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 presented to the 
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 SAN DIEGO 
 
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UNIVERSITY OF CALIFORNIA, SAN DIEGO 
 
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 C9 
 
 
THE MESSAGE OF 
 PHILO JUD/EUS 
 
 Of Alexandria 
 
 KENNETH SYLVAN GUTHRIE 
 
 A. M., Harvard; Ph. D., Tulane, New Orleans, La.; M. A., U. of S. 
 Sewanee, Tenn.; M. D., Medico-Chirurgical College, Philadelphia. 
 
 LUZAC & CO., 
 
 46 Gre.\t Russfxl St. W. 
 
 London. 
 
OTHER BOOKS BY THE SAME AUTHOR 
 
 THE PHILOSOPHY OF PLOTINOS: His Life, Times, and 
 Philosophy. Cloth, 3sh., 75 cents. 
 
 THE SPmiTUAL MESSAGE OF LITERATURE or Pro- 
 phetic Art. A Manual of Comparative Religion of Liter- 
 ature. Cloth, 6sh., $1.50. 
 
 THE GENIUS OF SOCRATES: A Meditation, by Plutarch, 
 Translated. Ornamental Booklet. Cloth, 2sh., 50 cents. 
 
 OF COMMUNION WITH GOD: A book of Intimate Devo- 
 tion; such as the "Imitation of Christ" by A'Kempis. 
 Cloth, 2sh., 50 cents. 
 
 VOICES OF PRAYER AND PRAISE: Hymns and Poems. 
 Cloth, 6sh., $1.50. 
 
 U. S. Copyright, 1909, by Kenneth Sylvan Guthrie. 
 
 All rights reserved. 
 
 Entered at Stationer's Hall by Luzac & Co., 
 46 Great Russell St., W., London. 
 
THE MESSAGE OF PHILO JUDAEUS 
 INDEX 
 
 INTRODUCTION : LIFE AND WORKS. page 
 
 1. Life 7 
 
 2. Works 8 
 
 3. Summary of Philo's Stand-point 10 
 
 CHAPTER L— PHILO HIMSELF. 
 
 1. Philo's Own Experiences 12 
 
 2. Moses :•.■■••■. 13 
 
 3. Jeremiah, Individualism 14 
 
 4. Melchizedek 14 
 
 5. Plato ; . 13^. 
 
 6. To What Kind of a Sect Did Philo Belong ? 15 
 
 CHAPTER II.— ALLEGORIC INTERPRETATION 
 AND MYSTERIES. 
 
 1. Necessity of Interpretation 18 
 
 2. Psychological Basis of Egotism: Pagan Mysteries 19 
 
 3. Mosaic Mysteries 20 
 
 4. Philo's Mysteries 21 
 
 5. The Basic Twin Mysteries 23 . 
 
 6. Platonic Similarism 23 
 
 7. Degeneration Versus Evolution 24 
 
 8. The Significance of Numbers 24 
 
 CHAPTER III.— GOD. 
 
 1. The Unity of God 25 
 
 2. The Goodness of God 26 
 
 3. The Manifoldness of God 26 
 
 4. The Second God, or Logos 27 
 
 5. The Powers: Twofold, Threefold, Manifold 29 
 
 CHAPTER IV.— THE WORLD. 
 
 1. The World Itself 31 
 
 2. Angels : Figurative, Elemental, Divine, Nature, Saviors, 
 
 Bad 31 
 
 3. Regeneration — Seed of God in Man 35 
 
 CHAPTER v.— PSYCHOLOGY AND ETHICS. 
 
 1. Psychologies: Platonic, y\ristoteHan, Stoic, Original 36 
 
 2. War of Soul, Games, Prize 38 
 
 3. Human Imperfections 39 
 
 4. Personal Religion 39 
 
 5. Flight or Refuge 40 
 
 6. The End or Goal 40 
 
4 INDEX 
 
 PAGE 
 
 7. The Wise Man 41 
 
 8. Ethics 42 
 
 9. Practical Ethics 43 
 
 10. Temperance 44 
 
 11. Maxims — the Royal Road of the Mean 44 
 
 12. Secular Education 45 
 
 13. Woman 45 
 
 14. Social 46 
 
 15. Political — Jews and Judgment of Judaism 46 
 
 16. Appreciation of the Egyptians 47 
 
 CHAPTER VI.— CHURCH AND SACRAMENTS. 
 
 1. Church 49 
 
 2. Responses 50 
 
 3. Appointment by Lot 50 
 
 4. Elect, Sacrificial, Vicarious, Ransom 51 
 
 5. Sacrificial Eucharist 51 
 
 6. Baptisms 52 
 
 7. God and Man as "Standing" Ones 52 
 
 8. The Triple Pun on Contract- Last Will-Faith 53 
 
 9. Circumcision Itself 54 
 
 10. Fasting 55 
 
 11. Public Confession 55 
 
 CHAPTER VII.— THE EUCHARIST. 
 
 1. Introduction 56 
 
 2. Premisses 56 
 
 3. Philo's Approval of Intoxication 58 
 
 4. The Divine Vine, Branches, Cup, Cup-bearer 58 
 
 5. The Christed Logos is the Bread from Heaven, Giving 
 
 Himself to be Fed on 59 
 
 6. Results of this Eucharist from Heaven : Wisdom, Know- 
 
 ledge, Health, Immortality. 61 
 
 CHAPTER VIII.— SPIRIT— INSPIRATION. 
 
 1. Spirit 63 
 
 2. Anointing: Physical, Ritually Useful, Ritualistic, Sym- 
 
 bolic, Spiritually Initiatory, The Word-Logos Christed. 63 
 
 3. The Temple— World 65 
 
 4. The Temple — Wise-man 65 
 
 5. How and Why Man becomes the Temple of God 66 
 
 6. Unintelligibility as Proof of Inspiration (il 
 
 7. Nature of Inspiration 69 
 
 8. The Prophet 70 
 
 9. The Mirror 71 
 
 10. The Ecstatic Ascent of the Soul 72 
 
 CHAPTER IX.— ESCHATOLOGY. 
 
 1. The End of the World. 73 
 
 2. Translation and Resurrection 74 
 
 3. Ante-mortem Death and Immortality 74 
 
 4. Judgment 75 
 
 5. Sin and Repentance , 75 
 
INDEX 5 
 
 PAGE 
 
 6. Chastisement 76 
 
 7. Purgatory and Unpardonable Sin 76 
 
 8. Eternal Punishment 76 
 
 9. Everlasting Life 11 
 
 10. New Jerusalem 17 
 
 CHAPTER X.— SALVATIOxN. 
 
 1. God is Man's Savior 78 
 
 2. Angels as Saviors 79 
 
 3. The Good Shepherd 79 
 
 4. God Seeks the Lost 80 
 
 5. God Seeks the Lost in Incarnate Form 80 
 
 6. Sacrifice of the Only Begotten Son 81 
 
 7. Mediator Between God and Man, and Advocate 81 
 
 8. The Mediator Connected with a Virgin 82 
 
 9. The Redeemer of Scattered Jews 82 
 
 10. It is God who Giveth the Victory 83 
 
 11. Deification or Apotheosis 83 
 
 CHAPTER XL— THE THERAPEUTS. 
 
 1. Authenticity and Significance of the Philonic Account. .. .85 
 
 2. Therapeut-Essenic Similarities 87 
 
 3. Therapeut-Essenic Differences 87 
 
 References 90-96 
 
PREFACE. 
 
 There is need of explanation for irruption into a field 
 studied by Daeline, Gfroerer, and Drummond. It is 
 evident that Drummond makes a fresh introduction to 
 Philo's philosophy unadvisable. If there be any justifica- 
 tion for this attempt, it must lie elsewhere. 
 
 I. Many thoughtful persons have wished to become 
 acquainted at first hand with Philo ; and yet the scarce- 
 ness of Yonge's translation, the expense of Drummond's 
 work, the extensiveness of Philo's writings, and the 
 lack of pointers as to where to search for the grains of 
 gold scattered in that interminable forest of words have 
 discouraged many. There seemed to be need of a brief 
 classified outline of the most important of Philo's utter- 
 ances, with rigorous references which might enable "him 
 •who runs" "to read." 
 
 II. The mystic glamor of allegorical interpretation 
 needs the surgeon's knife and miscroscope, cruel though 
 they may be, to appraise it at its true value. This be- 
 comes all the more necessary as the mystically inclined 
 reader might be tempted to false enthusiasm when access 
 to Philo is made so easy ; in the past the undeniable 
 aversion to exertion of such temperaments availed to 
 limit them to a few attractive quotations. 
 
 The writer's life-long studies on the development of 
 comparative religion forced him to clear up the attitude 
 and significance of this writer whom Providence placed 
 at so critical a period of religious progress. This 
 study on Philo might, therefore, be regarded as one of 
 a series of the texts of comparative religion. 
 
PHILO OF ALEXANDRIA : 
 
 LIFE AND WORKS. 
 
 INTRODUCTION. 
 
 1. LIFE. 
 
 Philo (Judaeus) was probably born B. C. 20, in 
 Alexandria^, of a sacerdotal family- and taught the usual 
 Jewish instruction-^, though he uses none but the Sept- 
 uagint version of the Scriptures, with all its variations 
 from the Hebrew, and hence apparently poorly trained 
 in Hebrew (Scaliger, Cudworth, Geiger). His family 
 must have been prominenf* inasmuch as his brother Alex- 
 ander Lysimachus was employed in affairs of govern- 
 ment as Alabarch at Alexandria^, and may (doubtfully) 
 have been the Alexander of Acts iv, 6, "of the kindred 
 of the high priest" ; at any rate he was the foremost 
 Jew there. ^ 
 
 His education^ extended to grammar, philosophy, 
 geometry, music and poetry, and his accomplishments 
 were attested to by his wife who when asked why she 
 alone of all her sex did not wear any golden ornaments 
 replied, "The virtue of a husband is a sufficient orna- 
 ment for his wife."^ 
 
 We know of three journeys of his. 
 
 The first was to Jerusalem "to offer up prayers and 
 sacrifices in the temple."^ This was no doubt at the 
 period of his literary activity, before 38 A. D.^° 
 
 About January 40, A. D., with five companions, Philo, 
 then perhaps sixty years old, was sent on an embassy 
 to the Emperor Caligula at Rome, to plead the cause of 
 the Alexandrian Jews against Apion, who charged them 
 with refusing to pay the honors due to Caesar.^^ 
 
8 THE MESSAGE OF PHILO 
 
 He wrote his account of that embassy about 50 A. D., 
 in the tenth year of Claudius^^, at Alexandria no doubt. 
 
 He visited Rome once more during this reign ; and 
 hereafter we know no more about him. 
 
 He is said to have been acquainted with Peter^^ and 
 even to have been a Christian^"*; his Therapeuts were 
 positively identified by Eusebius^^ (and, perhaps found- 
 ing themselves on Eusebius, Jerome and Photius) as the 
 original Christian community converted by St. Mark. All 
 this is doubted by Wendland/^ who should be consulted. 
 
 2. WORKS. 
 
 To get a clear idea of Philo's philosophy, we must try 
 and realize that Philo philosophised only incidentally to 
 his interpretation of Scripture; hence the following at- 
 tempt to systematize his views is the exact opposite of 
 the arrangement in which they are found, interspersed 
 here and there, with little order. Philo did not write a 
 commentary on each verse of Scripture, but wrote short 
 treatises, one leading up to the next, on various more at- 
 tractive or difficult points, in fair chronological order. 
 
 Here follows a list of his works, with the initials by 
 which references will here be given. This list will give 
 the reader a fairer idea of the spirit and drift of Philo, 
 than pages of commentary. 
 
 VOLUME I. 
 
 MO — On the Creation of the World. 
 
 LA — On the Allegories of the Sacred Laws. 
 
 Ch — On the Cherubim; on the Flaming Sword, on the 
 
 First-born child of Man. 
 GC— Of Cain and his Birth. 
 SAC — On the Sacrifices of Abel and Cain. 
 QDPI — On the principle that the Worse is accustomed 
 
 to be always plotting against the Better. 
 PC — On the Posterity of Cain. 
 G — On the Giants. 
 
 QDI — On the Unchangeableness of God. 
 AN— On the Tilling of the Earth by Noah. 
 
INTRODUCTION V 
 
 pN — About the Planting of Noah. 
 E — On Drunkenness. 
 S — On Sobriety. 
 
 VOLUME II. 
 
 CL — On the Confusion of Languages. 
 
 MA — On the Migration of Abraham. 
 
 QHDR — On the Question who is the Heir of Divine 
 Things. 
 
 CEG — On the Meeting for the Sake of Receiving In- 
 struction. 
 
 P — On Fugitives. 
 
 MN — On the Question why certain Names in the Ploly 
 Scriptures are Changed. 
 
 So — On the Doctrines that Certain Dreams are sent by 
 God. 
 
 A — On the Life of the Wise Man made Perfect by In- 
 struction ; on the LTnwritten Law; Abraham. 
 
 Jo — On the Life of the Man occupied with affairs of 
 State, Joseph. 
 
 VOLUME in. 
 
 VM — On the Life. Theology and Prophecy of Moses, 
 I, II, III. 
 
 DC — Ten Commandments, which are the Heads of the 
 Law. 
 
 C — On Circumcision. 
 
 M— On Monarchy, I, II. 
 
 QPHP — On the Question what are the Rewards and 
 Honors of the Priests. 
 
 ASI — On Animals fit for Sacrifice, or Victims. 
 
 Sa — On those who Offer Sacrifices. 
 
 MM — On the Commandment that the Wages of a Har- 
 lot are not to be Received into the Sacred 
 Treasury. 
 
 LS— On Special Laws, III, IV, V. 
 
 DO — To show Festivals are Ten in Number. 
 
 EPP — Of the Festival of the Basket of First-fruits. 
 
 HP — On the Honor Commanded to be paid to Parents. 
 
 SL— On Special Laws, VI, VII, VIII, IX, X. 
 
 Ju — On Justice. 
 
10 THE MESSAGE OF PHILO 
 
 CP — On the Creation of Magistrates. 
 
 F,H,R — On three Virtues : Courage, Humanity, Re- 
 pentance. 
 
 PP — On Rewards and Punishments. 
 
 Ex — On Curses. 
 
 N — On NobiHty. 
 
 QRDH — To Prove that Every Man who is Virtuous is 
 also Free. 
 
 VOLUME IV. 
 
 \^C — On Contemplative Life, or Virtues of Suppliants. 
 
 MI — On the Incorruptibility of the World. 
 
 Fl — Against Flaccus (Governor of Egypt). 
 
 Ca — On the Virtues and Office of Ambassadors, ad- 
 dressed to Caius (Caligula). 
 
 M — Concerning the World. 
 
 FrJD — Fragments from the Parallels of John of 
 Damascus. 
 
 FrMM — Fragments from a Monkish Manuscript. 
 
 FrA — Fragments preserved by Antonius. 
 
 FrOx — Fragments from Oxford Bodleiom Library MSS. 
 
 FrFrK — Fragments from unpublished Paris MSS. 
 
 QG — Volume of Questions in Genesis, and Solutions. 
 Note — References are given in duplicate, the first group being 
 
 volume and page of Yonge's 4 volume English Translation 
 
 (Bohn) ; the second being the above initials of the works, with 
 
 section. For example: 1.152-LA 3.59. Semicolons are used 
 
 to separate references from each other. 
 
 3. SUMMARY OF PHILO'S STANDPOINT. 
 
 Possibly it may be of value to recapitulate the most 
 important influences that contributed to produce Philo's 
 standpoint : 
 
 (a) Loj^alty to Judaism, which considered a Jew the 
 only nobleman of nature, and desertion of Judaism, the 
 unpardonable sin. 
 
 (b) Unwarying devotion to the Hebrew scriptures as 
 the eternal norm of orthodoxy, and philanthropy. 
 
 (c) A youth inspired by generous visions and friend- 
 ships with like-minded visionaries, gradually fading into 
 a maturer age preoccupied with political duties and per- 
 plexities. 
 
INTRODUCTION 11 
 
 (d) Learning the beauties and moral profundities of 
 Greek culture. 
 
 (e) A sincere desire to "save" non-Jews, by interpret- 
 ing for them the Jewish text in the light of their own 
 learning. 
 
 (f) The sanctified common-sense of compromise, or 
 adaptation to the exigencies of the times — which, it must 
 be confessed, were imperious enough. 
 
 (g) Last, to Philo's credit be it said, he never slipped 
 beyond the line of sanity, holding fast to the outer bond 
 of nationality and orthodoxy ; no doubt he was nailed to 
 his cross, but that nail held him from falling. He never 
 committed the capital crime of sinning against himself, 
 of limiting his own usefulness, by separating himself 
 from his associates. This virtue of his will continue to 
 commend him to all ages as sane, constructive, and 
 helpful. 
 
 How difficult it is to hold together firmly the appar- 
 ently contradictory truths that all intellectual progress 
 comes from regardless analysis and that the language of 
 the Spiritual world is allegory! Is it possible that the 
 solution of this difficulty might be that it is our duty to 
 use practically in our lives our own day's most searching 
 scholarship as allegory? In that case let us remember 
 that allegory is valid only for the age in which it occurs, 
 and that it must never be permitted to delay the march 
 of the progress of reason. 
 
CHAPTER I.-PHILO HIMSELF. 
 
 1. PHILO'S OWN EXPERIENCES. 
 
 Philo teaches allegory because he himself has seen vis- 
 ions in inspirational condition. These his experiences 
 form therefore the basis on which his whole system rests •} 
 
 "1 am not ashamed to relate what has happened to me myself, 
 which I know from having experienced it ten thousand times. 
 Sometimes, when I have desired to come to my usual employ- 
 ment of writing on the doctrines of philosophy, though I have 
 known accurately what it was proper to set down, I have found 
 my mind barren and unproductive, and have been completely 
 unsuccessful in my object, being indignant in my mind for the 
 uncertainity and vanity of its then existing opinions, and filled 
 with amazement at the power of the living God, by whom the 
 womb of the soul is at times opened, and at times closed up ; 
 and sometimes when I have come to my work empty I have 
 suddenly become full, ideas being, in an invisible manner 
 showered upon me, and implanted in me from on high ; so that, 
 through the influence of divine inspiration, I have become greatly 
 excited, and have known neither the place in which I was, nor 
 those who were present, nor myself, nor what I was saying, 
 nor what I was writing ; for then I have been conscious of 
 a richness of interpretation, an enjoyment of light, a most pene- 
 trating sight, a most manifest energy in all that was to be done, 
 having such an effect on my mind as the clearest ocular demon- 
 stration would have on the eyes." 
 
 No doubt it was from his own experience that he wrote 
 the three glowing passages on the ascent of the Soul ; 
 but in his older years, these youthful ecstasies were re- 
 duced to temporary visions :^ 
 
 "There was once a time when, devoting my leisure to philosophy 
 and contemplation of the world and the things in it, I reaped 
 the fruit of excellent and desirable and blessed intellectual feel- 
 ings, being always living among the divine oracles and doctrines 
 on which I fed incessantly and insatiably, to my great delight, 
 never entertaining any low or grovelling thoughts, nor ever 
 wallowing in the pursuit of glory or wealth, or the delights of 
 the body, but I appeared to be raised on high and borne aloft 
 by a certain inspiration of the soul, and to dwell in the regions 
 of the sun and moon, and to associate with the whole heaven, 
 and the whole universal world. 
 
