning, because the ark is symbolically our body, we must consider that that is spoken of as the roof of our body, which covers it and for a long time preserves its strength ; such is concupiscence, by which the body is preserved and made to last, in a moderate degree, that is, and in accordance with the law of nature ; as also it is dissolved by pain. When therefore the intellect is attracted by a desire for heavenly things it wishes to spring upwards, and in that way it bursts asunder every appearance of concupiscence ; so that that thing being as it were removed which threw a veil of shade over it and obscured it, it might be able to apply its senses to undisguised and incorporeal natures. Why is it that the earth was dried up in the seventh month, and on the twenty-seventh day ?f 47.

Do you not see that he here calls that month the seventh, which a little while before he styles the first ? for the seventh, as far as relates to time, is the same, as I have said before, as that which is the first in nature, being the beginning of the equinox. But it is with great propriety that the beginning of the deluge is fixed to the seventh month, and the twenty-seventh day of the month ; and again, the end and cessation of the deluge is fixed to the same seventh month and the same day ; for, both the deluge and the removal of life took place at the equinox ; the principle of which we have indicated a little time ago ; for the seventh month is found to be synonymous with months and days of this time, and then again, the twenty-seventh day occurs with the same meaning, when the ark rested on the mountains. This is the month which by nature is the seventh, but in point of time the first, which in fact is tlxe month of the equinox.

Therefore, at the equinoxes a power of selection is given for seven months and twenty-seven days ; for the deluge took place in the seventh month, on which the vernal equinox takes place ; so that it is in time the seventh, but in nature the first. And the cessation of the deluge and the display of mercy belong to the same measure, when the ark rested on the tops of the mountains ; again in truth in the seventh month, but not the same month, but in that in which the autumnal equinox occurs ; that is to say, the seventh by nature, but the first in point of time. But the most perfect cure, the fact of the evil being wholly dried up, is again fixed to the seventh month and the twentyseventh day of the vernal season ; in order that both the beginning and the end of the deluge might find its boundary at the same season ; and that the middle season when human life is repaired, is fixed to the intermediate season.

In the meantime that expression is more certainly to be observed, namely, that the whole year, by a strict computation of days, made the deluge equal to the exact time of the remedy ; for it began in the six hundredth year of Noah's age, in the seventh month, and on the twenty-seventh day ; so that the whole space of the intermediate time completed a perfect year, the beginning being placed at the vernal equinox, and the flood also ending equally at the same epoch of the vernal equinox. And in this manner, after all things on earth, things full of fruit, had undergone destruction, as I have said before, now that the persons who used the fruits were also destroyed, the earth being wholly relieved of all evil was again found full of seeds and fruit-bearing trees, according to the production of spring ; for he thought it reasonable that, as the earth after it had suffered the deluge was in a similar condition when dried again to that in which it was before, so it should now show itself, and pay the debt which it owed to nature.

Nor ought any one to wonder that in one day the earth when left to itself produced every tiling by divine virtue, both seeds and trees, all complete, entirely and suddenly, with perfect and excellent herbs, and grain, and plants, and fruits ; since in the creation of the world on one day of the six he finished and brought to perfection the whole generatiou of plants. But the present fruits were already perfect in themselves, and produced all kinds of fruits in a manner suitable and corresponding to the season of spring ; for all things are possible to God, who scarcely requires time to effect any thing. Why was it that after the earth was dried, Noah did not depart out of the ark, before he had received a fresh command from God, for God said to Noah: " Go forth, thou, and thy wife, and thy sons, and thy sons' wives, together with all the rest of the living creatures ?"* 48. Justice is commonly inspired with fear, as on the other hand injustice is rash and self-confident. But the proof of a fear of God is the not giving up more to, or guiding one's self more by one's own reason than by God.

And above all other men it was natural for that man who had seen the whole earth suddenly become an immense sea, to suspect that it might be possible that the same misfortune would again return. Besides this, he also gave a thought to the corresponding consequence, namely, that as he had entered into the ark at the command of God, so it was fitting that he should also leave it at the command of the same being ; for let no one believe that he can ever do any thing perfectly unless God himself guides him by his preventing precepts. Why, when they entered into the ark was the order as follows : first himself and his sons, and after them his wife aud his sons' wives, but when they went forth the order was changed, for the sacred historian says, " Noah and his wife went forth, and after them his sons and his sons' wives ?"t 49.

By the literal statement the sacred writer gives an obscure intimation, in the order in which they entered, that the propagation of seed was taken away, but by the order of their egress he implies the continuance of the process of generation ; since, while they are entering, the sons are mentioned together with their father, and the daughters-in-law with their motherin-law, but when they are going forth the wives are all mated again, the father being accompanied by his wife, and each of his sons also by bis wife, since he chose to show by fact rather than by words everything which it is fitting for his friends to do. Moreover he had in express words, and not by any vague intimations, commanded the men, as they were about to enter into the ark, that they while there were to keep themselves from connection with women ; but now that they were about to depart from it, he plainly intimates to them that offspring is to be begotten in accordance with nature, by the order in which he appoints their going forth ; nor did he employ words only, in order to make his proclamation about the state of the ark, saying, "

After a destruction of all things on earth, of such a character and of such extent, do not indulge in pleasures, for that is not decorous. It is sufficient, however, for you to have received your lives ; but while you are actually in the ark, to ascend up into the marriage-' bed with your wives would be a proof of your being devoted to lasciviousness." And, indeed, it was natural for them, as being relations to those who were being destroyed, to be moved with compassion for the perishing human race, especially because they themselves also were still in doubt whether, from some quarter or other, calamity might not fall also upon themselves ; and besides these considerations it was absurd, while those who were alive were perishing, for those in the ark to be contriving that others who did not exist should be born, being warm at an unreasonable time, and burning with an inopportune desire.

But after the anger of God ceased, then he commanded those who had been delivered from the calamity, when they had again gone forth out of the ark in order, to apply themselves to the procreation of a succeeding generation, when he tells us, that the men did not go forth with the men, nor the women with the women, but the wives with their husbands.

But with respect to the inner meaning of this fact, we must say this, that when the mind is about to wash off and cleanse away its sins, then it is fit for male to live with male, that is to say, for the intellect, the chief part of the man, to be as a father, united to each separate thought, as a father to his sons, without any admixture of the female race, which is in accordance with the outward sense ; since it is a time of battle, in which it is necessary to keep the order of the cohort distinct. and to preserve it strictly in order, that the soldiers may not be mingled in confusion, and so, instead of gaining a victory over the enemy, be conquered themselves ; but when the purification is completed, and when the soul is dried up from all ignorance, and when a complete deliverance from everything pernicious has taken place, then it becomes the man to collect his scattered forces together, not in order that mascidine counsels may be rendered effeminate by softness, but that the female race, that is to say, the outward senses, may clothe themselves with the vigour of the male, attaining to masculine counsels, and from their receiving seed for the production of a generation ; so that, from this time forth they may cherish, in all things, sentiments of wisdom, and honour, and justice, and courage, and, in one word, of virtue.