 "At that time, therefore, looking down from above, from the 
 air, and straining the eye of my mind, as from a watch-tower, 
 I surveyed the unspeakable contemplation of all things on the 
 earth, and looked upon myself as happy as having forcibly escaped 
 
PHILO HIMSELF 13 
 
 from all the evil fates that can attack human life. Nevertheless, 
 the most grievous of ail evils was lying in wait for me, namely, 
 envy, that hates everything that is good, and which suddenly 
 attacking me, did not cease from dragging me after it till it had 
 taken me and thrown me into the vast sea of the cares of public 
 politics, in which I was and still am tossed about without being 
 able to keep myself swimming at the top. But though I groan 
 at my fate, I still hold out and resist, retaining in my soul that 
 desire of instruction which has been implanted in it from my 
 earliest youth ; and this desire taking pity and compassion on me 
 continually raises me up and alleviates my sorrow. And it is 
 through this fondness of learning that I at times lift up my 
 head, and with the eyes of my soul, which are indeed dim (for 
 the mist of affairs, wholly inconsistent with their proper objects, 
 has overshadowed their acute clear-sightedness), still, as well 
 as I may, I survey all the things around me being eager to 
 imbibe something of a life which shall be pure and unalloyed 
 by evils. 
 
 "And if at any time unexpectedly there shall arise a brief 
 period of tranquility, and a short calm and respite from the 
 troubles, which arise from state affairs, I then rise aloft and 
 float above the troubled waves, soaring as it were in the air, and 
 being, I may almost say, blown forward by the breezes of knowl- 
 edge, which often persuades me to flee away, and to pass all 
 my days with her, escaping as it were from my pitiless masters, 
 not men only, but also affairs which pour upon me from all 
 quarters, and at all times like a torrent. But even in these circum- 
 stances I ought to give thanks to God that though I am so over- 
 whelmed by this flood, I am not wholly sunk and swallowed up 
 in the depths. But I open the eyes of my soul, which from an 
 utter despair of any good hope had been believed to have been 
 before now wholly darkened, and I am irradiated with the light 
 of wisdom, since I am not given up for the whole of my light 
 to darkness." 
 
 2. MOSES. 
 
 Moses was the greatest and most perfect man that ever 
 lived ;^ he is the choragus, or leader in the chorus — king, 
 high priest, legislator and prophet.'* His laws are divine, 
 as complete ; they are based on laws of nature, and hence 
 immortal, and it may be hoped they will last as long as 
 sun, moon, heaven and world shall endure. He is the 
 most admirable of all the lawgivers who ever lived in any 
 country amid Greek or barbarians.'' His like had not 
 arisen, having seen the Lord face to face, founded on 
 Dt. xxxiv. 10.^ His words are throughout spoken of as 
 the divine oracles. 
 
 Philo speaks of him as "the most perfect Moses, full 
 of wisdom, strength, and beloved by God."^ 
 
14 THE MESSAGE OF PHILO 
 
 Philo has been initiated in the great mysteries by 
 Moses.^ He calls himself a disciple of Moses.^ 
 3, JEREMIAH— INDIVIDUALISM. 
 
 Subsequently to Philo's devotion to Moses was that to 
 Jeremiah. ^^ 
 
 "For I, myself, having been initiated in the great mysteries 
 by Moses, the friend of God, nevertheless when I subsequently 
 beheld Jeremiah the prophet, and learned that he was not only 
 initiated into the sacred mysteries, but was also a competent 
 hierophant or expounder of them, did not hesitate to become 
 his pupil." 
 
 Philo was therefore not bound exclusively to Moses, 
 and might as easily have left Jeremiah later. 
 
 Indeed, it would be impossible to limit Philo to any 
 one school.^^. 
 
 "But when God causes new shoots of self-taught wisdom to 
 spring up in the soul then it behooves us immediately to circum- 
 scribe and to contract the things which we have acquired from 
 instruction, which of their own accord do return and flow back 
 to their source. For it is impossible that one who is a follower, a 
 friend, or a disciple of God or any other name which one may 
 think fit to call him, should tolerate mortal lessons." 
 
 4. MELCHIZEDEK. 
 
 Indeed we find Philo speaking of Melchizedek as fol- 
 lows :^^ 
 
 "Moreover God made Melchizedek the king of peace, that is, 
 of Salem, for that is the interpretation of this name, 'his_ own 
 high priest,' Gen. xiv. 18, without having previously mentioned 
 any particular action of his, but merely because he had made 
 him a king, and a lover of peace, and especially worthy of his 
 priesthood. For he is a just king, and a king is the opposite 
 of a tyrant, because the one is the interpreter of the law, and 
 the other of lawlessness." 
 
 "But Melchizedek shall^^ bring forward wine instead of water, 
 and shall give your souls to drink, and shall cheer them with 
 unmixed wine in order thrt they may be wholly occupied with 
 a divine intoxication more sober than sobriety itself. For reason 
 is a priest, having as its inheritance the true God, and enter- 
 taining lofty and sublime and magnificent ideas about him, 
 'for he is the priest of the Most High God.' " 
 
 "And the Sacred Scripture^^ which was \yritten after the 
 prayers on occasion of victory, which Melchizedek, who had 
 received a self-instructed and self-taught priesthood, makes, 
 says, 'For he gave him a tenth of all the things.' " 
 
 "Who theni5 is the chief butler of God? The priest who ofifers 
 libations to him, the truly great high priest, who having received 
 a draught of everlasting graces, offers himself in return pour- 
 ing in an entire libation full of unmixed wine. . . . But the 
 
PHILO HIMSELF IS 
 
 high priest of whom we are speaking is a perfect man, the 
 husband of a virgin." 
 
 "And vvhen^'' the great high priest of the most high God 
 beheld him returning." 
 
 5. PLATO. 
 
 It is needless to remark how deeply Philo had drunk at 
 the Platonic spring — the world of ideas, the virtues, part 
 of his psychology, God as the Good, and many more 
 characteristic points. However, for the most part, Philo 
 accepts it so thoroughly, and uses it so naturally, as to 
 appear unconscious of the source. Nevertheless, he calls 
 Plato the sweetest of all writers, ^'^ and cites from him 
 repeatedly.^^ Plato^'' is quoted as saying that the mouth 
 is a place where mortal things find an entrance, and im- 
 mortal things their exit. It is needless to suggest the 
 closeness of this to the main idea of Porphyry in his 
 "On the Cave of the Nymphs." In connection with the 
 banquets of the Therapeuts, Xenophon's "Banquet of 
 Plato" and his discourse on divine love-" are mentioned. 
 
 6. TO WHAT KIND OF SECT DID PHILO BE- 
 LONG? 
 
 Philo describes the Essenes in Palestine,-^ and possibly 
 the Therapeuts near the Mareotic Lake by Alexandria.-- 
 The uncertainty about the latter makes it all the more 
 doubtful that Philo belonged to them, especially as he was 
 so prominent and active in political affairs, as to be one 
 of the ambassadors to Caligula, and author of Ad Caitim 
 and Ad Flaccum?^ 
 
 In any case, Philo was not alone in his views. Every- 
 where^^ he mentions the figurative interpretations of cer- 
 tain persons. To him the company of the wise is the 
 especial inheritance of God,^^ and they may have been 
 those who philosophised on the seventh day.-*^ Again,-'^ 
 
 "God wishing to send down from heaven to the earth an 
 image of his divine virtue out of compassion for our race, 
 that it might not be destitute of a more excellent portion, and 
 that he might thus wash off the polhitions which defile our 
 miserable existence, so full of all dishonor, established his 
 Church amongst us." 
 
 It would seem as if Philo was conscious that hi=, own 
 
16 THE MESSAGE OF PHILO 
 
 type of Judaism (and that of his anonymous brethren) 
 differed from other types of Judaism :^^ 
 
 "Surely the instructions which we have received from our 
 childhood, and our natorial customs and ancient laws, of which 
 it is admitted that there is not a single one which is of equal 
 force among all people ; but it is notorious that they vary accord- 
 ing to the different countries, and nations, and cities, aye, and 
 even still more in every village and private house, and even with 
 respect to men and women and infant children, in almost every 
 point. At all events what are accounted disgraceful actions 
 among us, are by others looked upon as honorable ; what we 
 think becoming, others call unseemly; what we pronounce just, 
 others renounce as iniquitious ; others think our holy actions 
 impious, our lawful deeds lawless ; and further what we think 
 praiseworthy, they find fault with ; what we think worthy of 
 all honor is, in the eyes of others, deserving of punishment; 
 and in fact, they think most things to be of a contrary character 
 to what we think.'' 
 
 If this passage refers to Judaism, it means that there 
 were serious schisms within it; and if Moses was the 
 universally recognized Jewish lawgiver, it implies rever- 
 ence (possibly coexistent, as esoteric) for some other 
 hero — such as Melchizedek might well be. The passage 
 therefore suggests Melchizedekianism as the esoteric 
 characteristic of Philo's sect of exoterically Mosaic 
 Judaism. 
 
 In the following passage Philo seems to find fault with 
 ascetics ; with flouting of the world's opinion ; hence ren- 
 dering any closer association with Therapeuts unlikely. 
 Philo represents therefore sanctified compromise?'^ In 
 this passage therefore Philo openly finds fault with Plato 
 for the passage in the Republic suggesting that the en- 
 tirely wise man must necessarily be persecuted and ul- 
 timately crucified. 
 
 "The fourth gift of God is to have a great name (Gen. xii. 2). 
 This means that "as to be good is honorable, so also to appear 
 to be so is advantageous. And truth is better than appearance, 
 but perfect happiness is when the two are combined. For there 
 are great numbers of people who apply themselves to virtue in 
 genuine honesty and sincerity, and who admire its genuine 
 beauty, having no regard to the reputation which they may have 
 with the multitude, and who in consequence have been plotted 
 against, being thought wicked when they are in reality good. 
 . . . . But the man to whom God has given both things, 
 namely, both to be good and virtuous, and also to appear so, 
 that man is truly happy, has a name which is really magnified, 
 
PHILO HIMSELF 17 
 
 And one must have a prudent regard for a good reputation as a 
 thing of great importance, and one which greatly benefits the 
 life which is dependent on the body. And it falls lo the lot 
 of everyone who, rejoicing witli contentment, changes none 
 of the existing laws, but zealously preserves the constitution of 
 his native land. For there are some men who, looking upon 
 written laws as symbols of things appreciable by the intellect, 
 have studied some things with superfluous accuracy, and have 
 treated others with neglectful indifference ; whom I should blame 
 for their levity ; for they ought to attend to both classes of 
 things, applying themselves both to an accurate investigation of 
 invisible things, and also to an irreproachable observance of 
 those laws which are notorious. But now men living solitarily 
 by themselves as if they were in a desert, or else as if they 
 were mere souls unconnected with the body, and as if they had 
 no knowledge of any city, or village, or house ; or, in short, 
 of any company of men whatever, overlook what appears to 
 the many to be true, and seek for plain naked truth by itself 
 whom the sacred scripture teaches not to neglect a good reputa- 
 tion, and not to break through any established customs which 
 divine men of greater wisdom than any in our time have 
 established." 
 
 "But it is the part of a perfect soul to set up a claim, not 
 only to be, but also to appear to be; and to labor earnestly, not 
 merely to have a good reputation in the houses of the men, 
 but also in the secret chamber of the women." 
 
CHAPTER II.-ALLEGORIC INTER- 
 PRETATION AND MYSTERIES. 
 
 I. NECESSITY OF INTERPRETATION. 
 
 What is the need of any "interpretation" whatever?" 
 Why not accept the Scriptures in their simple, Hteral 
 sense ? Because we meet mistakes ;^ impossibilities f in- 
 comprehensibilities f foolishness ;^ meaningless state- 
 ments ;^ inconsistencies f falsities J 
 
 But the principle of Philo, living before the day of in- 
 vestigation, was both socially (see last chapter) and in- 
 tellectually, compromise, the inevitable standpoint of the 
 only education possible in his day, whose result was 
 knowledge of the good points of his opponents. Hence 
 he takes refuge in a combination of his own and his 
 opponents' good points into an allegorical interpretation^ : 
 
 "Therefore, O my mind, if you in this manner investigate 
 the holy thoughts of God with which man is inspired by divine 
 agency and the laws of such men as love God, you will not be 
 compelled to admit anything lowly, anything unworthy of their 
 greatness." 
 
 Considering this principle of allegorism psychologically 
 it is no doubt based on a certain amount of self-conceit. 
 Each man thinks he has discovered a new treasure of 
 meaning; and this principle gives room for any man to 
 give his own interpretation ; and does not impose any 
 educational test : each man thinks his own education suffi- 
 cient for his discoveries ; and his discoveries fiatter his 
 own idea of his education. This explains why allegorism 
 is a favorite in all early stages of civilization. And we 
 see this in Philo's words :^ "We must therefore have 
 recourse to allegory, which is a favorite with men capable 
 of seeing through it." 
 
 So allegorism is based on well-intentioned ignorance 
 and is not a virtue, but a misfortune which should be 
 destined perpetually to dwindle. 
 
 Considering the principle of allegorism technically, we 
 find that the literal is only the shadow of the real ;^^ each_^ 
 
ALLEGORIC INTERPRETATION AND MYSTERIES 19 
 
 lettg^r has both body and souJ. the literal, and the allegori- 
 cal^ meaning. 
 
 While the necessity for interpretation noticed above 
 leads the student to allegorism wherever it is absolutely 
 demanded, the natural habitual course of human nature 
 would extend it to a scorn of the literal everywhere ; and \ 
 of course leads ultimately to frank opposition to a sound I 
 literal scientific basis. 
 
 So we read :^- 
 
 "In philosophy there is a set of word-traffickers and word- 
 eaters who have neither the will nor the skill to heal a life which 
 is full of infirmities, but who, from their very earliest infancy 
 to the extremity of old age, are not ashamed to cavil and 
 quibble, and wrangle, about figurative expressions, as if happi- 
 ness consisted in an interminable and profitless minuteness of 
 accuracy in the matter of nouns and verbs, and not in the 
 improving and ameliorating the moral character, the true foun- 
 tain of the person's disposition ; and in expelling the vices, 
 and driving them out of its boundaries, and establishing the 
 virtues as settlers within them." 
 
 Consequently references to allegorical meanings are 
 verv frequent. ^^ 
 
 2. PSYCHOLOGICAL BASIS OF EGOTISM: 
 PAGAN MYSTERIES. 
 
 We have seen that the basis of interpretation is well- '' 
 meaning-ness, starting very properly in cases where rea- 
 son fails, and then by habit extending very improperly to 
 the field where reason might be employed, and ultimately 
 antagonizing and scorning the employment of reason any- 
 where. 
 
 That Philo is here not misrepresented is shown in the 
 result of this attitude : when reason as a guide of cor- 
 rectness is overwhelmed and dismissed, the only criterion 
 of orthodoxy left is egotism : ortho-"doxy" is my "doxy," 
 if you differ, it is you who are the heretic. This will ap- 
 pear more clearly by considering Philo's attitude to Mys- 
 teries. Philo is opposed to all "pagan" mysteries.^* 
 
 "Moses also entirely removes out of his sacred code of laws 
 all ordinances respecting invitations, and mysteries and all such 
 trickery and buffooner3^ . . . Let no one therefore of the 
 disciples of Moses either be initiated himself into any mysterious 
 rites of worship, or initiate anyone else for both the act of 
 learning, and that of teaching such initiations is an impiety 
 of no slight order." 
 
20 THE MESSAGE OF PHILO 
 
 The reasons for this are twofold: Hmitation of the 
 truth to a few, and doing things in the dark, whereas only " ^ '>^ 
 evil things shun the day. 
 
 I. Secrecy. 
 
 "For if these things are virtuous and honorable and profitable 
 why do ye, O men who are initiated!*^, shut yourselves up in 
 dense darkness. ... do you not see that nature has con- 
 cealed none of these works which one deserved by celebrated 
 and honorable, but has exhibited openly the stars and the 
 whole of heaven, etc. ; ... let there be freedom of speech, 
 in the market places where they will meet the most numerous 
 crowds, to display their own manner of life in the pure sun 
 (by hearing speeches, etc.)." 
 
 II. Limitation. 
 
 "Why limit your benefits to just three or four men. . . . 
 But now it very often happens that no good men at all are 
 initiated by them, but that sometimes robbers, and wreckers, and 
 companies of debauched and polluted women are, when they 
 have given money enough to those who initiate them, and who 
 reveal to them the mysteries which they call sacred." 
 
 3. MOSAIC MYSTERIES. 
 
 Philo W'as, however, as violently in favor of his own 
 mysteries as he was opposed to the pagan rites. 
 
 Pagan mysteries he had opposed on the two grounds of 
 secrecy and limitation ; these very two principles he most 
 approves of for his own work. 
 
 (a) Secrecy. 
 
 "Now I bid ye, initiated men, who are purified, as to 
 your ears, to receive these things as mysteries which are 
 really sacred into your inmost souls, and reveal them 
 not to any who is of the number of the uninitiated, as a 
 sacred treasure."^^ "There is also another opinion 
 bruited about as something of a secret, which it is right 
 to lay up in the ears of the elders not divulging it to 
 the younger men."^® Indeed this secrecy is so great 
 about the hidden things "that they are invisible to those 
 who are uninitiated."^'^ 
 
 "Now to what soul could it have happened to conceal vice 
 and to put it out of the way except to that soul to which God 
 was revealed, and which he considered worthy to receive the 
 revelation of his unspeakable mysteries." 
 
 "At all events he will now penetrate into 'the darkness where 
 God was' (Ex. xx. 13). That is to say, into those unapproach- 
 able and invisible conceptions which are formed of the living 
 God." 
 
ALLEGORIC INTERPRETATION AND MYSTERIES 21 
 
 (b) Limitation. 
 
 We have already shown there were some things "right 
 to lay up in the ears of the elders, not divulging it to the 
 younger men."^^ "How will (the bad man) be able to 
 divulge the sacred mysteries unless he has the organ of 
 voice ?"^^ The "soul becoming initiated into the perfect 
 mysteries" should not "be too ready to divulge the divine 
 secrets to any one, but may treasure them up on herself, 
 and keeping a check over her speech, may conceal them 
 in silence ; for the words of the Scripture are 'to make 
 secret cakes ;' because the sacred and mystic statements 
 about the one and uncreated being, and about his powers 
 ought to be kept secret ; since it does not belong to every 
 one to keep the deposit of divine mysteries properly."-*^ 
 See quotation under former section.-^ What is this 
 worthiness then? "The wise man (not necessarily older) 
 man is the elder. "^- 
 
 It is very evident, therefore, that Philo is a most pro- 
 nounced partisan, and we must never lose sight of this in 
 making our estimate of the intrinsic value of his teach- 
 ings. 4 PHILO'S MYSTERIES. 
 
 (a) They are desirable. "If you ever meet with any 
 one who has been properly initiated, cling to that man 
 affectionally, and adhere to him, that if he has learnt any 
 more recent mystery he may not conceal it from you be- 
 fore you have learnt to comprehend it thoroughly," and, 
 "guard them as a sacred treasure."-^ We are to exercise 
 ourselves in them even if we are not yet able to carry ofif 
 the perfect prize of victory. 
 
 (b) Initiation may mean no more than education,^'* as 
 in initiation into discussion and eloquence. ^^' But sacred 
 initiation entails purification,^^ which we will study later 
 under baptism, etc. There are also initiates. ^"^ 
 
 (c) The hierophant is therefore an expounder.^* 
 What he expounds is the Scriptures, which are called 
 continually the "well-judged" or "sacred" "oracles."-^ 
 
 (d) Moses is the steward and guardian of the sacred 
 mysteries of the living God.^^ 
 
 (e) There were lesser and greater mysteries,^^ It 
 
22 THE MESSAGE OF PHILO 
 
 has been suggested by some that Philo, like later Clement 
 of Alexandria, meant by this no more than study of the 
 Scriptures. This however is vmlikely. 
 
 1. Even if the "De Vita Contemplativa" with its 
 Therapeuts near Alexandria be removed from Philo's 
 writings, the Essenes, as a definite organization, remain. ^^ 
 
 2. Philo speaks of a church f^ of an army of men and 
 women f^ of a person from whom one receives mys- 
 teries.^^ "For we should acknowledge only one relation- 
 ship, namely a mutual zeal for the service of God, and a 
 desire to say and do everything that is consistent with 
 piety * * * for such men all lay claim to a more 
 venerable and sacred kind of friendship. "^^ Philo con- 
 tinually attributes special interpretations to certain un- 
 named persons f^ he speaks of company of wise as spec- 
 ial inheritance of God.'^^ 
 
 3. There are lesser and greater mysteries f^ also then 
 recent ones.^^ 
 
 4. We have the subjects of some of the mysteries. 
 
 (a) That generation and creation were identi- 
 cal.'*^ This would have avoided the Athanasio- 
 Arian dispute. 
 
 (b) The great first cause; virtue; third,, the 
 generation of both."*^ 
 
 (c) About God and the powers in him: there 
 is one equal to the others in honor, that is, the 
 legislative one, which both rewards and punishes.'*^ 
 
 (d) About God and his powers. ^^ Evidently 
 an attempt to save Jewish monotheism from the 
 logical disruption into "many" of Herakleitos ; an 
 adumbration of the Trinity. 
 
 (e) About God appearing "as a threefold image 
 of one subject, one image of the living God, and 
 of the other two as if they were shadows irradiated 
 by it." The Trinity.^^ 
 
 5. Exclusion from his mysteries^^ of all who do not 
 have 1, piety; 2, baptism; 3, evidences of experiential joy 
 and perseverance. 
 
 6. He himself acts as hierophant or expounder of 
 sacred mysteries to certain qualified persons, not others.'*'^ 
 
ALLEGORIC INTERPRETATION AND MYSTERIES 23 
 
 7. Was his society oath-bound, with a permanent roll 
 of members ?"*^ 
 
 On the whole therefore it would seem as if, temporar- 
 ily at least, Philo had been associated with other like- 
 minded members of mystic orders. However in his later 
 years he probably dropped most, if not all outward con- 
 nection with such associations.'^^ 
 
 5. THE BASIC TWIN MYSTERIES. 
 
 That God and the world and man are all kindred was a 
 commonplace, as Paul quoted from Cleanthes. Philo re- 
 states this^^ and logically it forms the spring for all 
 knowledge about God. The means by which this prin- 
 ciple produces knowledge of God is the application (alter- 
 nate and fanciful) of two twin principles — namely, that 
 God is like man (Gen. xxxi. 13), and that God is not like 
 man (Numb, xxviii. 19). The first, figurately for instruc- 
 tion,^^ the second, really.^- Had this distinction been held 
 to firmly it would have saved most of the Arian contro- 
 versy, which depended mainly upon the wilfulness with 
 which these two principles were employed or rejected. 
 
 Of course it will be remembered that it was only by 
 juggling with these two principles that both Athanasuis 
 and Arius held to their own doctrines and refuted each 
 other, each with the same success. At bottom of the 
 controversy was of course fancy in application of these 
 principles, which can be used to prove any statement 
 whatever about God. 
 
 For Philo, however, these principles develop into his 
 great hierarchic conception of the universe, founded on 
 emanation or creation of like from like, founded on 
 Platonism. 
 
 6. PLATONIC SIMILARISM. 
 
 The Platonic conception of an elder invisible eternal 
 world of ideas from which the visible temporal world 
 proceeded^""^ (explaining the Biblical reference that the 1 
 unseen things are eternaF^) makes those ideas'''^ as it 
 were the Archetypal seal^® in the wax of matter^''^. Or 
 again, they or the Logos are models^* or the die that 
 stamps the coins^^. 
 
24 THE MESSAGE OF PHILO 
 
 Succinct as this statement is, it furnishes the platonic 
 key for the idea Philo had of all, creation, life, and pro- 
 gress, and should by the reader be remembered to the 
 end as interpreting principle of every Philonic utterance. 
 
 7. DEGENERATION VERSUS EVOLUTION 
 
 While this Platonic Similarism is very beautiful in one 
 sense, it has, however, one great limitation : it applies 
 only to the physical world, in which, as modern science 
 agrees, the law of Sufficient Reason is gradually causing 
 a degradation of available world force, so that the most 
 perfect was at the beginning, and the least perfect will 
 be at the end of times. 
 
 When however Philo takes the attitude that the first 
 man was best, and that since then a gradual degeneration 
 has set in^^, then our modern view of ascending evolution 
 takes an exactly contrary attitude ; the perfect is not in 
 the past, to be looked back to, but in the future and 
 yet to be. 
 
 Philo therefore occupies a spiritual standpoint directly 
 opposed to the modern principle of improvement, pro- 
 gress, and evolution. It need hardly be pointed out that 
 unfortunately Philo is not alone in this antiquated atti- 
 tude. 
 
 8. THE SIGNIFICANCE OF NUMBERS. 
 
 When we transport ourselves back into Philo's age, 
 that had no recognized numerals to express numbers, but 
 used only the usual letters of the alphabet which some- 
 times chanced to form words, therefor, it was only 
 natural to look for some significance of perfection or im- 
 perfection in numbers, especially as Pythagoras had in- 
 troduced this into philosophy. Philo, however, never 
 went further ; it remained for the gematr'ia of the Qabal- 
 ists to assert that words meant the same thing, because 
 their letters totaled the same, if used as numbers. 
 
 Significance in numbers should not be looked on as a 
 desirable mystery, but as the expression of the childish- 
 ness of the race which did not yet possess numerals free 
 from the associations of letters, and which should be left 
 behind as soon as possible. 
 
CHAPTER 1I1.-G0D. 
 
 We must never, in studying Philo's message, forget 
 two important warnings. 
 
 First, we must not attempt to discover a logical, un- 
 varying, coherent system of philosophy. We have al- 
 ready seen what Philo thought of any person who taught 
 such literalism ; and we may imagine what Philo would 
 have thought of any person who should attempt to make 
 an accurate, coherent, logical system out of his own 
 views. And this could be done only by Procrustean 
 methods. Philo's aim was not accurate literalism ; he 
 wished to edify. 
 
 Second, Philo's works were written at various periods 
 of his changeful life. From period to period his views 
 have altered; and indeed we find the old man, immersed 
 in political activities, look back with envy at the visions 
 of his youth. Besides there is no certainty about the 
 chronology of many of his writings, so that we cannot 
 trace any reliable development therein. There is nothing 
 left us to do but to consider his views and writings as a 
 composite picture from which to derive his message in 
 as orderly fashion as may be consistent with fidelity. 
 1. THE UNITY OF GOD. 
 
 To the Unity of God Philo held tenaciously, as the 
 bond that held him to official Judaism. God is the one 
 true living God\ the one fountain of life^; hence the 
 "living" God.3 
 
 He is also the God "par excellence" ho ihcos, as dis- 
 tinguished from the Logos who is only tlieos.^ He is 
 beyond comprehension.^ He is to the world what parents 
 are to their children.** He has no need of anything'^ ; 
 he outstrips everything^ ; he can never stop creating.^ 
 "He himself is to himself everything that is most hoiior- 
 able — relative, kinsman, friend, virtue, prosperity, happi- 
 ness, knowledge, understanding, beginning, end, univer- 
 sality, judge, opinion, intention, law, action, suprem- 
 acy."^^ His activity may be called either begetting or 
 creating, at will, and Pliilo considers this one of his 
 mystic secrets,'^ thus fusing Egyptian Heliopolitan vio- 
 
26 THE MESSAGE OF PHILO 
 
 lence — creation (and Hebrew creation) with Hermopol- 
 itan seed — logos — word Emanation ; in this theory also 
 introducing unity. 
 
 We are to go out of the city of Self and attribute all 
 actions to God.^^ Reminding us of Gnosticism (Simon), 
 God is the only being who stands firmly^^ ; relying^'* on Dt 
 V. 31, 'Stand here with me'; for He is the most ancient 
 author of all things ; and also^^ relying on Ex. xvii. 6 ; 
 where we find introduced the idea of dwelling or stand- 
 ing on the "rock." So also Ex. xxiv. 10 expresses^^ 
 the firmness of God. It is on this solid foundation that 
 r*sts God's covenant (Gen. ix. 10) with man. 
 
 God produced the Universe as a father alone, with- 
 out a mother. ^'^ 
 
 His existence is proved by teleology^^ ; a Godless 
 world would be like a flute blown by itself.^^ 
 
 God himself is uncreated.^*^ 
 
 2. THE GOODNESS OF GOD. 
 
 God as one is the Platonic good, and cause of good 
 only.^^ He is the unmingled good-- and intermittent 
 good.^ Moreover is the most glorious of all things^*; 
 the most righteous being possible.^^ He is all happi- 
 ness.^® 
 
 His being the only possible Savior of man will be con- 
 sidered under the head of God's powers. 
 
 The cardinal doctrine of theology is the platonic one 
 
 that God is good. For man to attribute his own evil to 
 
 God as its cause is blasphemy, and the unpardonable 
 
 sin.^"^ 
 
 3. THE MANIFOLDNESS OF GOD. 
 
 It was in this that Philo held with Greek Philosophy, 
 and later Alexandrian Hebraic development. So, God 
 is conversing with his own virtues as instruments, as 
 "us," as Elohim.-^ He is surrounded by many powers^^ 
 which are subordinate, sitting by as assessors.^*^ His 
 daughters are the Graces.^^ 
 
 It would seem that these "powers" of God are hier- 
 archically subordinated'^- to the Logos, being, as it were, 
 "colonies" of that most excellent metropolis or city, "to 
 flee to which is the most advantageous course of all." 
 
GOD 27 
 
 It may be suggested that this subordination of the 
 divine powers to the Logos may be no more than a fusing 
 of what may have been originally different conceptions : 
 the Greco-Egyptian Logos with Jewish personification 
 (Zoroastrian?) of good qualities (Is. xi. 2); giving all 
 these names to the Logos naturally split the Logos into 
 these personifications ; again^^ the Logos seems to be the 
 bond of Unity between divine Goodness and Authority, 
 making the Logos logically prior to them "it is owing 
 to reason — Logos that God is both a ruler and a good." 
 
 However, there is no doubt as to the subordination of 
 these powers to the Supreme God of the universe : "The 
 Supreme being is God, who has raised his head above all 
 his powers, and who is beheld independently of them, 
 and who makes himself visible in them."^"* "For the 
 abrupt rock is the Wisdom of God, which being both 
 sublime and the first of things he quarried out of his 
 own powers. "^^ 
 
 4. THE SECOND GOD OR LOGOS. 
 (a) Procession. 
 
 It may help us to understand Philo's conception of the 
 divine Logos to notice his psychological opinion that a 
 word is a shadow of a deed^^ so we find the Logos is the 
 Shadow of God^" as Mohammedans still hold. Hence, 
 the Supreme ho thcos, who is the fountain-head rock, is 
 the deed of which the fountain is the shadow or word. 
 So God "is the highest and most ancient authority of 
 power, from which the creation of all existing things was 
 shed forth, and the stream of wisdom flowed; 'for I am 
 he who brought the stream of water out of the solid rock 
 (Dt viii. 15).'" Hence he is called the Fountain of 
 God.38 
 
 Kindred to this idea is that of his procession from 
 Ho Theos as a ray from the sun.^^ 
 
 In reference to man, then, we find him, "the most 
 ancient word' as 'the fountain of man's reason. "'^^ 
 (b) Division. 
 
 We must remember that theology grows out of phil- 
 osophy ; which is rooted in psychology ; which springs 
 from current language. Therefore, because the Greek 
 
28 THE MESSAGE OF PHILO 
 
 language used one single word as a pun for reason and 
 word, so the Stoics*^ (Drummond i. p. 110) declared a 
 human psychological distinction between indwelling rea- 
 son-logos {endiathctos) and externalizing word-logos 
 (prophorikos). While Philo never applies these terms 
 to the divine Logos, he makes the distinction of the 
 "planning" and "building,"^^ "patterns" and "imita- 
 tions"'*^; "inheritor" and "inheritance" both together 
 forming the sum of the invisible world of ideas'*^ (Cher. 
 14). In other words, by this convenient linguistic pun 
 Philo thought he was explaining the corelation of the 
 one and the many — and perhaps he came as close to it as 
 anybody ever will. 
 
 The present purpose being not a discussion of Philon- 
 ism, we must limit ourselves to two lists, as complete as 
 possible, of names of the Logos, which will, better than 
 anything else, describe his nature. 
 
 (c) Inner Logos Name- List. 
 
 Angel, eldest*^; Appointed'*®; Archangel, great, of 
 many names^''' ; Beyond nature's beauty*^ ; Covenant^® ; 
 Cup-bearer of God^^; Face of God'^* ; First-born'^^; First- 
 born son^^; Fountain^^; Gift^"'^; God^*^; High-priest^''^; 
 Hostage^^ ; Image^^ ; Image of God, antitype of all 
 things'^'^ ; Inheritor®^ ; Instrument®^ ; Invisible, spermatic, 
 technic, divine Logos-word*"'"^ ; Lieutenant of the Great 
 King®^ ; Likeness®^ ; Mediator®® ; Member of Trinity®"^ 
 Mirror®^ ; Model®^ ; Model of Wisdom®'^ ; Name of God™ 
 Neutral between God and Man'''^ ; Paraclete-advocate'^- 
 Place of Ideas'''^ ; Propitiation'''^ ; Ransom"^^ ; Ray''^® 
 SeaF^; Second God^^; Servant^^ Suppliant«<> ; Sharp- 
 sighted and White. ^* 
 
 (d) Outer Logos Name-List. 
 
 Abides in man^- ; Ambassador^^ ; Angel^^ ; Angel of 
 Reproof^^ ; Ancient, most, Word as Fountain of Reason^® ; 
 Artist^^ ; Authority^^ ; Bread given for SouP^ ; Captain, 
 wise^® ; Charged with company of Stars^* ; Charioteer^^ ; 
 Desired'^" ; Divider of Human Faculties^^ ; Elder^^ ; Escap- 
 able, not^® ; Eye, unslumbering^'^ ; Food of Saints^^ ; Gar- 
 ment of World, clothed with^'' ; Governor and Director*®'^; 
 Guardian of Peace^®^ ; Home at Heliopolis*®^ ; Inherit- 
 
GOD 29 
 
 ance*"3; interpreter^^* ; Lord^"'"'; Manna^*"' ; Master of 
 Feast^^^" ; Model of Second Sun'"« ; Messenger^^^ ; Pilot^^*^ ; 
 Prompt and fiery sword^" ; Prophet^'^; Purifier^^^ ; 
 Ruler^^*; Seeker of erring^^^; Seen voice^^^; Shadow of 
 God^i^; Sharp sword^^^ ; Shepherd^i^ Solitude^^O; Soul 
 of world^^' ; Superintendent of Stars^^^; Swift, outstrip- 
 ping^-^ ; Witness, third, to every bargain.^-'* 
 
 5. THE POWERS. 
 
 As has already been explained, Philo had to harmonize 
 Greco-Egyptian Logos-teaching with Zoroastrian personi- 
 fied qualities. He did so by reading the latter into the 
 Logos; these various "spirits" together formed the divine 
 Spirit, of which more anon. 
 
 It has also been explained that we must not look for 
 consistency in such vague and fluctuating "descriptions" 
 of chief qualities of God, which might indeed be added 
 to by "recent"^^^ mystic information.^-^ We must sum- 
 marize. 
 
 (a) Twofold. 
 . No doubt the origin of any one power was Philo's 
 solution of the perennial problems of the origin of evil, of 
 the inconsistency between Mercy and Justice. As he was 
 a monotheist, and declared God unmingled good, he evi- 
 dently had to invent subordinate powers, which were 
 laws, sitting by as assessors and joint-inquirers^^ '^ so as 
 to excuse the good Lord from punishing, which would 
 be carried out by the female power justice sitting by, and 
 who would not rest till the offender was punished. ^-^ 
 
 Moreover he had a convenient linguistic and anthropo- 
 logical hook on which to hang his theories — that of father 
 and mother. As God is the father of the Lmiverse, so is 
 Wisdom, Virtue and Knowledge of God the mother of 
 all things. ^^^ 
 
 Again, he had a convenient Biblical ideogram in the 
 two words "God" and "Lord" which furnished him, 
 ready-made, the "two most ancient and supreme powers 
 of the divine. "^•''^ They are in short Mercy and Justice, 
 of which the older and faster is Mercy^^^ ; corresponding 
 to human psychological love and fear. Of these "God" 
 
30 THE MESSAGE OF PHILO 
 
 is the Benefactor^^^ whereas the "Lord" is the legislative 
 chastiser who rewards^^^ and punishes,^?'* 
 (b) Threefold. 
 
 Following the anthropological (and Egyptian) analogy, 
 father and mother (wisdom) have a son — the "only and 
 well-beloved Son," which is the world. ^^'^ However, 
 jj^i36 j^ jg |-i-,g Logos-reason which brings Mercy and 
 Justice together, and is their cause, as well as mediator. 
 
 On the contrary^^^ this triad appears as a threefold 
 image of one subject — one image of the living God, and 
 two Shadows irradiated by it. There is a whole section^^^ 
 on the three angel visitors to Abraham, which distinctly 
 (Abr. XXV.) mentions the middle power as the best, which 
 has sight of the living God ; next the right hand beneficent 
 "God," and third the next best punishing "Lord." And 
 it is the centre one or Logos, who promises the seed. 
 But again it is the God of the Universe himself (Logos 
 not mentioned) who appears in the midst of the two elder 
 powers^^^ to make up the three cakes. 
 
 This threefoldness is reflected in man's life as the 
 graces, the daughters of God.'***' While in God the 
 three principles had been cause, virtue and generation. ^"^^ 
 So in man they are : "The Lord God of three natures — of 
 instruction (Abraham), of holiness (Isaac), and of the 
 practice of virtue (Jacob)" (symbols).'"*^ 
 (c) Manifold. 
 
 Philo'^^ is going to enumerate five powers ; but unfor- 
 tunately there seems to be a hiatus in the MSS, obliterat- 
 ing the last, leaving the list of 6 cities of refuge as 
 follows : First the Metropolis, the Logos ; then its "col- 
 onies" are "the powers of Him who utters the Logos" — 1 
 Creative ; 2 Royal ruling ; 3 Merciful ; 4 Legislative for- 
 bidding ; the lost 5th was probably the rewarding power.^^** 
 We see here therefore only the addition of the Merciful 
 Saving power ; to bring this scheme in harmony with the 
 Trinity above would assign the Logos to the Executive 
 Punisher and Rewarder. As Philo mentions it as a mys- 
 tic secret*'*^ is it possible that this wa,s the idea of the 
 "Second Coming" of the Lord to judgment? 
 
CHAPTER IV.-THE WORLD. 
 
 1. THE WORLD ITSELF. 
 
 God is the world-souF just as stars are animals with 
 souls- and hence can display signs of future events.^ The 
 Zodiac symbolizes nature.** 
 
 The world itself is the younger likeness of the elder 
 invisible creation/'' As the invisible divine reason, per- 
 ceptible only by the intellect, is called the image of God, 
 so the image of this image is that light perceptible only 
 by the intellect — the universal light.*^ 
 
 The Aether is universal unquenchable fire, and is God — 
 the Logos being probably meantJ So the world is a 
 temple of God in which the angels are priests.^ God is 
 thus the husband of the universe.^ 
 
 Blood of animals is the life of the flesh^"; the weakest 
 of souls incarnate in fishes^^ ; they symbolize conceptions.^^ 
 Man by his nature kindred to animals is every animal. ^^ 
 The first man was the citizen of the world. ^^ In Paradise 
 plants had reason. ^^ Time came into being only together 
 with creation of the world. ^*' 
 
 Man, as single being, resembled God.^^ His age is 
 12 times periods of 7 years, which represent his stages 
 of growth. ^^ 
 
 Philo is not a heliocentricist : the earth is the centre, the 
 planets, from earth outward, occupying the following 
 order: Moon, Venus, Mercury, Sun, Mars, Jupiter, 
 Saturn, ^^ suggested by the seven-branched candlestick in 
 the temple. 
 