But, besides this, it will be reasonable also to take notice, that when once a confusion, in the similitude of a deluge, has overwhelmed the intellect, and when the different senses, bejng perplexed by the affairs of this world, like so many bulwarks erected against them, begin to quarrel, it is utterly impossible that any one should be able, either to sow, or to conceive, or to generate any good thing. But when all the hostile attacks of various agitations and passions are checked, and when the ceaseless invasions of lawless counsels are repressed, then the soul produces virtue and excellent works, as the most fertile portion of the earth, when dried, produces fruits. Why did Noah build an altar without having been commanded to do so ?* 50. The requital of gratitude which is due to God ought to be offered to him without command, and without any delay or hesitation, showing the mind to be free from vices ; for it becomes that man, who has been endued with blessings by God, to offer him his thanks with a grateful and willing mind ; but he who delays to do so, waiting for an express command, is ungrateful, being as it were compelled by necessity to honour his benefactor.

Why is he said to have built an altar to God, and not to the Lord ?f 51. In passages of beneficence aud regeneration, as at the creation of the world, the sacred writer ouly refers to the beneficent virtue of the Creator, by which he makes everything in its integrity, and he implies this by concealing the royal name of Lord, as one which bears with it supreme authority ; therefore now also, since what he is describing is the beginning of the renewed generation of mankind, he borrows for his description the beneficent virtue, which bears the name of God ; for he used the kingly attribute, which declares his imperial power, by which he is called Lord, when he was describing the punishment inflicted by the flood. What is the meaning of the statement, " He took of the cattle and of the flying animals, and he offered whole burnt offerings on the altar?"* 52.

All this is said with reference to an inward meaning, both because he received everything from God as a favour and gift ; and also because he took of the clean sorts of animals, and burnt those which were unpolluted and clean, as entire and pure first fruits ; for they are proper victims for good men to offer, and are themselves entire, being full of integrity ; and they may be classed as fruits, for fruit is the end, for the sake of which the plant exists. This indeed is the literal statement; but with respect to the inner meaning, the clean cattle and the clean birds are the outward senses and intellect of the wise man, with the thoughts which are received in his mind ; all which things it is reasonable to offer in their integrity as entire and perfect fruit, in the way of a display of gratitude to the Father, and to offer them to him as an unpolluted and clean oblation of a victim. Why does he offer his sacrifice to the beneficent virtue of God, but the acceptance of it takes place by means of both the qualities of the Lord and God, for Moses says, "And the Lord God smelled a savour of sweetness ?"f 53.

He says this since, when unexpectedly, after all hope is gone, we are preserved from dangers which are coming over us, we then, looking solely at the beneficence of him who has preserved us, do, on account of our joy, display ingratitude, and refer the benefits which we have received rather to the beneficent power than to the Lora. But the beneficent preserver himself, by means of both his attributes, looks down upon and honourably accepts grateful minds, that he may not appear to halt in rewarding them ; but he declares that such a display of gratitude is pleasing to both attributes of the one God.* "What is the meaning of the words, " And the Lord God said, repenting him, I will not again proceed to curse the earth for the works of man, for the thoughts of the mind of man are toward, and are diligently and ceaselessly exercised in, wickeduess from his youth up ; therefore I will not now proceed to smite all living flesh as I have done at other times ?''f 54.

The reasons alleged appear to indicate a change of purpose, which is an affection not usual nor akin to the divine virtue ; for the dispositions of mankind are variable and inconstant, so that all affairs among them are altogether uncertain ; but with God nothing is uncertain, nothing incomprehensible, for he is a being of mighty and consistent determination ; how then, when reasons of the same kind are present to him, because he was forsooth aware from the very beginning that the mind of man was deliberately inclined to wallow in wickedness from his youth on, could he have originally intended to destroy the human race by a flood ; and yet afterwards say, that he did not intend to destroy it any more, when the same evils still exist in the mind ? But we must think that every kind of expression of this sort is, by law, connected with learning and the utility of instruction rather than with the nature of truth, since there are, as it were, two kinds which occur in the whole course of the law ; in the first place, as it is said, " Not as a man ;" and in the second place, as it is said, " As a man," the one God is believed to instruct his son.

That first expression relates to the actual truth ; for, in real fact, God is not as a man, nor again, as the sun, nor as the heaven, nor as the world, which is perceptible by the outward senses, but as God, if it is justifiable to assert that also ; since that most happy and blessed being will not endure similitude, or comparison, or enigmatical description ; nay, rather he surattributes." — Note to the Latin version. ■f Genesis viii. 21. passes even blessedness and felicity itself, and whatever can be imagined as better than and preferable to them. But the second expression relates to instruction and direction, I mean the express words, "

As a man," in order that it may be observed, that he is willing to impress us beings, born of the earth, lest perchance we should unceasingly incur his anger and his chastisement by our implacable hostility to him, without any peace ; for it is sufficient for him to be roused and embittered against us once, and once to exact vengeance against sinners ; but to inflict punishment over and over again for the same thing is the conduct of a savage and ferocious disposition : since, says he, " when I shall inflict deserved retribution, as is possible, on every one, I will cause a burning recollection of my design to be preserved." Therefore behold, the sacred historian has excellently expressed himself, saying, " That God observed in his mind," for his mind and disposition rejoice in a superior degree of constancy ; but our wills are found to be inconsistent and vacillating, on which account we cannot be properly said to observe and think with our minds, since it is by the thoughts that the passage of the mind is allowed to take place,* but the human intellect is unable to be extended over everything, since it is incapable of penetrating all things in a perfect and suitable manner. But that expression, "

I will not proceed any more to curse the earth," is used with great propriety, for it is not becoming to add more curses to what has already been done, because the evils that have been inflicted are already complete ; because, although they are in some sense imperfect, inasmuch as the Father is kind and merciful, and most humane, still he is rather inclined to alleviate the evil than to add to men's misery. But that is as it were the same thing, according to a common proverb, to wash a brick, or to draw water properly, and wholly to eradicate wickedness, with all its deeply imprinted tokens from the mind of man ; for if it is implanted in it at first, it does not exist accidentally, but is engraven deeply on it and clings to it. But since the mind is a potential and principal part of the sense will be ' meditation is the purification of the course of the mind,' and this is perhaps better." — Note by the Latin Translator. soul, he introduces that word " diligently ;" but that which has been weighed with diligence and care is exquisite thought, examined more certainly than certainty itself.

But this diligence does not tend to any one evil, but as is plain, to mischief, and to all mischief; nor does it exist in a perfunctory manner ; but man is devoted to it from his youth, not only in a manner, but from his very cradle, as if he were in some degree united to, and nourished, and bred up with sin. But yet Grod says, " I will not any more smite all flesh ;" giving notice that he will not, at any future time, destroy every portion of mankind altogether, but only single individuals, in ever such great numbers, who perpetrate unspeakable wickednesses ; for he does not leave wickedness unpunished, nor does he grant it liberty or impunity, but indulging his care for the human race on account of his original design, he of necessity fixes destruction as a punishment for sinners. "What is the meaning of the expression, " Sowing-time and harvest, cold and heat, summer and spring, shall not cease day nor night?"* 55.