 Following Plato's "harmony of the spheres," there is a 
 music of the heavens^" the listening unto which imparts 
 immortality.^^ 
 
 2. ANGELS. 
 L Figurative. 
 
 It is difficult to decide definitely what Philo under- 
 stands by angels ; it would seem wiser to mention, in order 
 the various conceptions he denotes by them. 
 
32 THE MESSAGE OF PHILO 
 
 In the first place the "immortal words" by which care- 
 less souls are called back to holiness, are called custom- 
 arily angels.-^ This would seem to mean the words o£ 
 Scripture or the words in which God speaks to the soul, 
 figuratively called beams 'of light. 
 
 However,^^ we have also human "holy actions and 
 words" called "customarily" angels. However these 
 seem as above images of the divine actions and words 
 "those strangers from a foreign land, who had been re- 
 ceived in hospitality, namely, sacred and holy reasons, the 
 guards and defenders of the soul." 
 
 In this case therefore the word angel would seem to 
 be no more than a figurative expression for good human 
 acts and words, and their patterns, the divine thoughts 
 and reasons given to us by divine grace. 
 
 So also the flame of the burning bush in Horeb is called 
 an angel as relating (dieggeleto) the divine purpose.^* 
 2. Elements. 
 
 In the second place, angels seem to be connected with 
 elemental forces in the cosmos. So they appear to sup- 
 port the world as pillars.^^ "As pillars support whole 
 houses, so also do the divine powers support the whole 
 world, and that most excellent and godlike race of man- 
 kind." This was understood of angels by the monkish 
 compiler, his title standing, "About the doctrine that God 
 has made angels to be guardians of us." The connection 
 between them, however, is only one of invisibility^^ ; "We 
 ought to look upon the universal world as the highest and 
 truest temple of God, having for its most holy place that 
 most sacred part of the essence of all existing things, 
 namely the heaven ; and for ornament the stars ; and for 
 priests, the subordinate ministers of his power, the 
 angels." However, they seem to be distinguished from 
 the angels^''' : God, being one, has about him an unspeak- 
 able number of powers, all of which are defenders and 
 preservers of everything that is created ; and among these 
 powers those also which are conversant with punishment 
 are involved. Again it is by means of these powers that 
 the incorporeal world, perceptible by the intellect, has 
 
THE WORLD 33 
 
 been put together, which is the archetypal model of this 
 invisible world, being compounded of invisible species, 
 just as this world is of invisible bodies. 
 
 "Some persons, therefore, admiring exceedingly the 
 nature of both these worlds, have not only deified them in 
 their wholes, but have also deified the most beautiful parts 
 of them, such as the sun and the moon, and the entire 
 heaven, which, having no reverence for anything, they 
 have called gods. But Moses, perceiving their design, 
 says, "O Lord, King of the Gods (Dt x. 17) in order 
 to show the difference between the ruler and those sub- 
 ject to him." 
 
 3. Angels as Divine. 
 
 These cosmic elements are by their very cosmic nature 
 a part of the divine, and hence such themselves. So the 
 world^^ is the abode "of those gods which are visible to 
 the outward senses." They are called gods-^; purest 
 heroes,-'''^ and are said to be identical with the pagan 
 daimones^^ ; or according to Greek philosophy, the 
 heroes.^- They are the priests, "subordinate ministers 
 of God's power"*^^ in the temple of the universe ; and 
 they are called such (as the flame of the burning bush 
 in Horeb) "because it merely related (dieggeleto) the 
 events which were about to happen.""^ 
 
 4. Nature of Angels. 
 
 Apparently the souls of men and of angels are of the 
 same fundamental nature ; some of the "company of in- 
 corporeal souls" are "assigned to mortal bodies," and are 
 again subjected to a change of place according to certain 
 defined periodical revolutions ; but that others which have 
 received a more divinely prepared habitation look down 
 upon the region of the earth ; and that in the highest place, 
 near the other itself the purest souls are placed, which 
 Moses entitles angels ; souls which go as ambassadors and 
 messengers of good from the ruler of all things to his 
 subjects, and messengers also to the king respecting those 
 things of which his subjects have heard.-^^ If therefore 
 you cjonsider that "Souls, daimons, and angels are things 
 differing indeed in name, but one and identical in real- 
 
34 THE MESSAGE OF PHILO 
 
 j^y "36 "Angels are only souls hovering- in air"^^ "it is 
 necessary that the air also should be full of living beings, 
 invisible to us as the air." "Souls that have not thought 
 worthy to approach any one of the portions of the earth," 
 'Vhen hallowed and surrounded by the ministrations of 
 the Father, the Creator has been accustomed to employ as 
 hand-maidens and servants in the administration of mortal 
 affairs." Some of these good angels are "ambassadors 
 of man to God, and of God to man, and sacred and holy 
 on account of this blameless and most excellent office. "^^ 
 Philo quotes^^ Deut. xxxii. 7 Ixx. about the angels as- 
 signed as guardians over various nations. "And there is 
 also'*" in the air a most sacred company of incorporeal 
 souls as an attendant upon the heavenly souls ; for the 
 word of prophecy is accustomed to call these souls an- 
 gels." It would seem as if the difference between the 
 souls who incarnated to become men and those who did 
 not was either (as cause or result) that of perishable and 
 imperishable souls,*^ "the company of incorporeal souls 
 which revolve about the air and heaven." Possibly this 
 difference results from their not mingling with bodies, 
 "but such as have the irrational parts wholly cut out, 
 being absolutely and wholly intellectual, pure reasonings, 
 resembling the unit."^^ They are called by Moses "Sons 
 of God" inasmuch as they were not produced by any mor- 
 tal, but are incorporeal, as being spirits destitute of any 
 body.^^ 
 
 5. Angels as Saviors. 
 
 Angels may also appear as saviors'*^ : 
 
 And thanks be to God who giveth the victory, and who renders 
 the labors of the man who is a slave to his passions, though 
 ever so carefully carried out, still unproductive and useless, send- 
 ing down winged natures in an invisible manner for their destruc- 
 tion and overthrow. 
 
 6. Bad Angels. 
 
 Angels, just like souls of men, are bad, "unholy and 
 unworthy of any address," quoting Ps. Ixxvii. 49.^^ 
 
 The psychological process by which they become bad 
 seems to be described thus : "And the substance of angels 
 is spiiitual, but it occurs every now and then that on 
 
THE WORLD 35 
 
 emergencies occurring they have imitated the appearance 
 of men, and transformed themselves so as to have as- 
 sumed the human shape ; as they did on this occasion, 
 when forming connections with women for the production 
 of giants."^^ 
 
 3. REGENERATION— SEED OF GOD IN MAN. 
 The Stoic idea of God's seed being in man appears in 
 Philo prominently. The father sows the good seed of C 9 f f 
 reason in men,"*^ sowing the seed of virtues in the soul as 
 in fertile ground.'*^ The seed of happiness are incor- 
 poreal ideas. Men do not by sowing their seed and 
 "raising a generation" act of themselves any more than 
 a flute plays itself: it is God who by invisible nerves ani- 
 mates men as puppets,'*^ thus connecting reason and gen- 
 eration (logos endiathetos, mind; logos prophorilios, 
 words ; logos spermatikos, sperma) which is a mystery,^** 
 or, in plain English, a pun, or play on words,^^ 
 
CHAPTER V.-PYSCHOLOGY 
 AND ETHICS. 
 
 I. PSYCHOLOGIES. 
 
 I 
 
 1 1^(^ Philo being an electic, we cannot expect to find in him 
 
 r/,,,;y _.any exclusive, systematic, coherent psychology; on the 
 
 '^"Contrary, we find just what we expect: Platonic, Aris- 
 
 totelian and Stoic psychology jostling each other at 
 
 qUv4L. every turn. 
 
 t^f^Vlf^TfO/] ^ (a) Platonic Psychology. 
 
 ■^^ In respect to platonic psychology we must always 
 
 M <: carry in mind that the highest human faculty, reason^ is 
 ruled or partaken in by God, the fountain of the most 
 ancient word. It is undivided.^ Having this one divi- 
 sion to start with, we now look for a triple division in 
 
 "'^■^ addition. So we find^ that the seven-branched golden 
 ^^ candlestick in the temple suggests to him both the seven 
 
 i^,^ ; "planets," and the seven divisions of the human organ- 
 ism : highest, this divine Logos, the divider of all the 
 faculties and underneath three pairs (rational and ir- 
 rational). These are no doubt given^ as reason, sense 
 
 ,^ ^ ^ and nutritious soul ; or^ as soul, sense, and speech ; or^ 
 
 ^^fTTfas 1 reason, seated in the head, with virtue prudence; 
 
 2 passions, seated in the chest, with virtue courage ; 3 
 
 desires, seated in the stomach, with virtue temperance; 
 
 ' ^ 4 mind, as charioteer and pilot whose predominance is 
 
 ' ' justice. 
 
 (b) Aristotelian Psychology. 
 
 We are both animals (vivifying power) and also men 
 whose distinctive faculty is reason. Again'^ we have a 
 fairly complete scheme^: 1 Possessive power (bones), 
 shared by stocks and stones; 2 Natural power (nails and 
 hair), shared by plants ; 3 Imaginative impetuosity, shared 
 by animals ; 4 Mind, like soul of irrational animals ; 5 
 Comprehension, peculiar to human mind; 6 Reasoning, 
 
 
PSYCHOLOGY AND ETHICS 37 
 
 talk logos prophorikos ; 7 Reasoning, mind (endiatlietos), 
 common to divine natures. 
 
 (c) Stoic Psychology. 
 
 Evidently the last distinction is the Stoic double logos 
 in man,^ whose virtues are distinctness and truth (outer 
 and inner). 8 Sense appears in addition to above as 
 ally of mind.^^ 
 
 We may now consider a number of Stoic schemes : 
 Eight parts/^ mind and seven irrational parts, namely, 5 
 senses, tongue and generation (logos spcrmatikos). 
 Again^- into five outward senses, ^^ appetite with fear, 
 and grief ; passion with pleasure ; mind with reason.^'* 
 This it will be noticed is aga\in partly Platonic. Again^^ 
 we have body, soul, reason, virtue or logos, and God. 
 
 To suit this Platonic scheme we have a series of tripli- 
 cities (omitting the highest function, as divine). So we 
 have the four Platonic vices of folly, cowardice, intemper- 
 ance, injustice; we have the virtue of courage^^ as en- 
 dured, temperance as chosen; and justice as distributed. 
 The wise man's power is threefold, according to the 
 sphere in which it works. In the realm of ethics it is 
 moral philosophy; in the realm of heaven, natural phil- 
 osophy; and in affairs of the living God, piety or holi- 
 ness. ^"^ The graces man may seek are perfect virtue, im- 
 provement, and goodness of disposition.^^ Man's ex- 
 cellencies are expertness, perseverance, and memory. ^^ 
 
 An adapted sort of Platonism is found in the passage^^ : 
 
 1 Body, capable of motions ; vessel of soul ; and decayable ; 
 
 2 Sense, the five, body-guard of soul ; 3 Voice, physical 
 and rational ; 4 soul, dominant, holy, fragment of deity, 
 indivisible called "psuche" because ''cooled" when in- 
 fused into man. 
 
 (d) Original Psychology. 
 
 PTiilo believes in the sex of souls : they were made male 
 and female-^ ; and senses should be as subordinate to 
 mind, as woman to man.^^ 
 
 Senses are windows of the souF^ and their awakening 
 is the sleep of the mind,^''* which otherwise is unsleepingly 
 awake.^^ The mind is the sight of the soul,-*^ or rather 
 
38 THE MESSAGE OF PHILO 
 
 the eye of the eye.-^ Man cannot understand himself.^^ 
 The mind should be charioteer and pilot.^^ The senses 
 bring forth perception of objects in pain and anguish.^*^ 
 
 Philo is very fond of calling the highest mental function 
 the shepherd of the rest^^ ; the guide,^^ the good and 
 fktCo faithful shepherd,22 the "good shepherd."^^ This par- 
 ticularly^^ with a scheme of eight functions, as the leader 
 of the other seven. 
 " 2. WAR OF SOUL; GAMES; PRIZE. 
 
 An age, the chronology of which was determined by 
 Olympiads^*^ ; whose every city's diiitering chronology was 
 marked by cycles formed by recurrence of athletic con- 
 tests would be likely to bring out prominently the figure 
 of soul-progress as a war, or struggle. 
 
 We have elsewhere noted the conception of the world 
 as a theatre^''' in which the moral struggle was fought out 
 — it must appear therefore as a struggle^^ or war.^^ 
 If by any misfortune we are dragged into a physical or 
 earthly contest, "take care to be without delay defeated; 
 for then being defeated you will be the conqueror. . . 
 but as for those (contests) which are really wholly, study 
 yourself to gain the crown in them" and not in such as 
 admit of victors who have never abstained from any act 
 of violence or injustice.'^*^ This contest against pleasure 
 is a glorious struggle,'*^ and the Logos-word helps to 
 conquer the 4 passions and 5 senses.'*^ The habit of the 
 spirit to return to itself is illustrated by the runners in 
 triennial festivals running around the course.'*^ 
 
 Of course the protagonist of these soul-champions is 
 the passions,"'*^ "having the admonition of angels for his 
 gymnastic trainers."''^ 
 
 "But the divine army is the body of virtues, the champions 
 of the souls that love God, whom it becomes, when they see the 
 adversary defeated, to sing a most beautiful and becoming 
 hymn to the God who giveth the victory and the glorious triumph ; 
 and two choruses, the one proceeding from the conclave of men, 
 and the other from the company of women, will stand up and 
 sing in alternate songs a melody responsive to one anothers 
 voices." 
 
 And as Jacob has the angels as helpers, so he has God 
 as defender'*®: 
 
PSYCHOLOGY AND ETHICS 39 
 
 "All those who must do so . , . have the power of the 
 great king holding a shield over them, and in every place, and 
 at everj^ time, fighting in their defence. So God is a friend 
 to man."-*" 
 
 But the athlete must strip himself of all desires. Philo 
 tells^^ the story of the man who seeing a great procession 
 uttered, "See all the things of which I have no need" — 
 in connection with the soul's struggle in the theatre of 
 life. 
 
 In this struggle we notice the shield of divine protec- 
 tion;*^ the Sword of the Logos, who is described as the 
 sharp divider f^ reason as a defensive armor f^ God is 
 armor and defender ;^^ and the virtues are a complete 
 armor.^-'' 
 
 In this holy contest the athlete and philosopher^"* fights 
 for an incorruptible crown,^^ getting prizes set by vir- 
 tue,^^ the greatest of which is to see God.^'^ 
 
 In such a glorious struggle then, let not the hands 
 droop.^^ 
 
 This warfare is moreover uncompromising. It is im- 
 possible to find place in the heart, at the same time, for 
 love of the world, and God.^^ Man^'^ 
 
 "cannot be made a true priest who is still serving in human 
 and mortal warfare, in which vain opinions are the officers of 
 the companies ; and that he cannot be a peaceful man, who does 
 not in sincerity cultivate and serve, with all simplicity, the only 
 being who has no share in warfare and everlasting peace." 
 
 3. HUMAN IMPERFECTIONS. 
 
 While Philo's ideals led him to gorgeous dreams, his 
 common sense never lost sight of the fact that all men 
 must die, as human f^ that all have sinned f" that none 
 are perfect f^ and indeed that perfection is impossible ;°^ 
 indeed, immortals are no more found among men.^-' 
 
 4. PERSONAL RELIGION. 
 
 God is the husband and father of the soul,^^ and may 
 appear to it by means of an angel or directly himself.°'^ 
 Prayer should be made daily before beginning one's 
 avocation f^ and the good man is in relation of friend- 
 ship with God.^^ 
 
 It is impossible to find place in the heart, at the same 
 
40 THE MESSAGE OF PHILO 
 
 time, for love of the world and of God;"^ we thus must 
 
 seek solitude,'^^ and this is described as seeking refuge in 
 
 God, where alone is content.'- Piety to God is therefore 
 
 the only fortress."^ 
 
 We must give up the worldly warfare : Man''* 
 
 "cannot be made a true priest who is still serving in human 
 and mortal warfare, in which vain opinions are the officers of the 
 companies ; and that he cannot be a peaceful man, who does not 
 in sincerity cuhivate and serve, with all simplicity, the only 
 being who has no share in warfare and everlasting peace." 
 
 5. FLIGHT OR REFUGE. 
 
 The suppliant Logos fled to God and was his sup- 
 pliant for mankind.''''' "Whosoever shall flee thither shall 
 live." But is not everlasting life a fleeing for refuge to 
 the living God? and is not a fleeing from his presence, 
 death ?"'^^ "But the most undeniable proof of perfection 
 is for a man to be a fugitive to God, having abandoned 
 all concern for the things of creation."''^ "And it is very 
 felicitously that he has called the Levites a ransom, for 
 nothing so completely conducts the mind to freedom as 
 its fleeing for refuge to, and becoming a suppliant of 
 God."'''^ The road of this flight is the royal path of the 
 mean -J^ 
 
 "Wisdom, by which alone suppliant souls can find a way of 
 escaping to the uncreated God ; for it is , natural that one who 
 goes without any hindrance along the royal road will never 
 feel weariness before he meets with the King." 
 
 6. THE END OR GOAL. 
 
 While the standard of Ethics of Aristotle (happiness 
 as result of living according to nature )^° appears, Philo 
 himself looks higher, to immortality,^^ so that the wise 
 seek a celestial country.^- So peace consists in sight of 
 God,^^ and for the wise man stability lies in advancing 
 towards perfection.^^ The prize of practical piety was 
 seeing God.^^ 
 
 But there is another, and an unselfish cause for the 
 existence of man — and that is, praise of God. ^^ So that 
 the world may be a perfume of gratitude to God, in- 
 cense — altar.^^ 
 
 Philosophy is man's true mistress,^^ and perfection his 
 
PSYCHOLOGY AND ETHICS 41 
 
 aim, so as to become the ideal perfect man.^'^ Heaven is 
 to become a home^'^ and virtue. Man is a short-lived 
 heaven^^ and receives a heaven,''^ the Logos being both 
 inheritor and inheritance.^^ The mind is called a heaven ; 
 for natures only comprehended by the intellect are al- 
 ready in heaven.^"* The end of wisdom is holy mirth.^^ 
 Old age gradually promotes the sight of God.*-^^ 
 The prizes of the soul-struggle are dignity, terror, and 
 beneficence.®'^ 
 
 While we have seen elsewhere that Philo is perfectly 
 sane as to human imperfection, nevertheless his ideals do 
 not fail to scale the very heights. Our religious struggle 
 is an advance towards perfection.^® We are to arrive to 
 the height of perfect knowledge f^ and perfect wisdom^^*^ 
 and attain to perfection. ^"^ 
 
 7. THE WISE MAN. 
 
 Another characteristic Platonic conception is that of 
 the sophos, or Wise Man, an ideal perfect man. The 
 wise man is the friend of God.^^^ He is the temple of 
 God, and the process by which he becomes such is 
 described in the Chapter on Inspiration. He is a soul- 
 pilot ;^^^ becomes a ransom for bad men (as did Lot),^*^'* 
 and makes a city happy. ^"^ He is mindful of the ancient 
 heroes^"^ and aemigods,^^^ and considers the ideal of the 
 temperate man.^^® 
 
 The wise man is a composite of all good qualities 
 
 shown in all good men, as set forth in the following 
 
 eloquent passage •}^^ 
 
 "Accordingly, every one of them takes up in his hand what 
 belongs to himself; and, having taken it up, binds all the parts 
 together ; the man well endowed by nature taking up the parts 
 of dexterity, and perseverance, and memory, of which natural 
 good endowments consist; the man who has learnt well takes 
 up the parts of listening, tranquility and attention ; the man 
 willing to endeavor takes up courage and a happy confidence 
 which does not shrink from danger; the man inclined to gratitude 
 takes up praises, panegyrics, hymns and blessings, both in 
 speaking and in singing; the man who is eager for wages takes 
 up unhesitating industry, most enduring gratitude and care, 
 armed with a promptitude which is not to be despised ; he who 
 pursues light rather than darkness takes up wakefulness and 
 acuteness of sight ; the man who is an admirer of the division 
 
42 THE MESSAGE OF PHILO 
 
 of and distinction between things takes up well-sharpened rea- 
 sons so as not to be deceived by things similar to one another 
 as if they were identical, impartiality, so as not to be led away 
 by favor, and incorruptibility; he who, in something of a pirati- 
 cal fashion, lays ambuscades against those who counterplot 
 against him, takes up deceit, cajolery, trickery, sophistry, pretence 
 and hypocrisy ; which being in their own nature blamable, are 
 nevertheless to be praised when employed against an enemy; 
 he who studies to be rich in the riches of nature takes up 
 temperance and frugality; he who loves peace takes up obedience 
 to a law, a good reputation, freedom from pride, and equality." 
 
 8. ETHICS. 
 
 While Philo's eclecticism might lead us to expect a 
 Jesuitism, his anxiety for edification preserves him from 
 it ; and nothing is more refreshing than his constant itera- 
 tion that we must seek justice justly.^^^ We are to say 
 what is right at the right time.^^^ A judge should pursue 
 what is righteous in a righteous manner (3.370-LS, Dt 
 xvi. 19). 
 
 However, on the other hand, he is in no sense a fan- 
 atic. As fear is better than a defeat,^^" so it is better to 
 run away when danger threatens. ^^^ Prudence is a sav- 
 ing virtue, and not the least of its offices is to avoid dis- 
 cussions.^^* It is not impossible that it is just such wis- 
 dom that enabled Philo to survive such trying times. 
 
 Philo is clear-sighted enough to see there is no ab- 
 solute moral standard, ^^"^ and that even his own native 
 Jewish laws were differently interpreted and practised 
 in different places. ^^^ The higher unwritten law is sym- 
 bolized by Abraham, ^^" shown by faith. 
 
 However, Philo's whole conception of life is basically 
 moral : earth is only a most holy theatre''-''-^ where man 
 struggles to develop divine powers (as we will see else- 
 where more at length). His idea of a Church "elder" is 
 that he is most worthy, or oldest in virtue. ^^'^ The idea 
 of "Bliss" or "blessedness" he analyses into "worthy of 
 bliss" in Scriptures, and "praise" on the part of man.^^^ 
 He is unwavering in his insistence that only the pure- 
 hearted, whether officially so recognised or not deserve 
 admission to the temple ; and that even priests if un- 
 worthy desecrate it.^-^ Here arises the doctrine of in- 
 tentions. 
 
PSYCHOLOGY AND ETHICS 43 
 
 The high-priest symbolizes in man, conscience.^-- As 
 man can rise higher than the animals by this very faculty, 
 so can he by moral guilt make himself viler than they.^-^ 
 Wisdom, virtues and justice are their own rewards, there- 
 fore, as they build up the man.^-'* Piety and ministering 
 to God is no direct benefit to God, but to man himself.^--' 
 Virtue is therefore advantageous^-^ (the modern utilitar- 
 ian standpoint) ; and this individual morality supplies the 
 principle on which Ethics may be based ; as we said above 
 there was no universal law without modifications. 
 
 We thus see that Philo represents modern ethical 
 stand-points, and is thoroughly moral in tone. We 
 must, however, with regret, acknowledge the following 
 passage •}-'^ 
 
 "He who in something of a piratical fashion la3's amhnscades 
 against those who counterplot againts him, takes up deceit, 
 cajolery, trickery, sophistry, pretence and hypocrisy; which being 
 in their own nature blamable, are nevertheless praised when 
 employed against an enemy."' 
 
 Though we may not excuse, yet we may explain this 
 by the bitter and relentless persecutions to which the 
 Jews were exposed in Alexandria, by Flaccus. 
 
 9. PRACTICAL ETHICS. 
 
 Faith is the queen of all virtues. ^-^ and is the unwrit- 
 ten law Abraham symbolized. ^-^ So the good hopes are 
 the doorkeepers of virtues.^^*' 
 
 The ideal is perfection ; next in worth comes repentance, 
 and third love of virtue, which yields rest (Noah)''-^^ 
 The three graces^^- constitute three paths of the soul up- 
 wards^^^ which are symbolized by 1, Abraham or in- 
 struction ; 2, Isaac or natural virtue ; and 3, Jacob, whose 
 practice in wrestling attained the prize of seeing God. 
 
 The negative golden rule is given at length. ^^'* Free- 
 dom lies in not fearing death. '-"^^ The upward road is 
 hard.^^^ Daily prayer is enjoined. ^^'^ The "path" js 
 recognized. ^^^ Friendship is praised.^^'^ 
 
 Alodesty is only half a virtue without its correspond- 
 ing boldness '}^^ 
 
 "But this angel, who is reproof, at the same time friendly 
 and full of advice out of his good will teaches (her) the soul 
 not to feel only shame, but also to entertain confidence; for 
 
44 THE MESSAGE OF PHILO 
 
 that modesty is but half a virtue, when separated from proper 
 boldness." 
 
 10. TEMPERANCE. 
 
 Evidently, the maxim "nothing in excess"^^^ suggests 
 temperance and moderation. Only he who has seen tem- 
 perance and God is safe from death, ^"^^ typified by the 
 healing brazen serpent looking at whom men who are 
 bitten by pleasure^**^ shall live in soul. The mind full of 
 sobriety is a libation to God.^^'* We may learn modera- 
 tion from considering the misfortunes of others. -^^^ 
 
 11. MAXIMS— THE ROYAL ROAD OF THE 
 
 MEAN. 
 
 Philo is full of the proverbial wisdom of this civiliza- 
 tion and culture. "Life is short, art is long."^'*^ "Noth- 
 ing in excess ;"i^^ Pythagoras "Ipse dixit i"^"*^ "A friend 
 is a second self."^^^ 
 
 We are however less familiar with "Imitate God"^^'' 
 and "Be ye skilful money-changers"^^^ which has gained 
 some notoriety as one of the lost Logia of Jesus. Be- 
 sides^^- we are told that evil thoughts may be condoned 
 and ignored, but what goes through the mouth makes us 
 responsible ; for^^^ what is said can never be recalled. 
 "The word is a shadow of a deed"^^^ has a certain sound 
 as if it were a maxim. Likewise life is conceived of as a 
 ladder,^^^ although this is again denied, and life com- 
 pared to a flight to God.^^^ The uncertainty of fortune 
 seems also proverbial.^^'^ 
 
 The middle royal road is the right one. "For it is 
 better to proceed along the middle road, which is that 
 which is really the royal road, and which the great and 
 only King, God, has widened to be a most suitable abode 
 for the souls that love virtue. "^-^^ "But that we may not, 
 through deviating from the right road be compelled to 
 yield to one of two rival faults let us desire and pray to 
 be able to proceed straight along the middle of the road. 
 Now the middle between temerity and cowardice, is cour- 
 age ; the mean between profuse extravagance and illiberal 
 stinginess, is temperance ; that between crafty unscrupul- 
 ousness and folly is prudence ; and the proper path be- 
 
PSYCHOLOGY AND ETHICS 45 
 
 tween superstition and impiety, is piety."^^^ This middle 
 path is the way of wisdom's escape of the soul to God.""^ 
 Its special advantage is that on it occur no delays from 
 hindrances.^^^ 
 
 12. SECULAR EDUCATION. 
 
 Philo was no enemy to education. ^^- 
 
 "It is profitable, therefore, to abide among these and other 
 sciences resembling them, and to devote one's especial attention 
 to them. For perhaps, I say, as has happened to many, we 
 shall become known to the queenly virtues by means of their 
 subjects and hand maidens. Do you not see that our bodies do 
 not use solid and costly food before they have first, in their 
 age of infancy, used such as had no variety, and consisted merely 
 of milk? And in the same way think also that infantine food 
 is prepared for the soul, namely the encyclical sciences, and the 
 contemplations which are directed to each of them. But that 
 the more perfect and becoming food, namely the virtues, is 
 prepared for those who are really full-grown men." 
 
 13. WOMAN. 
 
 The picture of the temperate woman^^^ and of the 
 wicked woman^^^ is one of Philo's masterpieces of elo- 
 quence, and has to be read to be appreciated. Perhaps 
 this high idea of women's possibilities was impressed on 
 him by his wife who on her part is best described by the 
 story that she was once rebuked by an acquaintance for 
 not wearing ornaments, whereon she answered somewhat 
 in the style of Cornelia of the Gracchi, that her husband 
 was her sufficient ornament.^*^^ Women in the Scriptures 
 are said to be "built" not "made," because their presence 
 constitutes man's home.^*^^ 
 
 Woman was however sharply sundered ofif from man 
 by the fact that souls were by birth male or female. ^®^ 
 Besides, woman's subservience to man was in his eyes 
 so axiomatic that he illustrates the body's relation to the 
 mind thereby.^^^ Nevertheless God is specifically called 
 the painter of woman, suggesting that Philo was not 
 insensible to her charms^*'^ — yet even so, her place is 
 strictly within the home.^'^^ Still both man and woman, 
 each in his sphere, cannot replace each other : a mannish 
 woman is only half a man, while a feminine man is con- 
 sidered a hermaphrodite.^'^^ 
 
46 THE MESSAGE OF PHILO 
 
 14. SOCIAL. 
 
 The only allowable purpose of marriage is procreation 
 of children. ^"^ 
 
 Freedom comes as a result from ministration to God, 
 and hence are men ransomed. ^"^ 
 
 Equality appears in the creation of the universe as the 
 idea of the creator. ^'^'* There were no slaves among the 
 Therapeuts.^'^^ 
 
 The good constitution of a well-governed democratic 
 government is a hymn to God.^'''^ 
 
 The whole marvelous treatise on "that the virtuous 
 Man alone is Free" should be read in this connection. 
 Also that on Joseph, or "the Life of a A^an occupied with 
 Affairs of State."i^' 
 
 15. POLITICAL. 
 
 (a) Jews. 
 
 With all sincerity Philo holds that the Jews have the 
 priesthood and prophecy for the whole world,^'''^ and he 
 instances their humanity for all in the high-priests' yearly 
 prayer for all humanity^™ In his eyes the Jews were not 
 less numerous than all other nations together^^'^ ; he men- 
 tion the Jewish first-fruit storehouses all over the 
 world,^^^ and instances the catholicity of the Jerusalem 
 sacrifices for the emperors which he expects will be 
 performed for ever.^^^ The Jewish Synagogues in pagan 
 lands he frequently mentions,^^^ and lets his zeal outrun 
 his memory of the Cherubim in insisting there were no 
 representation of living things in the temple. ^^'^ He gives' 
 a lively picture of the difficulties the Egyptian governor 
 had in trying to abrogate the Sabbath.^^^ He has written 
 a whole treatise on Humanity^^^ to show how philan- 
 thropic the Jewish law was. 
 
 To Philo, Adam was the first citizen of the world,^^'^ 
 and the Jew, by virtue of his Biblical genealogies, the 
 first nobleman in the world. ^^^ Jewish renegades or 
 deserters were therefore the worst offenders in hell ; they 
 were permanently abandoned by God.^^^ 
 
 (b) Judgment of Judaism, 
 
 Under "circumcision" has been noticed the "novelty" 
 
PSYCHOLOGY AND ETHICS 47 
 
 of a circumcision of circumcision, where it was implied 
 that even the circumcised mit^iit lead stained lives and 
 were in need of God's purification. •''^' In the description 
 of judgment, the pious proselyte is to be promoted to 
 prominence, while the Jew, the "man of noble descent"^^^ 
 who has adulterated the coinage of his noble birth will 
 be hurled down to Tartarus "in order that all men who 
 behold this example may be corrected by it, learning that 
 God receives gladly virtue which grows out of hostility 
 to him, utterly disregarding its original roots, but looking 
 favorably on the whole trunk from its lowest founda- 
 tion, because it has become useful, and has changed its 
 nature so as to become fruitful. "^^- 
 
 The idea of the bad vine-shoot being cut off and 
 the good vine being grafted in is found in,^*^^ where he 
 contrasts the name "Eliphah" with "Amalek" who are 
 "the people looking up" — passion. The father of this is 
 Eliphah : "God has scattered me." 
 
 "But does it not follow that when God scatters, and dispenses, 
 and discards the soul, banishing it from himself, irrational 
 passion is at once engendered? For he plants the mind which 
 can really behold him, and which is really attached to God, the 
 vine of a good kind, stretching out its roots so as to make 
 them everlasting, and giving it abundance of fruit for the 
 acquisition and enjoyment of the virtues. On account of which 
 Moses praj'S, saying, 'Bring them in, and plant them in' (Ex. xv. 
 17), in order that those divine shoots may not be ephemeral, but 
 long-lived, and lasting for ever." 
 
 In any case, while Philo usually teaches hell as sanative 
 punishment, he does believe in final abandonment by God 
 for Jewish renegades or deserters^^* — inferring that there 
 were such in his day. 
 
 16. APPRECIATION OF THE EGYPTIANS. 
 
 Though Philo lived in Alexandria, and no doubt ab- 
 sorbed the main problems of Egyptian theology (com- 
 promise between creation and emanation, the Word, the 
 triad, etc.), he knew little of the exoteric Egyptian rites, 
 and had but a low idea of their character. 
 
 The Egyptians are inhospitable and intemperate^®" ; 
 conceited, and disposed to ennoble things that are not 
 noble^^G; boastful also.^"^ 
 
 They symbolize the body and its appetites.^®^ 
 
48 THE MESSAGE OF PHILO 
 
 Circumcision Philo recognizes as originally Egyp- 
 tian.^^^ He also seems to refer to their practice of 
 shaving as outward sign of a vow.^°*^ The age of puberty 
 in Egypt was 14 years.^^^ 
 
 However, Philo seems to be misinformed as to the 
 name of their sacred bull, which he gives as Typhus 
 or evil.^^^ 
 
 Heliopolis^*'^ seems to be symbolically the home of the 
 Logos.^^^ 
 
 However Egyptians are the nation fullest of wisdom, 
 as in the matter of circumcision.^^^ Yet are they 
 flighty206 : 
 
 "The Egyptian character is by nature most especially haughty 
 and boastful whenever so slight a breeze of prosperity does 
 merely blow upon it, so that men of that nation look upon 
 pursuits of life and objects of ambition of ordinary men, as 
 subjects for laughter and downright ridicule," 
 
CHAPTER VI.-CHURCH AND 
 SACRAMENTS. 
 
 1. THE CHURCH. 
 
 Men should have but one relation only — namely, the 
 bond of friendship to God.^ This no doubt underlies a 
 common organization : the "company of the wise is an 
 especial inheritance of God"- ; he mentions his consider- 
 ation for the world's opinion of such as are likeminded 
 with him and associated with him, so that he can speak 
 of a code of morals, of opinions, and of action of "us,"^ 
 and is anxious about "reputation."^ He speaks of coming 
 into an assembly of the Ruler of the Universe,^ of a 
 Church^ and persons receiving the wordJ 
 
 "God wishing to send down from heaven to the earth an 
 image of his divine virtue, out of his compassion for our race, 
 that it might not be destitute of a more excellent portion, and 
 that he might thus wash off the pollutions which defile our 
 miserable existence so full of all dishonor established his church 
 amongst us." 
 
 "And in this year the man who had sown the graces of God 
 so as to produce many more good things, in order that the 
 greatest possible number of persons worthy to share them might 
 participate in them, finds also the barley producing an hundred- 
 fold." 
 
 "There is no subject respecting which anyone can make an 
 affirmation with greater certainty than he can respecting the 
 fact that the race of wisdom is without limitation or end. It 
 is well therefore, to enroll oneself under the banners of one 
 who discusses these matters without an oath, but he who is 
 not very much inclined to assent to the assertion of another 
 will at least assent to them when he has made oath to their 
 correctness. But let no one refuse to take an oath of this kind 
 well knowing that he will have his name inscribed on pillars 
 among those who are faithful to their oaths." 
 
 This*^ looks like an oath-bound society: and it is cer- 
 tain Philo had associates whose interpretations he men- 
 tioned anonymously^ and other associations with whom 
 he finds fault with for not caring enough for external 
 reputation and who live as solitaries "as if they had no 
 knowledge of any city, village, or house, or in short any 
 company whatever. "^° 
 
50 THE MESSAGE OF PHILO 
 
 He speaks of "elders" being such not by their age but 
 by their worth.^^ 
 
 "For he who is an elder really is looked upon as such, not 
 with reference to his length of time but to the praiseworthy- 
 ness of his life." "But the man who has been a lover of prud- 
 ence, and wisdom, and faith, in God one may justly denominate 
 an elder, forming his name by a slight change from the first." 
 "Let the virtuous man be called elder and first." 
 
 Philo speaks of philosophising on the seventh day,^- 
 and mentions the festival of the full moon^^ and the habit 
 of interrupting the speaker with words of assent.^'* 
 
 Philo refers Ps. xlvi. 4 not to Jerusalem,^^ but to an 
 invisible city of God, which is primarily the world, as 
 having received the zcJiolc cup of the divine draught. 
 Would not this refer well to the church? Secondarily, 
 it is the soul of man. Jerusalem means the sight of 
 peace, when, as in Ex. xi. 7, the dogs^''' of the outside 
 sense will be hushed. 
 
 At least he knew of such companies, oath-bound, as the 
 Essenes, even if the Therapeuts are to be denied.^" 
 
 While of course no statement of Philo's about oath- 
 bound mystic societies would be strong enough to con- 
 vince those who deny their existence, Philo's at least 
 highly equivocal language places the burden of proof on 
 those who deny their existence. 
 
 2. RESPONSES. 
 
 It seems to have been the custom in the religious com- 
 panies to which Philo belonged to interrupt the speaker 
 with "words of good omen," which may well have been 
 amen as well as omen, as Moses commanded his disciples 
 to assemble for the reading of the laws^^ : 
 
 "And in fact they do assemble, constantly together, and they 
 do sit down one with another, the multitude in general in silence, 
 except when it is customary to say any words of good omen, 
 by way of assent to what is being read." 
 
 3. APPOINTMENT BY LOT. 
 
 Appointment by lot was not unknown to Philo^^ : 
 "Some persons have contended that all magistrates ought to 
 have the officers appointed by lot ; which, however, is a mode 
 of proceeding not advantageous for the multitude, for the cast- 
 ing of lots shows good fortune but not virtue." 
 
 On the contrary, in Philo's religious body persons were 
 not even called "Elders" by age, but by virtue.-^ 
 
CHURCH AND SACRAMENTS 51 
 
 4. SECT. SACRIFICIAL. VICARIOUS. RANSOM. 
 
 A priest's office was higher than a king's.-^ A man 
 with such a view would very naturally have much sym- 
 bolism connected with sacrifices. We find therefore con- 
 tinual references to the temple. They are all correct, 
 with the exception of three where no doubt Philo must 
 have been temporarily misled by usage of language, for 
 elsewhere his statements seem correct — the priests enter- 
 ing the innermost daily,^" shew-bread in the innermost,-^ 
 and a confused passage about a forbidding to offer un- 
 leavened bread.-'* Moreover he insists on no images 
 being in the temple,-"' conveniently forgetting the horns of 
 the altar and the cherubim over the ark, which indeed 
 may (as monster winged bulls) have given rise to Tac- 
 itus' story of the head of an ass. 
 