If taken literally this expression signifies the continuation of the duration of the annual seasons, and that the earthly temperature adapted to animals and plants is not again to be destroyed ; since indeed, if the weather is corrupted it would corrupt them likewise, and if it is preserved in its existing state it would preserve them also safe and sound ; for it is according to the weather and temperature that all animals and plants are preserved safe and sound, without any infirmity, being accustomed, in some measure, to be produced separately, in an admirable way, and to grow up together. But nature is like a harmony, composed of opposite sounds, both flat and sharp ; for thus, also, the world is compounded of opposite qualities, for when, in the first place, the mortal commixtures of cold and heat, of moisture and dryness, preserve their natural order, without any confusion, they are themselves a cause which prevents destruction from overwhelming everything upon the earth.

But if we regard the inward sense of the passage, the seed time is the beginning and the harvest time is the end, and both the beginning and the end are concurrent causes of safety, for either thing alone is by itself imperfect, because the beginning requires an end, and the end has a natural inclination for the beginning; but cold and heat bring round winter and autumn ; for the autumn is fiery, but only in such a degree as succeeding in its annual revolution to cool the fiery summer. And, symbolically, with reference to the mind, cold indicates fear, since it causes terror and trepidation ; but heat indicates anger, because an angry disposition bears in itself a resemblance to flame and fire ; for it is necessary that those things should always exist and always remain among created and corruptible beings ; since summer and spring have been instituted for the production of fruits ; spring for the perfecting of the seeds, and summer for the perfecting of fruits and the buds of trees. These things indeed are discerned symbolically in addition to the inward sense of the words, producing a double fruit ; what is necessary being computed in the season of spring, and what is superfluous in the summer.

Therefore necessary food is for the most part for the body, being whatever is produced freely from seeds ; as virtues are necessary for the soul. But as many fruits as come by way of excess from trees in summer, besides the advantage which they are to the body, do also bring corporeal goods to the mind, as external advantages : for these external advantages are subservient to the body, and the body is subservient to the mind, and the mind to God. But day and night are the measures of times and numbers ; and time and number exist without interruption. Day indicates lucid wisdom, and night betokens obscure folly. "Why was it that God, blessing Noah and his sons, said, " Increase, and multiply, and replenish the earth, and rule over it ; and let your fear and the dread of you be upon all beasts, and upon flying fowls, and upon reptiles, and upon the fishes which I have placed under your hand ? " * 56. This devotion of the inferior animals to man, God also at the beginning of the creation bestowed on the sixth day upon man, after he had created him in his own image ; for the scripture saith, "

And God made man ; in the image of God created he him ; male and female created he them. And God blessed them, and said, Be fruitful, -and multiply, and replenish the earth ; and be ye lords over it, and be ye rulers of the fishes, and of the flying fowls, and of every creeping thing that creepeth upon the earth." And did he not by these words evidently intimate that Noah, at the beginning of what we may call the second creation of mankind, was found equal in honour to that creature who in the first instance was made as to his form in the likeness of himself? Therefore he equally assigned both to the one and to the other the principality and power over all the creatures that live upon the earth.

But do thou diligently take notice that he showed this man, who at the time of the deluge was the only just man and the king of all the creatures which live upon the earth, to be equal in honour, not to the identical man who was first created and formed out of the earth, but to that one who was made according to the likeness and form of the true incorporeal entity, to whom also he gives power, making him a king, not the very created man (or the man formed out of the earth), but him who is according to his form and similitude, that is to say, incorporeal. Wherefore also the creation of that man, who as to his form is incorporeal, was marked to have taken place on the sixth day, in accordance with the perfect number six ; but the creation of that man who was created after the completion of the world and subsequent to the generation of all animals on the seventh day, because it is after that that the manly figure was fashioned out of clay. Therefore after the days of generation he says, " on the seventh day of the world ;" for God had not yet rained upon the earth, and no man did exist who could cultivate the earth.

And then he proceeds to say, " But God formed a man out of the clay of the earth, and breathed into his face the breath of life, and man became a living soul." Therefore how he can be made worthy of the same kingly power according to the image of the man thus formed, he, I mean, who is the beginning of the second creation of mankind, is indicated by the letter of the history that relates these events. But with reference to the inward sense of the passage we must give an explanation in the following manner. God wills that the souls of wise men should increase in the magnitude and multitude of the beauty of their virtues, and should fill the mind as if it were the earth with those beauties, leaving no portion empty and void so as to become occupied by folly. And he wills also that they should rule over, and strike terror into, and inflict alarm upon all beasts ; that is to say, he wills that all wickedness should be subdued by their will, since wickedness is of an untamed and savage nature.

Also he willed that they should be lords over all flying fowls, which by reason of their lightness are raised on high, being armed with courage and empty pride, and which thus cause the greatest mischief, being scarcely controlled at all by fear. Moreover, he made them rulers over all creeping things, which are the symbols of destructive vices, for they creep through the whole soul, namely, concupiscence, desire, sadness, and cowardice, striking and goading ; as also they are indicated by the fishes, which eagerly cultivate a moist and delicate life, but one which is far from being sober, wise, or lasting. "Why does God say, " Every creeping thing which lives shall be to you for food ? " * 57. Creeping things are of a twofold nature ; some being venomous, and others domestic. The venomous ones are serpents, which, instead of feet, use their bellies and breasts, creeping upon the earth ; but the domestic ones are those which have legs above their feet. This is the Literal meaning of the statement.

But if we look to the inward sense of it, then the creeping things represent the foul vices, but the clean ones represent joy ; for in connexion with the passion of concupiscence there will exist joy and pleasure ; and in connexion with desire there will be will and counsel, and in connexion with sorrow goading and compunction, and in connexion with avidity there will be fear. Therefore such disordered perturbations of the passions threaten souls with death and destruction ; but the joys do really live, as he himself has warned us in an allegory ; and they also give life to those who possess them. "What is the meaning of the expression, " As the green herb I have given you all things ? " * 58. Some persons say that by this expression, "As the green herb I have given you all things," the eating of flesh was permitted. But I say that even though God had intended to give that permission, still that before all things he must have intended to establish by law the necessary use of herbs, that is to say of vegetables. And under the general name of herb he includes all the other additional descriptions of green food, without mentioning them expressly in the law.

But now the power of this command is adapted not to one nation alone among all the select nations of the earth which are desirous of wisdom, among which religious continence is honoured, but to all mankind, who cannot possibly be universally prohibited from eating flesh. Nevertheless, perhaps the present expression has no reference to eating food, but rather to the possession of the power to do so ; for in fact every herb is not necessarily good to eat, nor again is it the uniform and invariable food of all uniform living animals ; since God said that some herbs were poisonous and deadly, and yet they are included in the number all. Perhaps therefore, I say, he means to express this, that all brute beasts are subjected to the power of man, as we sow herbs and take care of them by the cultivation of the land. What is the meaning of the expression, " You shall not eat flesh in the blood of its life ? " t 59.

God appears by this command to indicate that the blood is the substance of the soul; I mean of that soul which exists by the external senses and by vitality, not of that which is spoken of with a certain especial pre-eminence, beincr the rational and intellectual soul ; for there are three parts of the human soul ; one the nutritive part, another that which is connected with the external senses, and the third that which exists in reason. Therefore the rational part' is the substance of the divine spirit according to the sacred writer Moses : for in his account of the creation of the world, he says, " God breathed into his face the breath of life," as being what was to constitute his life. But of that part of the soul which is connected with the external senses and with vitality, blood is the substance ; for he says in another place, "The blood exists in every breath of flesh." It is with great propriety in fact that he has called the blood the breath of all flesh, because there are in the flesh senses and passions, but not intellect nor thoughts.

But again by the expression "the spiritof blood," he intimates that the spirit is one thing and the blood another ; so that the essence of the soul is truly and beyond all possible question spirit. But that spirit has a place not by itself separately, apart from the blood in the body ; but it is interwoven and mingled with the blood. As also the veins which exhibit a pulse, as if they were vessels to convey breathing, bear with them most unmixed and pure air, but blood likewise, though perhaps in a less degree ; for there are two vessels, the veins and the breathing channels ; but the veins have more blood than breath, and the breathing channels have more breath than blood. Therefore the proper admixture in each vessel is distinct, as the greater and the lesser proportion. This is the meaning of these words when taken literally ; but if we look to their inner meaning, he calls the blood of the soul that warm and fiery virtue belonging to it which we name courage. And he who is full of this wisdom despises all food, and every pleasure of the belly, and of those parts which are below the belly.

But if any one adopts a profligate life, and becomes a wanderer like the wind, and gradually inactive from laziness and a luxurious life, he in fact does nothing else but fall upon his belly, as a reptile creeping upon the earth, and greedily licking up earthlythings, closing his life without ever tasting of that heavenly food which the souls which are desirous of wisdom receive. "What is the meaning of the expression, " The blood of your souls will I require from every beast, and from the hand of man's brother will I require the life of man ? " * 60. The multitude of creatures which do injury is twofold ; some being beasts, and others men. But beasts are rather the least injurious of the two, because they have no actual familiarity with those whom they wish to injure, principally because they do not fall under their power, but destroy those who have properly power over them. But when he speaks of brothers, he means men who are murderers, intimating these three things.

First of all, that all we men are akin to one another, and are brothers, being connected with one another according to the relation of the highest kind of kindred ; for we have received a lot, as being the children of one and the same mother, rational nature. In the second place, he intimates that very commonly numerous and terrible quarrels arise, and acts of treachery take place, between relations, and rather between brothers, on account of the division of their inheritance, or on account of some superiority of dignity in the household ; since a quarrel between those of the same family is worse and altogether unseemly, because brothers who are really so by the ties of nature meet in contest with a great knowledge of one another's internal circumstances ; being therefore well aware what kind of attack they must employ in their present warfare. But, in the third place, as it appears to me, he employs the appellation of brothers in order to warn men of the implacable and severe punishment which is reserved for murderers ; that they, without meeting any compassion, shall suffer what they have inflicted ; for they have not slain strangers, but their own brothers in blood.

It is with exceeding great propriety that he calls God the protector and overseer of those who are slain by man ; for although men despise the revenge, yet let them not behave negligently, but although impure men of savage disposition escape for the moment from danger, still let them know that they are already caught and brought before the greater tribunal of justice, namely, before the divine judgmentseat, which rises up to inflict vengeance on the wicked for the defence of those who have received shameful and unworthy treatment.

This is the literal meaning of the words ; but if we look to the inward sense of them they have a regard to the merit of the purity of the soul, to which it is suitable to avoid unceasing destruction brought in from outward parts ; which merit, that propitious and beneficent being, the most merciful and only Saviour, does not despise ; but he expels and destroys all its enemies who stand around it, calling them beasts, and men brothers; for beasts are asymbolical expressionforfurious men threatening calamitous death ; but men and brothers are both separate individual thoughts, and words uttered by mouth and tongue, because they are akin to them, and, by consequence, they bring on great and destructive evils, leaving no stone unturned, no work or word omitted to do injuryWhat is the meaning of the expression, "Whoso sheddeth man's blood by man shall his blood be shed ? "* 61. There is no excess in this declaration, but rather an indication of a still more formidable denunciation, because he says, " He himself shall be poured out like blood who pours out blood." For that which is poured out flows forth and is lost, so that it has no longer any power or substance.

And by this he shadows forth the fact that the souls of those who perpetrate unworthy actions imitate the mortal body in its corruption, as far as corruption is accustomed to come upon individuals ; for the body is then dissolved into those parts of which it was composed, returning into its proper elements. But the miserable soul, labouring under distresses, is borne hither and thither by the overflow of a lascivious life ; and the very evils which have grown up along with it are accustomed to suffer the same overflow, in the manner of the parts of the limbs. Why is it that he speaks as if of some other god, saying that he made man after the image of God, and not that he made him after his own image ?f 62. Very appropriately and without any falsehood was this oracular sentence uttered by God, for no mortal thing could have been formed on the similitude of the supreme Father of the universe, but only after the pattern of the second deity, who is the Word of the supreme Being; since it is fitting that the rational soul of man should bear before it the type of the divine Word ; since in his first Word God is superior to the most rational possible nature.

But he who is superior to the Word holds his rank in a better and most singular pre-eminence, and how could the creature possibly exhibit a likeness of him in himself ? Nevertheless he also wished to intimate this fact, that God does rightly and correctly require vengeance, in order to the defence of virtuous and consistent men, because such bear in themselves a familiar acquaintance with his Word, of which the human mind is the similitude and form. What is the meaning of the words, "There shall not again be a deluge to destroy all the earth ? "* G3. By his last saying he declares sufficiently that there may be various inundations, but that there shall never be one of such a character as to be able to change the whole earth into a lake or sea. This is the literal meaning of this saying. But if we look to its inward sense, there a divine kindness is intimated, according to which, although it is not every part of the soul which is allowed to make proficiency in every virtue, still some are adorned in a considerable degree.

So that, supposing any one is not able to display excellence in his whole body, he still may labour with all diligence to acquire all the means in his power to display excellence ; and that exertion is within his reach. And it does not follow that if any one is less highly endowed, or is unable to make every portion of his life altogether perfect, that he is on that account to despair of those things which he is able to do and to attain to. Since as there is power in every individual, he who does not exert himself in accordance with it is both idle and ungrateful ; idle because of his laziness, and ungrateful because, though he has received most excellent means, he still sets himself in opposition to the essential qualities of things. Why does God say that, as a sign that he will never again bring a deluge over the whole earth, he will place his bow in the clouds ?f QUESTIONS AND SOLUTIONS. 39*3 64. Some persons imagine that by the bow he means that thing which by some is called Jupiter's belt, from its figure, dwelling on its continual similitude to the rainbow ; but I do not perceive that that has been positively asserted.