 Abraham is the Elect high father,-*' typifying no doubt 
 "election" and "call."-^ 
 
 The Logos was in a vicarious sense responsible for the 
 humanity for w'hich he mediated, and hence arose the idea 
 of ransom,-^ as a good man is a ransom for the bad 
 man.^^ 
 
 5. SACRIFICIAL EUCHARIST. 
 
 The effect of sacrifice no doubt depended on the life 
 inhering in the blood of the victims.-'^*^ Hence arose per- 
 haps (from cannibalistic origins) the conception of pro- 
 pitiation.^^ The soul, putting off the robe opinions, 
 makes an offering of the blood of the soul.-"^- Aaron 
 typifies the consecrated sacrificial intellect.'^^ "The Savior 
 of the universe has opened to us his heavenly treasury for 
 our use and enjoyment. "^^ Now as the rock is wisdom,^'* 
 and as we drink wisdom as the water from the rock and 
 eat the universal manna (God and the Logos), this 
 figurative eucharistic language becomes sacramental when 
 combined with sacrificial language : "to cry out to God 
 the only Savior to lighten our labors, and pay a ransom 
 and price for the salvation of the soul, so as to emanci- 
 pate and deliver it." As the Father is reason^*' and the 
 mother custom'*'^ so "then the mind will sacrifice its well- 
 beloved son, not a man, for the wise man is not a slayer 
 of his children, but the male offspring of a virtuously 
 
52 THE MESSAGE OF PHILO 
 
 living soul, pregnant, its divine shoot, self-taught, the 
 nourishment of others, and their teacher."^^ 
 
 6. BAPTISMS. 
 
 The reference to baptisms are numerous^^ but disap- 
 pointing. In any case, Philo knows nothing of one bap- 
 tism but only of many baptisms. They belong to every 
 pagan rite^*^ and mystery,^^ to the deluge.^^ ^osaic 
 education is sufficient without any cleansings.'*^ Wis- 
 dom is of itself baths and purifications,^^ foreshadowed 
 by the ceremonial bath-purifications of Jewish priests.^^ 
 While God "walks in" the wise man only the angels — the 
 words of God — "move about in the minds of those per- 
 sons who are still in a process of being washed" — wash- 
 ing off the life which defiles them, in contact with their 
 heavy bodies.^^ The sacred Logos-word purifies us "with 
 the sprinklings prepared beforehand for purification," and 
 adorned us with select reasonings of true philosophy. ^'^ 
 Divine wisdom alone can help to wash and cleanse a life 
 that is full of stains.^^ Moses in appointing Aaron wash- 
 ed him all over with the most pure and vivifying water 
 of the fountain.'*^ Ablutions were appointed on all fes- 
 tivals,^° for married persons,*''^ for those about to eat the 
 paschal meal,^^ after being near a corpse.^*'' 
 
 The divine Logos-word is a fountain of water in which 
 a man may wash away his vices and wickednesses.^^ It 
 is also one of the 3 requirements for entrance to Philo's 
 own mysteries. '^^ 
 
 7. GOD AND MAN AS 'STANDING' ONES. 
 
 The conception of standing is a prominent one in 
 Philo's mind (2.382 to 384-So 2.32, 33), and deserves 
 close examination. 
 
 (a) The Natural-man is unstable : 
 
 "You see now . . . the lover of self, who being: easily moved 
 and changeable, and fickle, both in his bodv and soul, says, 'I 
 thought I was standing' (Gen. xli, 17), and did not consider that 
 unchangeableness and steadiness belong to God alone, and to him 
 who is dear to God." 
 
 (b) God is stable ; which is proved by two arguments, 
 cosmological and biblical. 
 
 (1) The cosmological argument for God's stability. 
 
CHURCH AND SACRAMENTS 53 
 
 "This world ... is always in the same place, and in the 
 same condition. And if the world is immutable, how can the 
 creator of it be anything but firm?" 
 
 (2) The biblical argument for God's stability is found- 
 ed on Exodus xvii. 6, "I stand here and there, before you 
 were dwelling on the rock"; and Deut. viii. 5, in which 
 God himself is the rock, as "the most ancient authority 
 of power, from which the creation of all existing things 
 was shed forth, and the stream of wisdom flowed" ; and 
 Ex. xxiv. 10, "intimating enigmatically that he is not 
 given to change by speaking here of his standing, and of 
 his being firmly established." 
 
 (c) God's superabundant stability is showered on be- 
 lievers who enter into covenant with him. 
 
 "But (1) there is in the deity such an excessive degree of sta- 
 bility and firmness, that he gave even to the most excellent na- 
 tures a share of his durability as his most excellent possession ; 
 and (2) presently afterwards he ... is about to erect firmly 
 his covenant full of grace (and that means his law and his word 
 in the soul of the just man) as on a solid foundation, which shall 
 be an image in the likeness of God," Genesis ix, 10. 
 
 (d) The result is that the faithful stand: Gen. xviii. 
 22, to Abraham, and Deut. v. 31 to Moses. 
 
 "By which injunction both these things appear to be intimated; 
 first, the fact that the good man is not moved ; and secondly 
 the universal stability of God." 
 
 "And all those who are truly lovers of God desire eagerly to 
 escape from the storm of multiplied affairs and business in which 
 there is always tempestuous weather, and rough sea, and con- 
 fusion, and to anchor in the calm and safe untroubled haven of 
 virtue." 
 
 8. THE TRIPLE PUN ON CONTRACT— LAST 
 WILL— FAITH. 
 
 Philo has a subtle equivocation not only between last 
 zmll and testament and contract covenant-pledge, but also 
 extending to faith; uniting all three expressions, and 
 explaining how Abraham might be regarded the hero 
 of "pistis" in the "diatheke." And this union of the 
 three ideas is further emphasized by the "oath" which 
 God swore by himself to that "contract-covenant," and 
 "inheritance" which justifies the "pistis." We have here 
 a whole nest of conceptions bound together by "puns" — 
 probably the greatest and most fruitful source of "ad- 
 vance" in philosophy, and alas, yet more of theology. 
 
54 THE MESSAGE OF PHILO 
 
 1° Diatheke, contract-last will: And establishes his 
 covenant on a rock with Noah : he. . . indicates two 
 other things : . . . justice. . . bestowing gifts.-''^ Which 
 means "I will give thee to thyself" — then-^'^ "the good man 
 has received for his inheritance the soul and virtues of the 
 soul." Also expressly united.''^ 
 
 2° Pistis, contract-pledge-faith : connected^'' with God's 
 oath by himself to the pledge. 
 
 3° Union by oath of 
 
 (a) pistis — contract-pledge-faith in gifts promised.^*' 
 
 (b) diatheke: contract-gifts.^^ God's presence in the 
 soul (oath) is the sacred deposit.^^ 
 
 (c) deposit, ^^ secured not as a pledge of a contract, 
 but by presence of God as witness. 
 
 We thus have a perfect chain between these important 
 words by God's oath. 
 
 We have sacred deposits.*"^ 
 
 God is both inheritor and inheritance,''^ hence can give 
 testament-covenant. 
 
 God's word being his deed''^ all his words are oaths,^'^ 
 and God swears by himself as being the greatest.^^ 
 
 9. CIRCUMCISION ITSELF. 
 
 This important discussion would not be complete with- 
 out that of Circumcision seeing the Covenant is one of 
 Circumcision,^'^ and yet, this circumcision may be not 
 of the foreskin but of the heart.™ The action of cir- 
 cumcision is not important in itself, and is valuable only 
 because it is obedience to God.'^ An uncircumcized 
 child being guilty only involuntarily, the punishment for 
 disobedience should go to its parents, the child not being 
 subjected to punishment of death. '^" This is explained 
 away allegorically.'^^ 
 
 Nevertheless Philo acknowledges circumcision as prac- 
 tised by Egyptians and other nations, as full of wisdom,''''* 
 and its benefits are avoidance of inflammation and dirt'^^ 
 and symbolizes circumcision of heart,'^'^ and gives pro- 
 lificalness. 
 
 Philo explains circumcision allegorically : the male is 
 the mind, the foreskin is the passions. On this interpre- 
 
CHURCH AND SACRAMENTS 55 
 
 tation it becomes clear why salvation depends on cir- 
 cumcision : a mind, not cleansed from the passions, re- 
 mains unclean.'^'^ But Philo did not draw the logical con- 
 clusion that physical circumcision is spiritually imma- 
 terial, that sin makes circumcision uncircumcision. 
 His nearest approach to this is the following,'^ which 
 seems inconsistent with itself ; first seeming to fault the 
 view for novelty, and then seeming to approve of it. Per- 
 haps that was the best way out of the difficulty. 
 
 "Now the reaping a harvest is like cutting a second time what 
 has been cut already ; which when some persons fond of novelty 
 applied themselves to, they found a circumcision of circumcision, 
 and a purification of purification ; that is to say, they found 
 that the purification of the soul was itself purified, attributing 
 the power of making bright to God, and never fancying that 
 they themselves were competent, without the assistance of the 
 divine wisdom, to wash and cleanse a life that is full of stains." 
 
 10. FASTING. 
 Fasting is not so much to be considered as a rite to be 
 obeyed, but is to be practised for its own physiological 
 value, Moses'^^ 
 
 "is not enjoining hunger, the most intolerable of all evils, but 
 only a brief cutting off of the stream which flows into the chan- 
 nels of the body. For thus the clear stream which proceeds from 
 the fountain of reason was likely to be borne smoothly and 
 evenly to the soul, since the uninterrupted use of food inundat- 
 ing the body contributes also to confuse the reason. But if 
 the supply of food be checked, then the reason getting a firm 
 footing as if in a dry road will be able to proceed in safety 
 without stumbling." 
 
 11. PUBLIC CONFESSION. 
 
 Another means of grace is public confession. Pardon 
 is promised to offenders by the merciful Savior^" "if they 
 receive these exertions of power not as aiming at their 
 destruction, but rather at their admonition and improve- 
 ment, and if they feel shame throughout their whole soul, 
 and change their ways, reproaching themselves for their 
 errors, and openly avowing and confessing all the sins 
 that they have committed against themselves with purified 
 souls and minds." 
 
CHAPTER VII.-EUCHARIST. 
 
 1. INTRODUCTION. 
 
 How far should we take what Philo says about mystic 
 food and drink as pure allegory, without any actual reality 
 of a sacrament behind it? Or how far may we look for 
 some sacramental reality behind his rhetoric? 
 
 First, we have the religious rites connected with every 
 pagan dinner (the cup to Zeus Soter, the Savior) ; and 
 those with the Jewish dinner, when the master of the feast 
 officiated and toasted the wine. The universal religious 
 aspects of every meal may very easily have given rise to a 
 mystic explanation of them. Jewish religious scruples 
 about eating no doubt served to cement religion to that act. 
 
 The mystic banquet of the Therapeuts (or whatever 
 may have justified that account), however, puts a deeper 
 construction on these "theories" of Philo's, and the ques- 
 tion mooted above can not be dismissed, but may have to 
 remain as an unsettled problem. 
 
 However, there can be no question that such bold doc- 
 trinal statements may have perpetuated themselves, and 
 eventually led to a practical application of them by per- 
 sons who may in naive devotion have supposed Philo 
 meant what he said, — if it is insisted Philo spoke without 
 any intention of being taken seriously. 
 
 2. PREMISSES. 
 
 (a) In order to understand Philo's views without pre- 
 judice we who live in the age of morose prohibitionists 
 who are the prophets of the Coming Age when, perchance, 
 the vine may be kept in museums as a curiosity, as horses 
 may then be kept in zoological gardens, must transport 
 ourselves to the Mediterranean where even yet to-day 
 wine is one of the staples of life ; then back to an age 
 when the God of the Vine was one of the twelve Gods, 
 in whose temples drinking w^s a religious rite ; when even 
 
CHURCH AND SACRAMENTS 57 
 
 Jerusalem had been the scene of Bacchic processions 
 (B. C. 174, 2 Mace vi. 7) and a golden vine adorned 
 the entrance of the holy places. 
 
 (b) Our second premiss is supplied by Philo himself.^ 
 He is dealing with and for grown men and women — not 
 to children and youths who need the tender, milklike, 
 childish, infantine food ; for whom the "encyclical" scien- 
 ces of primary education suffice. He is speaking to those 
 who need strong meat because they are "in the prime and 
 vigor of youth and energy," who "deal in acts of virtue," 
 who are ready for "philosophy," "manliness," who are in 
 good condition, seek a favorable end, and whose end is "to 
 live in conformity with nature," the Aristotelian definition 
 of happiness. 
 
 It is to be remarked that the Church has always con- 
 tinued this distinction, and not admitted children to the 
 Sacrament.- 
 
 (c) Philo's ideal of wisdom^ was aged, thoughtful, 
 prudent amusement and mirth. He had no sympathy for 
 a "stern-looking and sordid kind of wisdom, contracted by 
 profound thought and ill-humor" ; but he seeks one that 
 "wears a tranquil and cheerful appearance, being full of 
 joy and happiness." 
 
 (d) Philo mentions the derivation of mcthucin, to be 
 drunk. "From meta to thucin (after sacrificing) it was 
 the custom of the men of old to drink great quantities of 
 wine. . . For, first of all, they ofifered up prayers and 
 instituted sacrifices ; and then, having propitiated the 
 deity, and having purified their bodies and souls, the for- 
 mer with baths, and the latter with the waters of laws and 
 of right instructions, they then turned their cheerful and 
 rejoicing countenances to more luxurious food, very often 
 not returning home but, walking about in the temple in 
 which they sacrificed, in order that, by keeping in mind 
 their sacrifices, and having a due respect for the place, 
 they might enjoy what should really be a most sacred 
 feast, doing no wrong either in word or deed.* 
 
 (e) There is^ another derivation from mcthesis, re- 
 laxation. 
 
58 THE MESSAGE OF PHILO 
 
 (f) An ideal wise man does not have a bilious attack, 
 never sleeps or dies ; but such an ideal is "either an in- 
 animate being or a divine one : but beyond all question he 
 is not a man at all."*^ It is for the human man that Philo 
 is writing. 
 
 (g) It is also premised that wine, as any other gift of 
 God, is to be taken in measure'^ "and of not taking more 
 than is necessary for us," but collecting it like the manna, 
 from day to day as required, and given by the good 
 giver God. 
 
 3. PHILO'S ARGUMENT FOR, AND APPROVAL 
 
 OF INTOXICATION. 
 
 (a) Wine increases man's energies: if the man is bad, 
 it will make him worse ; but if good, better, and more 
 good-humored : "so that in this respect we should not 
 at all be wrong in saying that he may get drunk. "^ 
 
 (b) As there are bad as well as good men who partake 
 of sobriety, so must it also be of intoxication, "therefore 
 the virtuous man will get drunk without losing any of his 
 virtue by it."^ 
 
 (c) Physicians are divided on the evil effects of drink; 
 hence "to drink a superabundant quantity of wine on a 
 proper occasion is not unsuitable to a wise man : there- 
 fore we shall not be wrong if we say that a wise man 
 may get drunk."^*^ 
 
 There is therefore a "sober intoxication" of prophetic 
 inspiration that is desirable. ^'^ 
 
 4. THE DIVINE VINE, BRANCHES, CUP. CUP- 
 
 BEARER. 
 
 We are now ready to understand the interest, cogency, 
 importance and bearings of the mystic interpretation of 
 the dream of Pharoah's butler of the vine and its 
 branches.^^ We have heard the trunk of wisdom, and 
 those who could not bear the weight of it, cut off a 
 branch and its cluster of grapes. ^^ None can be more 
 than a part of this vine of happiness. The soul is the 
 vineyard, and its fruit the divine shoot virtue. Hence 
 we please not God by long journeys away from home, 
 
CHURCH AND SACILVMENTS 59 
 
 but we must stay near the vine of good and be united to 
 it in mouth, heart, and hand, thinking, saying, and doing 
 good things.^"* 
 
 The further argument as to the administration of 
 this spiritual union is as follows : 
 
 The human souP^ proffers its own reason as a cup. 
 
 The Logos-word is God's Cup-bearer and master of 
 the Feast. 
 
 The Logos-word pours into the human soul-cup of 
 sacred joy of wisdom. 
 
 Drink^^ makes the passionate man worse. He is com- 
 pared to a chief-butler laboring hard to produce drunken 
 folly ; he is not at fault in the pouring, as he is appointed 
 to it; the fault lies with Pharaoh-passion who com- 
 mands it. 
 
 The temperate man is the chief-butler not of Pharaoh- 
 passion, but of God, and is a priest in offering libations 
 to the Logos-word. 
 
 The Logos-word, or truly great high-priest, having re- 
 ceived the everlasting graces from God, pours into man 
 (the lower chief-butler's) cup (of mind) unmixed wine, 
 which is himself. 
 
 In thus acting^" as intermediary the Logos-word him- 
 self is a divine goblet, both receiving and giving him- 
 self out. 
 
 The Logos-word^^ is a river flowing from wisdom as 
 a spring no doubt through himself personally the goblet, 
 to irrigate the celestial plants of such souls as love virtue 
 as if they were a Paradise. 
 
 5. THE LOGOS— WORD IS THE BREAD FROM 
 HEAVEN, GIVING HIMSELF TO BE FED ON. 
 
 We are now ready for the crowning statements. 
 
 "The soul, very often, when it is delighted, is yet un- 
 able to explain what it is that has delighted it ; but it is 
 taught by the hierophant and prophet Moses, who tells 
 it, 'This is the bread, the food which God has given for 
 the soul,' explaining that God has brought it, his own 
 Logos-word and his own reason ; for this bread which he 
 has given us to eat is this Logos-word of his."-^ 
 
60 THE MESSAGE OF PHILO 
 
 " 'Man shall not live by bread alone, but by every 
 Logos that proceedeth out of the mouth of God' (Dt viii. 
 3) ; that is to say, he shall be nourished by the whole 
 Logos-word of God, and by every portion of it. For the 
 mouth is the symbol of the language, and a word-logos 
 is a portion of it. Accordingly the soul of the more per- 
 fect man is nourished by the whole Logos-word ; but we 
 must be content if we are nourished by a portion of it." 
 
 Speaking of the manna,^^ "Those also who have in- 
 quired what it is that nourishes the soul, for as Moses 
 says, 'They knew not what it was,' learnt at last and 
 found that it was the Logos-word of God and the divine 
 reason, from which flow all kinds of instinctive and 
 everlasting wisdom. This is the heavenly nourishment. 
 . . . 'Behold I rain upon you bread from heaven' (Ex. 
 xvi. 4), for in real truth it is God who showers down 
 heavenly wisdom from above on all the intellects which 
 are properly disposed for the reception of it, and which 
 are fond of contemplation. But those who have seen and 
 tasted it, are exceedingly delighted with it, and understand 
 indeed what they feel, but do not know what the cause 
 is which has affected them ; and on this account they in- 
 quire, 'What is this which is sweeter than honey and 
 whiter than snow?' And they will be taught by the in- 
 terpreter of the divine will that 'this is the bread which 
 the Lord has given them to eat.' What then is this 
 bread? Tell us. 'This,' says he, 'is the Logos-word 
 which the Lord appointed.' " 
 
 "This rock, Moses, in another place, using a synony- 
 mous expression, calls manna the most ancient Logos- 
 word of God. . . . from which two cakes are made, one 
 of honey and the other of oil. . . The fountain of divine 
 wisdom is borne along, at one time in a more gentle and 
 moderate stream, and at another with greater rapidity and 
 a more exceeding violence and impetuosity. When, 
 therefore, it descends gently it sweetens after the manner 
 of honey; but when it comes on swiftly, the whole mater- 
 ial enters like oil into the light of the soul." 
 
CHURCH AND SACRAMENTS 61 
 
 6. RESULTS OF THIS EUCHARIST FROM 
 HEAVEN. 
 
 No doubt Philo was not over-careful with words, and 
 meant much the same by the following different results of 
 this Eucharistic Communion. 
 
 (a) Wisdom. 
 