In the first place, because the bow aforesaid ought to have a peculiar and essential nature of its own, because it is called the bow of God ; for he says, " I will set my bow in the clouds." But that which belongs to God and is said to have been set in any place as his, indicates plainly that it i3 not devoid of essence or of substance. But the belt of Jupiter has not, properly speaking, anyseparate nature of its own, but is merely an appearance of the solar rays on a wet cloud, all the phsenomena of which are non-existent and incorporeal. And moreover, this is a further proof of that, that it is never seen at night, though clouds exist by night as well as by day. In the second place, we must also say that even in the day-time, when clouds obscure the whole face of heaven, the belt of Jupiter is never at all seen in them. But what remains may also be affirmed without any falsehood, when the Maker of the law says, "I will set my bow in the clouds;" for, behold, while clouds are present there is no appearance of the belt of Jupiter visible. But he said, "

"Where there is a collection of clouds let there be a bow seen in the clouds." Still it often happens, when the clouds are collected and when the air is obscured and thickened, that no appearance of a rainbow is seen anywhere. We must consider, therefore, whether haply the sacred historian indicates something else by this mention of the bow, namely, that in the very exercise of the mercy of God, and also in the moment of his bitterness towards men on earth, there still shall not be any ultimate destruction of them, in the fashion of a bow, which is too soft and unfit for such a purpose, nor shall there be any violence added, so as to cause a rapid destruction, but there shall be a moderate determination, each attribute being carefully measured; for the great deluge took place with a breaking asunder and disruption of the clouds and of all things ; as he himself asserts, when he says, " The fountains of the deep were broken up." And yet it was not an unmeasured vehemence.

Moreover, a bow is not itself a weapon, but only au mstrument for the use of weapons, namely, for the arrow which strikes ; and the arrow being sent forth by means of the bow strikes a part which is at a distance, while the part3 which are nearest to it remain unhurt. And this is given as a proof that the whole earth shall never for the future suffer any del age, since no one arrow ever hits all places, but only those which are at a distance. Therefore the divine virtue, being invisible, is symbolically indicated by the bow in the cloud ; being in truth dissolved according to the figure of tranquillity, and condensed in accordance with a cloud ; so that it does not permit all the clouds to be altogether dissolved into water, so that the earth may not be made a lake by an inundation, which it carefully forbids, and arranges the condensation of air, checking it as by a bridle, though it is at that time the more accustomed to exhibit itself as rebellious by reason of its excessive fulness. For by reason of the clouds it also shows itself to be replenished, dripping, and saturated.

Why is it that after the sons of the just man have been named Shem, Ham, and Japhet, he relates only the generations of the middle one, saying, " And Ham was the father of Canaan ;" and afterwards he adds, " These are the three sons of Noah?"* 65. Mentioning four men, Noah and his sons, he says that these were obedient. Because the grandson Canaan was in his habits like his father who begat him, on that account, instead of mentioning only one, he includes both in his enumeration, so that they are four in number, three in virtue. But in the meantime in the scripture he mentions only the generations of the middle one, on account of the just man whom he is going to speak of subsequently, because although he was his father, since Ham is the father of Canaan, still he does not mention the father with blame, but wdth respect to the man with whom he thought it fair that the son should be a partaker, he yet did not give the father a participation with him.

In the second place, perhaps he thus gives a premonitory warning also to those persons who by the acuteness of their mental vision can see a long way oft' what is at a distance, Genesis ix 18. namely, that he designs to take away the land of the Canaanites from them after the lapse of many ages, and to give it to his chosen people who are thoroughly devoted to God. Therefore he chooses to designate the chief inhabitant of that region, namely Canaan, and to show that he both practised singular and peculiar wickedness of his own, and also all the wickedness of his father, so that in every part he might be convicted of an ignoble slavery and submission. This is the literal meaning of these words. But if we have a regard to the inward sense, he does not saythat Ham had a son named Canaan, but he predicates offspring of him alone, saying, "Ham was the father of Canaan." Since such a disposition as that of Ham is always the father of such designs as those of Canaan, and that the very names themselves intimate this. For if we translate them into another language, Ham means heat or hot ; and Canaan means merchants, or buyers, or causes, or recipients.

Accordingly, he is not now speaking manifestly of generations, nor is he saying that one man is the father or the son of another man, but he is evidently demonstrating the connection between one counsel and another, by reason of its alienation from all familiarity with virtue. About the cultivation of the earth. What is the meaning of the statement, " Noah began to be a cultivator of the earth ?"* 66. He is here comparing ISToah to the first created man who was formed out of the earth ; for in that manner also does he speak of him when he came forth out of the ark ; since both then and now there took place a first beginning of the cultivation of the land, each being after a deluge. For also, at the time of the original creation of the world the earth was, as it were, a lake, being covered by an inundation of water, for the sacred historian could not tell us that God said," Let the waters be gathered together into one body, and let the dry land appear," unless it had previously been inundated with waters which now returned into certain depths of the earth. Nor again is the expression a purposeless one, "

He began to be a tiller of the earth," for in the second generation he was himself the beginning of men, and also of seed, and of the cultivation of the land, and. of the life of all other things. This is the literal meaning of the words. But if we look to their inner sense, a distinction is made between being a cultivator of the earth and a tiller' of it ; as the murderer of his brother is represented as tilling the earth, but not as cultivating it. For by the earth our body is symbolically represented, which is by its nature earthly, and which the unjust and wicked man tills like a lazy hireling, but which the man endued with virtue cultivates like a skilful manager of plants and an agriculturist of good works appointed to superintend it. Because the workman of the body, the mind, as being carnal, procures carnal pleasures ; but the cultivator of the earth is careful to produce useful fruits, those, namely, which are to be obtained by the study of continence, and modesty, and sound wisdom ; and he prunes away all superfluous excesses and bad habits which spring up around, like the thin and misplaced branches of trees.

Why does the just man first plant a vineyard ? * It was very natural for it to be a subject of anxiety and doubt to him in what quarter he was to find any plants after the deluge, when everything upon the earth was destroyed. Therefore it appeared natural, as was said a little while ago, that the earth was made dry in the spring season ; therefore when the spring produced the buds of trees, the roots and stems of the vine could easily be found by the just man still alive, and might thus be collected by him. But we have to consider why the first thing he did was to plant a vineyard, and why he did not rather sow wheat and barley, since the latter are necessary productions of the earth, without which life cannot be supported, but the former is only a material for superfluous pleasure. The answer is that Noah, adopting a salutary design, consecrated and offered up to God those things which are necessary to support life and which require no co-operation for the production of the fruit ; but the superfluous plants he devoted to men ; for the use of wine is superfluous and not necessary.

As therefore God ordered fountains of water fit to drink to burst up from the earth without the co-operation of man, so he also of his own accord granted to man in a similar manner wheat and barley, in order that he himself might be the sole giver of each kind of food which serves for necessary eating and drinking. But he did not take away the power nor grudge them providing for themselves by their own industry those things which contribute to pleasure. "What is the meaning of the statement, " He drank of the wine and was drunken ?" * 68. In the first place, the just man did not drink the wine, but a portion of the wine, not the whole of it ; in which case an incontinent and debauched man does not quit his means of debauchery, till he has first swallowed all the wine that there is before him ; but by the religious and sober man everything necessary for food is used in a moderate degree. And the expression, "he was drunken," is here to be taken simply as equivalent to "he used the wine."

But there are two modes of getting drunk, the one is that of an intemperate sottishness which misuses wine, and this offence is peculiar to the depraved and wicked man ; the other is the use of wine, and this belongs to the wise. It is therefore in the second of these meanings that the consistent and wise Noah is here called drunken, not as having misused but as having used wine. o What is the meaning of the statement, " He was naked in his house ? "f 69. This is a praise of the wise man both in the literal sense of the words, and also in their hidden meaning, that his exhibition of nakedness took place not out of doors but in his house, being concealed by the roof and walls of his house ; for the nakedness of the body is concealed by a house which is made of stones and beams of wood : but the covering and clothing of the soul is the discipline of wisdom.

Therefore there are two kinds of nakedness, one which takes place by accident, which is the result of an involuntary offence, because the just man,using,if Imay say so, his honesty as if it were a garment with which he is clothed, stumbles out of his own accord ldte men who are intoxicated, or who • Genesis ix. 21. t Ibid. are afflicted with insanity ; for in such men their offences are not deliberately committed : but it is bis task and pleasing duty to ciotbe himself, as with a garment, with the discipline and study of honesty. There is also anotber kind of nakedness of the soul which is caused by perfect virtue, which expels from itself the whole carnal weight of the body, as if it were flying from a tomb, as indeed it has long been buried in it as in a tomb ; as also it avoids pleasures, and also a great number of miseries arising from the different passions and many anxieties arising from misfortunes, and indeed all the evil effects of tbese different circumstances.

He therefore, who has been able with distinction to pass through such various and great dangers, and to escape such injuries, and to emancipate himself from such evils, has attained to the destiny of happiness, without any stain or disgrace ; for I should pronounce this to be the ornament and badge of beauty in those individuals who have been rendered worthy to pass their existence in an incorporeal manner. Why is it that the sacred writer has not simply said, Ham saw his nakedness, but Ham the father of Canaan saw the nakedness of his father ? * 70. By stating the fact thus, he both blames the son in the father and the father in the son, a3 performing together in common the deed of folly, and iniquity, and impiety, and every other kind of wickedness. This is the literal meaning of the statement ; and as to the inner sense, we must look at that in the same manner in which we have hitherto treated these subjects. "What is the meaning of the statement, " He told it to his two brothers out of doors ? " f 71. The sacred historian is here adding to the gravity of the transaction.

In the first place, because he did not report the involuntary evil of his father to one brother only, but to both of them ; and no doubt if he had had any more he would have told it to them all, as he did in fact to every one he could ; and he did so with ridicule in his very words, making a jest of -what ought not to have been treated with laughter and derision, but rather with shame and fear mingled with reverence. In the second place,* when the historian says he told it them, not in the house but out of the house, he evidently points out that he displayed his father when naked, not only to his brothers, but also to the bystanders with whom they were, both men and women. This is the literal information conveyed by the words. But if we look to their inward meaning, then we shall see that a depraved and malignant habit of life is full of derision and contempt : and it is a bad thing to judge of the miseries of others even by one's self like a chastising judge.

But in this case what has happened is worse than this, for any man with a joyful mind to ridicule the involuntary misfortune of a devoted disciple of wisdom, and to make a song of and proclaim abroad his misery, is the part of a thoroughly hostile accuser, who ought rather to have pardoned such an occurrence than to have added accusation or vituperation to it. Moreover, because these three things are, as I have said before, as it were brothers together ; namely, good, bad, and indifferent, being all the offspring of one parent thought : in accordance with each of these principles, they have been found to be overseers, some celebrating virtues with praise, others upholding acts of malignity, and others supporting riches and honours and other good things which, however, are not attached to and which are external to the body. The overseers who emulate wickedness rejoice at the fall of the wise man, and ridicule and disparage him, as if he had done no good by the part which he adopts and to which he applies himself as better for the mind, or for his body, or for his external circumstances, to his internal virtues or to any of the good things which are around and exterior to his body.

Unless indeed that man alone is eminently able to attain his object, who applies himself to iniquity, as that alone is accustomed to confer advantages on human life. Pronouncing these and similar precepts, those who are overseers of iniquity ridicule those who devote themselves to virtue, and to those things by which virtue is produced and consolidated : as some look upon those things to be which are around the body, and outside it, and which may be regarded in the light of instruments serving to that end. What is the meaning of the statement, " Shem and Japhet, talcing a garment, laid it upon both their shoulders and went backwards, and covered the nakedness of their father, and they themselves did not see it ? " * 72. The literal meaning of the statement is evident ; but with respect to the inner sense contained in it, we must say that the light man who is in too great haste only sees those things which are before his eyes and exposed to his sight : but that the evil man also sees those things which are at his back, that is to say, the future.

And since what is posterior is postponed to what is anterior, so is what is future to what is present, the sight of which is peculiar to the virtuous and wise man, who in truth is a second Lynceus, being according to the fables gifted with eyes in every part. Therefore every wise man, who is not so much man as actual intellect, walks backward, that is to say, he sees what is behind him or future, as if it were placed in brilliant light ; and seeing every thing on all sides of him with a perfect sight, and looking all around him, he is found to be armed, and protected, and fortified, so that no part of his soul is ever found naked or in an unseemly plight, on account of any accidents which occur unfortunately. What is the meaning of the statement, " And Noah became sober after the wrine ? "f 73. The literal meaning is too notorious. Therefore we need only here speak of what concerns the inner sense of the words.

When the intellect is strengthened, it is able by its soberness to discern with a certain accuracy all things, both before and behind it, both present, I mean, and future ; but the man who can see neither what is present nor what is future with accuracy, is afflicted by blindness ; but he who sees the present, but who cannot also foresee the future, and is not at all cautious, such a man is overcome by drunkenness and intoxication ; and he, lastly, who is found to be able to look all around him, and to see, and discern, and comprehend the different natures of things, both present and future, the watchfulness of sobriety is in that man. "Why is it that after the sacred historian has enumerated Ham in the middle of the offspring of Noah, or has placed him in the middle between his brethren, he nevertheless points out that he was the younger, saying, " Noah saw what his younger son had done to him ? " * 74.

This is a manifest allegory, because he here takes as the younger, not him who was so in age and in point of time, but him who was younger in mind ; since wickedness is unable to attain to a perception of the learning which is proper to the elder ; but the elder thoughts belong to a will which is truly growing old, not indeed in body, but in mind. Why did Noah when praying for Shem speak thus : " Blessed is the Lord God, the God of Shem : and Canaan shall be his servant ?" f 75. The names Lord and God are here used together on account of his principal attributes, both of benevolence and of kingly power by which the world was created ; for as king he created the world according to his beneficence ; but after he had completed it then the world was arranged and set in order by his attribute of kingly power. Therefore he at that time rendered the wise man worthy of a common honour, which the whole world also received, all the parts of the world being formed in an admirable manner with the attributes of the Lord and God, doing so by his especial prerogative, munificently pouring forth the favour and liberality of his beneficent power.