 No doubt^'^ the primary idea in Philo's mind : Moses 
 alone drank the cup of unalloyed wisdom.'^ " 'Be- 
 hold,^^ I rain down upon you bread from heaven.' Now 
 what nourishment can the Scriptures properly say is 
 rained down, except heavenly wisdom ? which God sends 
 down from above upon those souls which have a longing 
 for virtue." "Heavenly food,^^ which wisdom offers to 
 conteniplative men by means of discourses and opinions." 
 (b) Knowledge. 
 
 The Logos-word (?) is then the well of knowledge.-^ 
 "Blessed therefore are they to whom it has happened to 
 enjoy the delights of wisdom, and to feast upon its specu- 
 lations and doctrines, and even of the being cheered by 
 them still to thirst for more, feeling an insatiable and 
 increasing desire for knowledge. And those will obtain 
 the second place who are not allowed indeed to enjoy 
 the sacred table, but who nevertheless refresh their souls 
 with its odors. "^^ "The soul. . . is supported by nour- 
 ishment which is ethereal and divine, for it is nourished 
 on knowledge, and not on meat and drink, which the soul 
 requires." 
 
 No doubt we might put under this head "words and 
 doctrines."-^ "This is the mind which has drunk strong 
 draughts of the beneficent power of God, and has feasted 
 on his sacred words and doctrines." 
 (c) Health. 
 
 The thirst^^ seizes on the soul "until God sends forth 
 upon it the stream of his own accurate wisdom, and 
 causes the changed soul to drink of unchangeable health." 
 (d) Immortality. 
 
 Last.^^ " 'They have left me, the fountain of life, and 
 they have digged for themselves cisterns already worn 
 out, which will not be able to hold water' (Jer. 2:13). 
 
62 THE MESSAGE OF PHILO 
 
 Therefore God is the most ancient of all fountains. And 
 is not this very natural? For he it is who has irrigated 
 the whole course of this world ; and I am amazed when 
 I hear that this is the fountain of life, for God alone is 
 the cause of animation and life, and most specially of 
 rational animation and of that life which is in union with 
 prudence ; for the matter is dead. But God is some- 
 thing more than life ; he is, as he himself has said, the 
 everlasting fountain of living." . . (which gives) "the 
 draught of immortality." "A drink"^- contributing more 
 than ever nectar, or at all events not less, to make those 
 who drink of it immortal." 
 
 Such then are the banquets "on the labors of virtue" 
 feasting on God's sacred words and doctrines. ^^ 
 
 The mind full of sobriety is itself a libation to God.^^ 
 
CHAPTER VIII. 
 SPIRIT-INSPIRATION. 
 
 I. SPIRIT. 
 
 The idea of a divine spirit is in Philo still or mainly 
 in picturesque figurative form. So he speaks of a "breeze 
 of virtue."^ And air and light he considered worthy of 
 pre-eminence. For the one he called the breath of God, 
 because it is air, which is the most life-giving of things; 
 and of life the causer is God.- "Now the expression 
 'breathed into' is equivalent to 'inspired,' or 'gave life to' 
 things inanimate ; for let us take care that we are never 
 filled with such absurdity as to think that God employs 
 the organs of the mouth or nostrils for breathing into 
 anything. . . Now that which breathes in is God ; that 
 which receives what is breathed in, is the mind ; and that 
 which is breathed in, is the Spirit.". . . "a union of the 
 three takes place" and "the soul" "perceives God."^ All 
 intellect is a divine inspiration."* The Holy Spirit is 
 knowledge.^ In man the mind is holy, being a fragment 
 of the deity.*' We hear of the gentle breezes of know- 
 ledge and wisdom,'^ and wisdom blowing with a fresh 
 breeze.^ Souls are not to ascend the steps of the altar 
 gradually (forbidden by law) but to proceed rapidly on- 
 wards with a favorable gale.^ 
 
 The holy Spirit is lost by ignorance and anxieties.^*' 
 
 The method of participation by man is compared to the 
 flame of a torch which does not grow less by communi- 
 cating to 10,000 torches." 
 
 The symbol of a dove is not by Philo applied to the 
 Holy Spirit, but to wisdom. A turtle dove and a pigeon 
 symbolize divine and human wisdom ; the dove, like 
 "divine wisdom is fond of lonely places," loving solitude, 
 on account of the only God whose possession she is.-^^ 
 
 2. ANOINTING. 
 
 The conception of anointing {alcipho, or chrizo) was 
 fr^miliar both to Greek and Jew, and represents all uses 
 from the physical to the spiritual. 
 
64 THE MESSAGE OF PHILO 
 
 (a) Physical. 
 
 Oil was used by athletes, and seems to have been ex- 
 posed at the door of gymnasia in open vessels. ^^ It was 
 sanative^'* : 
 
 "Why need we seek for more in the way of ointment than 
 the juice pressed out of the fruit of the olive? For that softens 
 the Hmbs, and relieves the labor of the body, and produces a 
 good condition of the flesh ; and if anything has got relaxed or 
 flabby, it binds it again, and makes it firm and solid, and it 
 fills us with vigor and strength of muscle, no less than any 
 other unguent." 
 
 (b) Useful in Ritual. 
 
 "The command of God was that all the sacrifices of 
 the priests shall be wholly burnt, and that no portion of 
 them shall be allotted for food." In order to avoid the 
 loss of any crumbs or remainders, the wheaten flour 
 offered half in the morning, and half in the evening was 
 "soaked in oil."-^^ 
 
 (c) Ritualistic. 
 
 The priest^^ and all the temple objects"^^ were anointed 
 and sprinkled with oil. The object of this seems to have 
 been symbolic : "that they should have a share not only in 
 that purity which was external and in the open air 
 (blood), but also that which was in the inmost shrine," 
 (where everything was anointed with oil). 
 
 (d) Symbolic. 
 The priest takes a handful of oil and frankincense 
 with the white wheat, which action "contain a figurative 
 assertion" of the soul, "rejoicing in divine light, and re- 
 dolent of the exhalations which are given forth by jus- 
 tice, and by the other virtues, so as always to enjoy a 
 most fragrant, and delicious, and happy life."^^ Philo 
 quotes Gen. xxxi. 13, Jacob anointing his pillar of stone 
 at Bethel.19 
 
 "But do not fancy that that stone was anointed with oil, 
 but understand rather that that opinion that God is the only 
 being who stands firmly, was thoroughly hardened by exercise, 
 and established in the soul by the science of wrestling, not that 
 science by which bodies are made fat, but that by which the 
 mind acquires strength and irresistible vigor ; ... he anoints 
 and brings to perfection all the reasonings of virtue and piety, 
 and dedicates them, as a most beautiful and lasting offering to 
 God." 
 
SPIRIT — INSPIRATION 65 
 
 (e) Spiritually Initiatory. 
 
 The full result of the above anointed mind wrestling 
 is an initiation to divine light; the figure of an eye-salve 
 may also have contributed to this :-^ 
 
 "And do not ever cease through weariness to anoint thy eyes 
 until you have introduced those who are only initiated to the 
 sacred light of the sacred scriptues, and have displayed to them 
 the hidden things therein contained, and their reality, which 
 is invisible to those who are uninitiated." 
 
 (f) The Word — Locos Ciiristed. 
 
 The high priest is not a man, but the Word of God; 
 God is his father, and wisdom his mother r^ 
 "and also because he is anointed with oil, by which I mean that 
 the principal part of him is illuminated with a light like the 
 beams of the sun, so as to be thought worthy to be clothed with 
 garments. And the most ancient word of the living God is 
 clothed with the word as with a garment. . . . the mind of 
 the wise man is clothed with virtues." 
 
 Very evidently there is here a purposive equivocation 
 between the high-priest and the Logos ; an evident at- 
 tempt to assimilate them in the matter of being clothed ; 
 hence also in the matter of anointing (chrizein). 
 3. TEMPLE— WORLD. 
 
 We ought to look upon the universal world as the high- 
 est and truest temple of God, having for its most holy 
 place that most sacred part of the essence of all existing 
 things, namely, the heaven ; and for ornaments the stars ; 
 and for priests, the subordinate ministers of his power, 
 namely, the angels, incorporeal souls." 
 
 4. TEMPLE— WISE MAN. 
 
 Not even if the whole earth was to become gold, and 
 by the skill of workmen (be made) into porticoes, and 
 vestibules and chambers, and precincts and temples — not 
 even then could it be a place worthy for (God's) feet to 
 tread upon ; but a pious soul is his fitting abode.^^ 
 
 But let every one * * * pray to God that he may have 
 as a dweller within him the Ruler of all things, who will 
 raise his small house, the mind, to a great height above 
 the earth and will connect it with the bounds of heaven.^^ 
 The mind of a wise man is the house of God, and 
 he is called in an especial manner, the God of all man- 
 kind, as the prophet says when speaking of tlie mind of 
 
66 THE MESSAGE OF PHILO 
 
 a wise man, he calls it "that in which God walks," as in a 
 Palace.^^ 
 
 Now the God and governor of the Universe does by 
 himself and alone walk about invisibly and noiselessly in 
 the minds of those who are purified in the highest degree. 
 For there is extant a prophecy which was delivered to 
 the wise man, in which it was said, "I will walk en, 
 among, you, and I will be your God." But the angels, 
 the words of God — move about in the minds of those 
 persons who are still in a process of being washed, but 
 who have not yet completely washed off the life which 
 defiles them, and which is polluted by the contact of their 
 heavy bodies, making them look pure and brilliant to the 
 eyes of virtue. * * * Do thou therefore, O my soul, hasten 
 to become the abode of God, his holy temple ; to become 
 strong from having been most weak, powerful from hav- 
 ing been powerless, wise from having been foolish; and 
 very reasonable from having been doting and childless.^^ 
 For it was an abode or sacred temple for a reasonable 
 soul which was being made, the image of which he was 
 about to carry in his heart, being the most God-like look- 
 ing of images,-^ 
 
 5. HOW AND WHY MAN BECOMES THE 
 TEMPLE OF GOD. ^ 
 
 All intellect is an inspiration from God.-^ 
 
 "A certain divine excess was suddenly rendered calm to the 
 man endowed with virtue; for the trance, or ecstasy as the word 
 itself evidently points out, is nothing else than a departure of 
 the mind wandering beyond itself. 
 
 "But the class of prophets loves to be subject to such in- 
 fluences ; 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 does not come slowly over him, but rushes 
 down on him suddenly. 
 
 "Moreover that which he has added afterward applies admir- 
 ably, that a great horror of darkness fell upon him. For all 
 these things are ecstasies of the mind ; for he also who is in 
 a state of alarm is not in himself; but darkness is a great 
 hindrance to his sight ; and no portion as the horror is greater, so 
 also do his powers of seeing and understanding become more 
 obscured." 
 
 And this is not said without reason :but as an indica- 
 
SPIRIT — INSPIRATION 67 
 
 tion of the evident knowledge of prophecy by which 
 oracles and laws are given from God.^'^ 
 
 6. UNINTELLIGIBILITY AS PROOF OF IN- 
 SPIRATION. 
 
 The best proof possible that a prophesying person is 
 not deceiving himself in uttering prophesies made up by 
 his own mind is that he should not understand that which 
 he is uttering: then he is sure that it is inspired by the 
 divine spirit. 
 
 Philo says that his own soul "was accustomed fre- 
 quently to be seized with a certain divine inspiration, even 
 concerning matters which it could not explain even to 
 itself."^^ Again,^^ 
 
 "The things of which the soul is in travail by herself, the 
 greater part are premature, and abortive progeny; but those on 
 which God pours his showers and which he waters, are produced 
 in a perfect, and entire, and most excellent state. 
 
 "I am not ashamed to relate what has happened to me myself, 
 which I know from having experienced it ten thousand times. 
 Sometimes, when I have desired to come to my usual employ- 
 ment to writing on the doctrines of philosophy, though I have 
 known accurately what it was proper to set down, I have found 
 my mind barren and unproductive, and have been completely 
 unsuccessful in my object, being indignant at my mind for the 
 uncertainty and vanity of its then existing opinions, and filled 
 with amazement at the power of the living God, by whom the 
 womb of the soul is at times opened and at times closed up; 
 and sometimes when I have come to my work empty, I have 
 showered upon me, and implanted in me from on high, so that, 
 through the influence of divine inspiration, I have become greatly 
 excited, and have known neither the place in which I was nor 
 those who were present, nor myself, nor what I was saying, nor 
 what I was writing; for then I have been conscious of a rich- 
 ness of interpretation, an enjoyment of light, a most penetrating 
 light, a most manifest energy in all that was to be done, having 
 such an effect on my mind as the clearest ocular demonstration 
 would have on the eyes." 
 
 A Striking instance of this is Balaam who though^^ 
 "hired for money by the enemy. . . . bearing in his soul most 
 bitter curses against the God-loving nature, but being com- 
 pelled to utter prophetically with his mouth and tongue the most 
 exquisite and sublime prayers in their favor; for the things that 
 he said, being very excellent, were in fact suggested by the God 
 who loves virtue ; but the curses which he conceived in his mind 
 (for they were wicked were the offspring of his mind, which 
 hated virtue.") 
 
 "Some other prophet will appear. . . . saying nothing of 
 his own (for he who is truly possessed and inspired, even when 
 
68 THE MESSAGE OF PHILO 
 
 he speaks, is unable to comprehend what he is himself saying), 
 but that all the words he should utter would proceed from him 
 as if another was prompting him; for the prophets are inter- 
 preters of God, who is only using their voices as instruments, in 
 order to explain what he chooses." 
 
 So also:^^ 
 
 "And by these men I mean soothsayers, and diviners, and 
 augurs, and all other persons who practice what they call divi- 
 nation, studying, an art without any art, if one must tell the 
 plain truth, a mere bare imitation of the real inspiration and 
 prophetic gift ; for a prophet does not utter anything whatever 
 of his own, but is only an interpreter, another Being suggesting 
 to him all that he utters, while he is speaking under inspiration, 
 being in ignorance that his own reasoning powers are departed, 
 and have quitted the citadel of his soul ; while the divine spirit 
 has entered in and taken up its abode there, and is operating 
 upon all the organization of his voice, and making it sound to 
 the distinct manifestation of all that prophecies he is delivering." 
 
 Finally, we read :^^ 
 
 "A certain divine excess was suddenly rendered calm to the 
 man endued with virtue ; for the trance, or ecstasy as the word 
 itself evidently points out, is nothing else than a departure of 
 the mind wandering beyond itself. 
 
 "But the class of prophets loves to be subject to such influence; 
 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 admir- 
 ably, that a great horror of darkness fell upon him. For all 
 these things are ecstasies of the mind. For he also who is in 
 a state of alarm is not in himself, but darkness is a hindrance 
 to his light ; and in proportion as the horror is greater, so also 
 do his powers of seeing and understanding become more 
 obscured." 
 
 So also^^ 
 "the mind, being entirely occupied with divine love, bends its 
 course towards the temple of God, and approaches it with 
 all possible earnestness and zeal, it becomes inspired, and forgets 
 all other things, and forgets itself also. It remembers him alone, 
 and depends on him alone, who is attended by it as a body- 
 guard, and who receives its ministrations, to whom it conse- 
 crates or offers up the sacred and untainted virtues. But when 
 the inspiration has ceased, and the excessive desire has relaxed, 
 tlien it returns from divine things, and becomes a man again." 
 
 It is possible, however, that the psychological principle 
 which led Philo to this extreme view of nnintelligibility 
 of divine inspiration is the very real unpredictableness 
 
SPIRIT — INSPIRATION 69 
 
 of spiritual experience. He hints as much in the above 
 quoted passage.^*^ Elsewhere^" he describes the times 
 when seeing we do not see, and hearing we do not hear f^ 
 and how some persons seek ideas in vain while to others 
 they come unsought as conjectures. 
 
 7. NATURE OF INSPIRATION. 
 
 This divine inspiration might be called an ''i)iflux."^^ 
 There is no question about its being a divine inspiration 
 of holy thoughts of God."*^ Some are inspired with a 
 divinely inspired madness, are made ferocious, while 
 others are companions of a more manageable and human- 
 ised wisdom f'^ while prophets are said to be under the 
 influence of divine possession and phrenzy."*- So per- 
 sons are*^ 
 
 "made immortal through the medium of their ears ; and it is 
 said tJiat Moses was an incorporeal hearer of these melodies, 
 when he went for forty days, and an equal number of nights 
 without at all touching any bread or any water. 
 
 "The God and Governor of the universe does by himself 
 and alone walk about invisibly and noiselessly in the minds of 
 those who are purified in the highest degree. For there is extant 
 a prophecy which was delivered to the wise man in which it 
 is said, 'I will walk in — among you, and I will be your God.' " 
 (Lev. xxvi, 12.) 
 
 If inspiration is caused by the divinity, it is manifested 
 in man in three ways, or kinds of dreams : first the un- 
 conscious, second the conscious, and third the symbolic.'*'* 
 
 The first visions "proceeded from God as the author of 
 its motion, and as some invisible manner prompted us 
 what was indistinct to us, but well-known to himself." 
 
 The second or dreams 
 
 "When our intellect was set in motion simultaneously with 
 the soul of the universe, and became filled with divine madness, 
 by means of which it is allowed to prognosticate events which 
 are about to happen. ... as if God, by means of dreams, 
 gave suggestions which were equivalent to distinct and precise 
 oracles." 
 
 The second class of dreams need no other interpreter, 
 though enigmatic, the meaning was not hidden from 
 those who were able to see with any great acuteness. 
 
 The third kind are 
 "less clear. ... by reason of their having an enigmatical 
 meaning deeply seated and fully covered, require the science of 
 an interpreter of dreams." 
 
70 THE MESSAGE OF PHILO 
 
 This inspiration appears as, and is a mystic sort of in- 
 spirational "sober intoxication."^^ 
 
 ''For in the case of those who are under the influence of 
 divine inspiration, not only is the soul accustomed to be excited, 
 and as it were to become frenzied, but also the body is accus- 
 tomed to become reddish, and of a fiery complexion, the joy of 
 which is internally diffused, and which is exulting, secretly 
 spreading its affections even to the exterior parts, by which 
 many foolish people are deceived, and have fancied that sober 
 persons were intoxicated. And yet indeed those sober people 
 are in a manner intoxicated, having drunk deeply of all good 
 things, and having received pledges from perfect virtue. . . . 
 and from this it results that the mind which is filled with un- 
 mixed sobriety is of itself a complete and entire libation, and is 
 oft'ered as such to, and consecrated to God." 
 
 This sober intoxication is defined as "unmingled" good- 
 ness of counsel, and the fruits thereof.^^ 
 
 So the Therapeuts spending the night in songs and 
 meditation, "therefore, being intoxicated all night till the 
 morning with this beautiful intoxication."^^ 
 
 This intoxicating inspiration is only divine intelligence : 
 "Since all intellect is a divine inspiration."''^ 
 
 So, in Fragm on Ex. xxiii. 20, the "angel" indicated 
 the voice of God : for the prophet is the messenger 
 (aggelos) of the Lord, who is the real speaker."'*^ 
 
 However''^ there is a strange conceit that the liver is 
 smooth so as to be a mirror for the soul in sleep to see in 
 it dreams of prophetic sight of future. 
 
 An excellent description of mystic illumination reveal- 
 ing a secret is found in :^^ 
 
 "When, therefore, the soul is shone upon by God as if at 
 noonday, and when it is wholly and entirely filled with that light 
 which is appreciable only by the intelligent, and by being wholly 
 surrounded with its brilliancy, is free from all shade or 
 darkness." 
 
 8. PROPHET. 
 
 An inspired man becomes a Prophet :^^ 
 
 "A genuine priest is at once also a prophet, having attained 
 to the honor of being allowed to see the only true and living 
 God, not more by reason of his birth than by reason of his 
 virtue. And to a prophet there is nothing unknown, since he 
 has within himself the sun of intelligence, and rays which are 
 never overshadowed, in order to a most accurate comprehension 
 of those things which are invisible to the outward senses, but 
 intelligible to the intellect." 
 