And it is on this account that the beneficent power of God is mentioned twice. Once, as has been already stated, being placed in opposition to his kingly power; and a second time without any such connexion, in order, forsooth, that the wise man having been rendered worthy of his gifts, both such as are common to him with others and such as are peculiar to himself, he might also be rendered acceptable both to the world and to God ; to the world on account of the excellence imparted to Mm in common with it, and to God for such as was peculiar to himself. "Why, when Noah prayed for Japhet, did he say, " God shall enlarge Japhet, and bid him to dwell in the house of Shem : and Canaan shall be their servant ? " * 76. "Without examining the literal statement, for the meaning of that is plain, we had better approach the inner sense contained in it, and examine that, in which the second and third blessings mentioned are capable of an enlarged and ample extension. As, for instance, good health, and a vigorous state of the outward senses, and beauty, and strength, and opulence, and nobleness of birth, and friends, and the power of a prince, and numbers of other things.

And on this account he said, " God shall enlarge," &c. Because taken separately, the abundant possession of such numerous and great blessings has of itself been injurious to many persons who have scarcely dwelt with justice, or wisdom, or any other virtues, the complete possession of which dispenses to manin an admirable manner the advantages which are external to and which surround the body ; but the deprivation or absence of them leaves him without the enjoyment or use of them ; and man, if deprived of all good protectors, and of the use of these enjoyments, is exposed to as much suffering as he is capable of. Therefore he prays on behalf of the man who has those things which are around and exterior to the body, that he may dwell in the house of the wise man ; so that attending to the rules of all good men he may see and regulate his own course by their example. "Why because Ham had sinned did God pronounce that his son Canaan should be the servant of Ham and Japhet ? f 77. In the first place, God pronounced this sentenca because both father and son had displayed the same wickedness, being both united together and not separated, and both indulging in the same disposition.

But in the second place, he did so because the father would be exceedingly afflicted at the curse thus laid upon the son, being sufficiently conscious that he was punished not so much for his own sake as for that of his father. And so the leader and master of the two suffered the punishment of his wicked counsels, and words, and actions. This is the literal meaning of the statement. But if we look to its inward meaning, then in reality they are no more two different men than two different dispositions. And this is made plain by the names given to them, which manifestly denote the nature of the facts ; for Ham being interpreted means heat or hot ; and Canaan means merchants or causes. "Why was it that Noah lived after the deluge three hundred and fifty years ? * 78. It is now declared that in two periods of seven years the form of the world was originally created and now renewed under Noah. But the wise man lives for a period of fourteen quarters of a century ; and fourteen times twenty-five is equal to seven times fifty, or fifty times seven.

And it is the principle of the seventh year and also of the fiftieth, which has an especial order of its own explained and ordained in Leviticus. Why among the three sons of Noah does Ham appear always to occupy the middle place, but the two extremities are varied ; for when their birth is mentioned, Shem is placed in the first rank, in this manner, Shem, Ham, and Japhet; but when they are spoken of as fathers, then Japhet is mentioned first, and the beginning of the enumeration of the nation is derived from Japhet himself ? f 79. Those who inquire into the literal nature of the divine writings think thus of the order in which these men are mentioned, looking upon him who is the first named, that is Shem, as the younger ; and upon him who is named the last, that is Japhet, as the elder. However they may choose to think of this let them, being guided by the principle of mere opinion.

But we who look to the real meaning of these statements think that there is here a reference to the three things, good, bad, and indifferent; which last are called secondary goods ; and we must therefore think that the sacred writer always puts the bad in the db2 middle, so that being confined at either extremity it may be subdued on one side by the one, and on the other side by the other ; so that, being confined, it may be kept in and subdued. But the good and the indifferent, or secondary good, change the order with one another ; for when there is such great evil present, and yet not wholly and altogether, the good rejoices in the first place, having the position of the dispenser and chief of the whole. But when it is placed in the position of the will in a state of conspiracy, and injustice remains not only in the intellect but is also conducted to its end by unjust works, then that first good is changed from its original order into another place, together with all the good habits which depend upon it, rejecting all education and all arrangement, as being wholly unable to attain its proposed end, just as a physician does when he sees an incurable disease.

But the elder good manages that virtue which is around the body and exterior to it ; therefore, by observing the extremities with greater caution, and closing in the beast within its toils, it is sufficiently demonstrated that it does not dare to bite or injure any more. But while it feels that it has done no injury, it is transferred into a more secure and more permanent position, and then, a higher and better fortified place being assigned to it, it easily retains the lower position too as one easy to be preserved ; for, in consequence of the superior power of its guardian, it is always practicable to watch it closely, since nothing is more mighty than virtue. Why do the people of Ceos, and of Rhodes, and the isles of the Gentiles, spring from Japhet ?* 80. Since he has the name denoting breadth (namely Japhet), being expanded in his growth and increase, that part of the things of the world which have been assigned by nature for the use of mankind, that is to say, the earth, can no longer hold him, therefore he passes over into the other part, that is to say, the sea and the islands belonging to it. This is the literal meaning of the statement.

But if we look to its inner sense, all the external blessings which are bestowed by nature, such as riches, and honour, and principalities, are lavished and poured forth in every direction on those men into whose hands they come, and are also extended widely to others who are not so much within reach ; so that in a greater, or at all events, in no less a degree do they surround and hem the man in, in accordance with the greediness of the lovers of riches and glory, since they are eager for principalities, and are never satisfied because of their insatiable desires. Why the eldest son of Ham is Chus.* 81. The sacred historian has here produced a word most completely in accordance with nature, saying that Chus was the elder son of evil, Chus being the dissolved and loose nature of the earth, for the earth, when dense and fertile, and moist, is full of herbs, and hills, and trees, and is well arranged for the production of different fruits ; but when dissolved and reduced to dust and dry, it is unfruitful and barren ; and besides it is tossed about in the air, when it is raised from the ground by the wind, by its dust making the air all alive.

Such as this is the first origin and the first shoots of evil being destitute of the generation of good pursuits, and the cause of barrenness to the soul and to all its parts. Why was Chus the father of Nimrod, who began to be a giant and a hunter before the Lord : on which account they said, " Like Niinrod the mighty hunter before the Lord ? "f The father in this case, having a nature truly dissolute, does not at all keep fast the spiritual bond of the soul, nor of nature, nor of consistency of manners, but rather like a giant born of the earth, prefers earthly to heavenly things, and thus appears to verily the ancient fable of the giants and Titans ; for in truth he who is an emulator of earthly and corruptible things is always engaged in a conflict with heavenly and admirable natures, raising up earth as a bulwark against heaven ; and those things which are below are adverse to those which are above.

On which account there is much propriety in the expression, he was a giant against God, which thus declares the opposition of such beings to the deity ; for a wicked man is nothing else than an enemy, contending against God : on which account it has become a proverb that every one who sins greatly ought to be referred to him as the original and chief of sinners, being spoken of " as a second Nimrod." Therefore his very name is an indication of his character, for it is interpreted ^Ethiopian, and his art is that of hunting, both of which things are detestable : an ^-Ethiopian because unmitigated wickedness has no participation in light, but imitates night and darkness : and the practice of the huntsman is as much as possible at variance with rational nature, for he who lives among wild beasts wishes to live the life of a beast, and to be equal to the brutes in the vices of wickedness.

"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 ? " * 1. 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 honoiirs 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 Grod 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. "Why does he say, " Lord, by what shall I know that I shall inherit it ?" * 2.

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. 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 ? " f 3.

He here mentions five animals, which arc offered on the eacred altar ; for these are divided into classes of victims, • Genesis sv. 8. jGenesis xv. 9. 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 shegoat 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 form 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 expressions 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 a t%, or ajx), being an animal deriving its name from driving and rushing on (from ayu or aiocu) ; 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 Ik; will have a male, namely the ram ; becaues 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 heavens so forcibly, that they forget while listening to SEipijvac. fiiv ttqCjtov a(pi£sat, at pa re iravrag ' AvOpuJirovg OLXyovaiv o,rig a<ptag iiaa<pi.KT}rai ' Oarig aiSpiiy trtXaaij tcai (pQoyyov cucovay 'Supriviov, r<p 8' ovri yvvrj, teal vr/ina rtKva OiKaSs voarlitravri -KapiGTarai, ovdi yai>vvrai QUESTIONS AND SOLUTIONS. 4]1 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. 'AXXa ts 'Etipfjvsg Xiyvpfj B'tXyovoiv doiSy, 'Hfiivai kv Xtipiovf TroXvg S' ap<p' oartotyiv Big AvSpuiV TTvBofJl.kv(i)V, TTlpl Si pLVol fllVvBoVUlV. Od. xii. 39—47.

As translated by Pope : — " Next, where the Sirens dwell, you plough the seas ; Their song is death, and makes destruction please. Unblest the man, whom music wins to stay Nigh the curst shore, and listen to the lay ; No more that wretch shall view the joys of life, His blooming offspring, or his beauteous wife ! In verdant meads they sport, and wide around Lie human bones that whiten all the ground ; The ground polluted floats with human gore, And human carnage taints the dreadful shore." And further on in the same book, the poet describes the effect of these songs upon Ulysses. Aiyvpfjv 5' tvrvvov ctoiSrjv AfDp' ay' iiov, iroXvaiv 'OSvaiv, ptyu KvSog ' A\atwv^ tiija Karciartjaov 'iva vw'irtpqv ott aicovoyg. Oil yup 7rw Tig rySe iraprfKaat vr\i ntXaivy, Tlp'ii' y' ypiiov fitXiyrjpvi> aizb aTOf.ia.Twv <jtt' aKOvoai 'AW oyt Ttpitydptvog viirai, ical TrXiiova tiSilig. "lSp.iv yap toi iravB' oa' tvi Tpoiy tvpeiy 'Apytioi Tpwig tc, Qtwv iorrjTi poyi]aaV "ISptv 6' oaoa ykvi)Tai liri x^ovi TrovXvfioTtipTj. "Qg cpdcrav, 'u~iaai ona icdXXipov, avrap ip.bv tci}p "H0fV aKOvifiivai, Xixrai t itdXivov eraipovg, 'Otpovai vtvOTaZw oi Si TrpcnrtaovTig iptacjov. Od. xii. 183—194 As translated by Pope : — " 0 stay, 0 pride of Greece ! Ulysses, stay ?

Blest is the man ordained our voice to hear, The song instructs the soul, and charms the ear. Approach ! thy soul shall into raptures rise ! A pproach ! and learn new wisdom from the wise ! We know whate'er the kings of mighty name Achieved at Ilion in the field of Fame ; Whate'er beneath the sun's bright journey lies. 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 rnoral 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 to be active. But the similitude of the she-goat isconnected 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 in 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 everything, 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. Why does he say, " And he took unto him all these things ? " * 4. 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. What is the meaning of, " He divided them in the middle and laid the pieces opposite to one another ? " t 5.

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 Genesis xv. 10. t ibid. 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 aa 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, beingturned towards the two tubesof 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, areseentotendto 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 non-philosophical, 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. Why is it said, " But he did not divide the birds ?" * 6.

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. What is the meaning of, " And the birds descended on the bodies which were divided ?" 7. Since the three animals, the heifer, and the she-goat, and the ram, were divided in a symbolical manner, they are signs, a3 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. Why is it that he says, " Abraham passed over and sat upon them ?"* 8.

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. 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 ? "* 9.

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, f 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, a 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 became 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 Grod.

Why was it said to him, " Thou shait 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 forty years ?"J 10. 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 t EKGTciGig, derived from l£ioTapai, in 2nd aor. act. tZiarrp', "I was beside myself." X Genesis xv. 13. 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. What is the meaning of, " But thou shalt go to thy fathers in peace, being nourished in a fair old age ?"* 11. He here clearly indicates the incorruptibility of the soul : when it transfers itself out of the abode of the mortal body and returns as it were to the metropolis of its native country, from which it originally emigrated into the body. Since to say to a dead man, "

Thou shalt go to thy fathers," what else is this but to propose to him and set before him a second existence apart from the body as far as it is proper for the soul of the wise man to dwell by itself? But when he says this he does not mean by the fathers of Abraham his father, and his grandfather, and his great-grandfathers after the flesh, for they were not all deserving of praise so as to be by any possibflity any honour to him who arrived at the succession of the same order, but he appears by this expression to be assigning to him for his fathers, according to the opinion of many commentators, all the elements into which the mortal man when deceased is resolved. But to me he appears to intend to indicate the incorporeal substances and inhabiters of the divine world, whom in other passages he is accustomed to call angels. Moreover the words which follow are not by any means without an object, that he is nourished in peace and in a fair old age. Eor the wicked and depraved man is nourished in battle, and lives and departs in a very bad old age.

But the good man, in both phases of existence, both in that which is in connection with the body and in that which is apart from the body, cultivates peace, and is alone completely virtuous, such as no foolish person is found to be, even though he should live longer than an elephant ; on which account he here carefully said, " Thou shalt go to thy fathers, being nourished — not in an advanced old age, but — in a fair old age." For many foolish persons also have their lives extended to a greatly lengthened period, but it is only the man who is desirous of virtue who enjoys a good old age and one endued with virtue. Why is it that he says, " And in the fourth generation they shall return again hither ?"* 12. The number four is more fit than any other number, for this reason, that as it is more perfect, and is the root and foundation of the perfect number ten ; and it is according to the principle of the number four that all collected are to return hither, as he himself has said. But as he by himself is perfect, so also those of whom he is the father are evidently perfect.