 The similarity of the inspiration of the prophet to the 
 
SPIRIT — INSPIRATION 71 
 
 sacrifice of the priest is also found in^^ in offering up its 
 ministrations, and consecrating its sacred and untainted 
 virtues. 
 
 The prophet is also the messenger-angel of the Lord,°* 
 as the Lord is the real speaker in the inspired prophet. 
 
 But it must not be thought that prophecy is an ex- 
 ceptional or exclusive gift. On the contrary, it is one of 
 the abilities to which every good man has a claim and 
 expectation.^^ "Accordingly all those whom Moses 
 describes as just persons he has also represented as in- 
 spired and prophesying. Noah was a just man ; was he 
 not also by that fact a prophet?" So also Isaac, Jacob, 
 Moses himself, and Abraham. 
 
 9. MIRROR. 
 
 The psychological explanation why man is spoken of as 
 a mirror of God is found in -.^'^ 
 
 "We must also add to what has been here said, that the 
 nature of the liver being of a lofty character and very smooth, 
 by reason of its smoothness is looked upon as a very transparent 
 mirror, so that when the mind, retreating from the cares of the 
 day (while the body is lying relaxed in sleep, and while no one 
 of the outward senses is any hindrance or impediment), begins 
 to roll itself about, and to consider the objects of its thought 
 by itself without any interruption, looking into the liver as 
 into a mirror, it then sees, very clearly, and without aiiy alloy, 
 every one of the proper objects of the intellect, and looking 
 round upon all vain idols, and seeing that no disgrace can 
 accrue to it, but taking care to avoid that, and to choose the 
 contrary, and being contented and pleased with all that it sees, 
 it by dreams obtains a prophetic sight of the future." 
 
 So also :^'^ 
 
 "The mind, roaming abroad, and straying beyond the con- 
 fines of the outward senses, and of all the other affections of the 
 body, begins to associate with itself, looking on truth as at a 
 mirror, and discarding all the imaginations which it had con- 
 tracted from the outward senses, becomes inspired by the truest 
 divination respecting the future, through the instrumentality of 
 dreams." 
 
 Of course glasses and mirrors, because of their then 
 comparative rarity, were so much more striking objects 
 of imagination and illustration, than they would be nowa- 
 days, and symbolized well for Philo his allegorical method 
 of interpretation ; as seeing a species in a genus, by 
 those who look closely •J'^ into the number f^ into the 
 story of the chief butler f^ not into other things as mirrors 
 
72 THE MESSAGE OF PHILO 
 
 of God, but to God himself.^^ Hence he mentions the 
 Jews consecrating even their mirrors to make a laver for 
 the tabernacle. *^- 
 
 10. ECSTATIC ASCENT OF THE SOUL. 
 
 The following are descriptions of the ascent of the 
 soul :^^ 
 
 "There are some persons whom God, advancing to higher 
 degrees of improvement, has enabled to soar above all species 
 and genera, having placed them near himself as he says to Moses, 
 'But stand thou here with me.' '' 
 
 "Abraham" * * * means "Lofty Father."^* 
 
 "For when the mind does not, like a master, threatens the 
 soul, but rather guides it, like a father, not indulging it in 
 the pleasant things, but giving it what is expedient for it, even 
 against its will, and also turning it away from all lowly things 
 and such as lead it to mortal paths, it leads it to sublime con- 
 templations and makes it dwell amid speculations on the world 
 and its constitutent parts. And, moreover, mounting up higher, 
 it investigates the Deity itself; and his nature, through an un- 
 speakable lore of knowledge, in consequence of which it cannot 
 be content to abide in the original decrees, but being improved 
 itself, becomes also desirous of removing to a better habitation." 
 
 In the same rank°^ 
 "that the great Governor occupies in the universal world that 
 same as it seems does the mind of man occupy in man ; for it 
 is invisible, though it sees everything itself; and it has an essence 
 which is undiscernible, though it can discern the essences of all 
 other things, and making for itself by art and science all sorts 
 of roads leading in divers directions, and all plain ; it traverses 
 land and sea, investigating everything which is contained in either 
 element. And again, being raised up on wings, and so survey- 
 ing and contemplating the air, and all the commotions to which 
 it is subject, it is borne upward to the higher firmament, and to 
 the revolutions of the heavenly bodies. And also being itself 
 involved in the revolutions of the planets and fixed stars accord- 
 ing to the perfect laws of music, and being led on by love, which 
 is the guide of wisdom, it proceeds onwards till having sur- 
 mounted all essence intelligible by the external senses it comes 
 to aspire to such as is perceptible only by the intellect ; and 
 perceiving in that the original models and ideas of those things 
 intelligible by the external senses which it saw here full of sur- 
 passing beauty, it becomes seized with a sort of sober intoxication 
 like the zealots engaged in Corybantian festivals, and yields 
 to enthusiasm, becoming filled with another desire, and a more 
 excellent longing by which it is conducted onwards to the very 
 summit of such things as are perceptible only to the intellect 
 till it appears to be reaching to the great King himself. And 
 while it is eagerly longing to behold him pure and unmingled, 
 rays of divine light are poured forth upon it like a torrent, so 
 as to bewilder the eyes of its intelligence by their splendor." 
 
CHAPTER IX.-ESCHATOLOGY. 
 
 1 . THE EiND OF THE WORLD. 
 
 Philo wrote a long treatise "On the incorruptibility of 
 the world" in which he opposed the doctrines of the 
 Stoics about conflagrations and degeneration of the 
 world.^ Time did not exist before the world but is only 
 "an interval of the motion of the world."- However-^ he 
 suggests that various parts of it, at various times, are 
 destroyed and combined in another form, having thus a 
 sort of Harrisonian immortality. Nevertheless'* deluges 
 and conflagrations, partial in mature, in turn occur after 
 very long periods of revolving years. Hence science and 
 art are at each cycle forced to begin again, in thinner 
 numbers.^ 
 
 The prize of justice which Noah-Deucalion received 
 was "preservation at the time of general destruction" by 
 water at the flood." 
 
 If these destructions come by turns, the next one must 
 have been one by fire : and that occured to the Sodomites, 
 on account of whose sins that district was "condemned by 
 the Judge of the whole world."^ 
 
 Logically, of course, the next cataclysm would be one 
 of water ; but Philo does not even seem to think of the 
 future ; perhaps, following his principle of compromise 
 he refused to consider dangerous ground. He does not 
 claim to be a prophet ; his only prophecy that the sacrifices 
 oflfered at Jerusalem in behalf of the Roman Emperor 
 would continue to be offered for ever — uttered only 30 
 years before Jerusalem's destruction — was unfortunate.^ 
 Drummond says : 
 
 "Philo anticipates the final triumph of good over evil 
 in the world. Peace and wealth and long life will bless 
 a race which has been won to virtue, and has tamed the 
 wild beasts in the soul.'' Especially will the Israelites be 
 blessed, being gathered together in their own land under 
 the leadership of a wonderful vision," invisible to all who 
 are not saved, being interceded for and obtaining recon- 
 ciliation with the Father. ^^ There will be a sudden re- 
 flowering of ancient glory. While those who ridiculed 
 
74 THE MESSAGE OF PHILO 
 
 them and feasted on their fast days will be terror-stricken 
 at their renewed influence. 
 
 Daehne^^ thought Philo considered a unification of the 
 Logos and the Christ-Messiah/^ where anointing seems 
 mentioned of the most ancient word, constructively. 
 
 But all this is uncertain. 
 2. TRANSLATION AND RESURRECTION. 
 
 (a) For individuals, there is a sort of translation like 
 Enoch or Elijah's for every good man^": "The end of 
 virtuous and holy men is not death but a translation, and 
 migration, and an approach to some other place of abode." 
 
 (b)He continues this description of translation thus^^: 
 "Those persons who are insatiable in their desire for wisdom 
 and knowledge are said in the sacred oracles to be 'called up' 
 (Ex. xix. 20). . . . who have been inspired by him. . . . 
 For it would be a terrible thing if whirlwinds and hurricanes 
 have power to tear up trees by the roots, and to toss them 
 in air. . . . and yet if the mind, which is intrinsically light, 
 cannot be raised up by the nature of the Divine Spirit, which 
 is able to do everything, and to subdue all things below, and 
 cannot be elevated to an exceeding height ; and especially the 
 mind of man who studies philosophy in a genuine manner. . . . 
 but he is borne upwards, being insatiably devoted to sublime, 
 holy, magnificent, and happy natures." 
 
 (c) It is this Philo may have looked on as a resurrec- 
 tion.^^ Sleep is "a. thing to teach us to meditate upon 
 death, and a shadow and outline of the resurrection which 
 is hereafter to follow." 
 
 3. ANTE-MORTEM— DEATH AND IMMORTAL- 
 ITY. 
 
 Following Heraclitus of Ephesus.^^ Philo holds the 
 doctrine of an ante-mortem living death of the wicked^''^ 
 Avhich is not the separation of soul and body at death, but 
 a gradual destruction of the soul by vice, during life.^^ 
 It is forsaking immortality.^^ 
 
 The natural complement to Ante-mortem death is ante- 
 mortem "immortality," which is earned by acquisition of 
 virtue^" and by practice of philosophy ,2^ "receiving share 
 of immortal life" by approaching God." Only he who 
 has seen temperance and God is safe from dearh.^^ We 
 are even made immortal by listening to inspired melodies 
 of prophets and universe and angels.^^ True everlasting 
 
ESCHATOLOGY 75 
 
 life is to live in obedience to, and worship of God — to 
 proceed cheerfully from death to immortality. We thus 
 reach the abode of immortality.-'* There fore-° God ex- 
 horts man to run to the highest Logos of God which is 
 the fountain of wisdom, in order that by drinking of that 
 stream he may find everlasting life instead of death. It 
 is also imparted by Eucharistic drinking which see. 
 4. JUDGMENT. 
 
 While we do not hear anything very clear about any one 
 special day of judgment. Philo is sure of absolute justice, 
 so that a bad man will not lose reward for a single good 
 action done among many evil ones, or a good man fail 
 to be punished for a single bad action among many good 
 o^es.2^ 5. SIN AND REPENTANCE. 
 
 The usual Greek word for sin is hamartano , mean- 
 ing "to miss the mark," as an arrow. Hence it is inter- 
 esting to notice Philo's expression of a "reason which is 
 aimed at truth like an arrow."^^ 
 
 The word for repentance means literally "to change 
 one's mind ;" and Philo gives it almost disproportionate 
 space in his system. His order of excellence is-^ 1, per- 
 fection ; 2, repentance, and next lower, 3, lover of God 
 and lover of virtue ; and again^** next below, as Moses was 
 below Enoch, hope. So, philosophically, he prizes what is 
 worse as being valuable if used for improvement \^'^ it 
 earns indulgence for oneself, it promotes reconciliation, 
 and averts divine anger^- (ib). Again, next to perfection 
 is placed, when one has erred, repentance^^ and sym- 
 bolically is indicated by the number Z65^^ as typified by 
 the solar orbit, alternation of agitation and resultant 
 virtue ; and as the sun hides the stars, to oblivion of past 
 offences. It earned Noah^^ preservation at time of gen- 
 eral destruction, and,^^ in the great abundance of kind 
 mercy of the beneficent Savior, the latter*^'^ allows a space 
 of time for repentance of sinners of the world before 
 general cataclysmic punishments. 
 
 A man inclined to confession, being inflamed by grati- 
 tude to God, is intoxicated with a certain sober intoxica- 
 tion.^^ There are three different kinds of repentance .^^^ 
 
7(i THE MESSAGE OF PHILO 
 
 typified by beasts, birds, and flour of sacrifices, according 
 to the degree of their intensity, — in intention, word, and 
 act.^^ The real priest in man'^^ is conviction of having 
 
 ^'^^^- 6. CHASTISEMENT. 
 
 Chastisement by God^^ is a blessing and is to be prayed 
 for, and is preferable to abandonment by God's avenging 
 power. Punishment*^ is indeed the greatest good to fool- 
 ish souls. Philo wrote a whole book on Punishment and 
 rewards which should, all of it, be consulted. The re- 
 sults of chastisement are better in schoolboys, for in- 
 stance, than lack of it;^'* and there is a special Angel of 
 Reproof, at the same time friendly and full of advice 
 teaching the soul the complementary virtues of shame 
 and confidence.'*^ 
 7. PURGATORY AND UNPARDONABLE SIN. 
 
 The purpose of punishment is not vindicative, but sana- 
 tory. "If however they receive these exertions of power 
 not as aiming at the'r destruction, but rather at their ad- 
 monition and improvement, and if they feel shame 
 throughout their whole soul, and change their ways, re- 
 proaching themselves for their errors, and openly avow- 
 ing and confessing all the sins that they have committed 
 against themselves with purified souls and minds, so as in 
 the first place to exhibit a sincerity of conscience utterly 
 alien from falsehood, and concealing nothing evil be- 
 neath ; and secondly, having their tongues also purified 
 so as to produce improvement in their hearers, they will 
 then meet with a favorable acceptance from their merciful 
 Savior, God."'**^ 
 
 There are limits to purgatory however. There is such 
 a thing as absolute rejection by God, for deserters (Gen. 
 vi 1), probably meant for renegade Jews.'*'^ "There Is 
 no pardon whatever to be given those who blaspheme 
 the deity * * * to say that the origin of evil is not in us, 
 but in God."^8 
 
 8. ETERNAL PUNISHMENT. 
 
 The man of noble descent who has adulterated the 
 courage of his noble birth (Jewish) will be * * * hurled 
 down to Tartarus and profound darkness. 
 
ESCHATOLOGY 77 
 
 They will be afflicted with destruction of food and 
 crops -^^ famine f^ to the point of cannibalism f^ slavery 
 and plundering ;"'- diseases f^ cowardice ;^"* loss of holi- 
 days ;^" forming seven curses.^" 
 
 The evil are punished by being abandoned to their 
 pleasure, appetites and injustice; a worse place than 
 fabled Hades, the true Hades of life of wicked man, ex- 
 posed to vengeance, flagitious, liable to curses." The 
 divine shepherd is likely to punish moderately the curable, 
 but severely the incurable.^^ He is marked so as never 
 to be pitied ; not die once but pass all his time in dying in 
 griefs, pains, calamities ; in self-pity ; in foresight of 
 future unavoidable misfortunes ; hopeless ; in fearful 
 anticipations.^^ 
 
 9. EVERLASTING LIFE. 
 
 True wisdom is one of the future rewards for man, 
 stored up for him.*^*^ 
 
 The proselyte who has come over being lifted up on 
 high by good fortune will be a conspicuous object.®^ 
 
 Virtues are their own reward, as we have seen ; the 
 spirit of God will abide within us f- we will want little 
 when in immortality we share the self-sufficing-ness of 
 God,*^^ drawing near and abiding near God in quietness f^ 
 communing with the Platonic "alone with the alone, "*^^ 
 being in the New Jerusalem, the vision or contemplation 
 of peace, and finding there "at the end" "life and im- 
 mortality."'^'* Man being himself a short-lived heaven^^ 
 receives heaven as an inheritance.^^ The mind is called 
 a heaven, because natures only comprehended by intellect 
 are in heaven,^^ the abode of immortality™ where is in- 
 spired music'^^ whose hearing confers immortality.^^ 
 
 1 0. THE NEW JERUSALEM. 
 
 Jerusalem is a symbol of contemplation of divine 
 peace ;^^ a river flows through it ;"■* is the inheritance of 
 peace. "^ In the paradise where is the "end — life and 
 immortality" are trees of life, of immortality, of compre- 
 hension, of understanding, of knowledge of good and 
 evil,'^'' trees and plants that have reason.''^^ 
 
CHAPTER X.-SALVATION. 
 
 I. GOD IS MAN'S SAVIOR. 
 
 One of the most frequent words applied by Philo to 
 God is savior (soter) and benefactor,^ which we have 
 already seen applied to one of God's powers as merciful,^ 
 and seems confused with the logos.^ God is the only 
 savior,'^ and full of love for mankind,^ the most merciful 
 and only savior f the holy savior,'^ the savior of all men;^ 
 we hear of the attractive mercies of the savior.^ The 
 Lord is my light and my savior ;^^ the very thought of 
 God blesses and heals diseases of the mind.^^ 
 
 By what means does God save? By virtue and gifts 
 of God. So prudence is a saving virtiie,^^ and we hear 
 of saving instruction}^ and saving Hre}* and untroubled 
 salvation and unalloyed benefits. ^^. The sick are to 
 ascribe to God the cause of their preservation, and not 
 to any physician. ^^ God saves from hunger.^'^ We ought 
 to propitiate God by prayer to allow his saving mercy to 
 be shown to us everlastingly.^^ We are to seek remission 
 of sins, and respite of all cares since childhood^^ by re- 
 pentance for past sins-*^. Repentance in an unflattering 
 and incorruptible counsellor who propitiates the merciful 
 God by sacred hymns^^. 
 
 The following passages may illustrate this idea more 
 perfectly : 
 
 God, having taken pity on mankind, as being a saviour full 
 of love for mankind. •'' 
 
 The Saviour, the God who rules in the world, and who is able, 
 either by means of natural things or without them, to nourish, 
 and to preserve us.22 
 
 Abraham was propitiating and supplicating God, entreating 
 him if there could not be found among his creatures a complete 
 remission so as to give them liberty (of which the number 50 
 is the symbol), might be accepted for the sake of the deliverance 
 of the soul which was about to be condemned. 23 
 
 God ... is that propitious and beneficicnt being, the mosX 
 merciful and only saviour.24 
 
SALVATION 79 
 
 This Salvation is not arbitrary ; it has a cosmological 
 foundation, just as we saw^ the saving- element in God 
 was one of his powers. So we read that^'' : 
 Elicccr means God is viy helper because 
 Since the mass of the body, which is filled with blood, being 
 of itself easily dissolved and dead, has its existence through, 
 and is kept alive by the providence of God, who holds his arm 
 and shield of defence over it, while our race cannot, by any 
 resources of its own, exist in a state of firmness and safety for 
 a single day. 
 
 II. ANGELS AS SAVIORS. 
 Winged natures^^ descend to save men from their pas- 
 sions by making them unproductive. 
 
 III. THE GOOD SHEPHERD. 
 
 Philo speaks of a good shepherd-"^ which, as we shall 
 see below most probably applies to the Word Logos, 
 although it certainly applies to God, mediately or imme- 
 diately. A shepherd is a good and faithful manager of 
 the sheep, while the unfaithful managers are only keep- 
 ersP We meet the term shepherd frequently ;^^ also 
 guide.^^ 
 
 It is applied to : 
 
 (a) Men: Joseph as administrator in Egypt ;^^ Jacob 
 and Kings,^^ to Moses the great and noble.^^ 
 
 (b) Church : The assembly of the Lord was not as 
 sheep without a shepherd.^^ 
 
 (c) God: Philo bases himself on Ps xxiii. 1, as fol- 
 
 lows^'^ : 
 
 This indeed being a shepherd is a good thing, so that it is 
 justly attributed, not only to kings and to wise men and to 
 souls who are perfectly purified, but also to God the ruler of 
 all things, "The Lord is my Shepherd, and He shall cause me 
 to lack nothing." 
 
 (d) The Logos- Word: How far does Philo mean to 
 apply the term to the Logos-word ? From the following, 
 it would appear that the Logos-word was only the super- 
 intendent emploved by, or lieutenant of the Shepherd 
 God: 
 
 "For God like a shepherd and king governs Call things and 
 men) ; appointing as his immediate superintendent (prostesa- 
 menos) his own right (orthos) logos-reason, his first-born 
 (prratogonos) son, who is to receive charge of this sacred cx>m- 
 
80 THE MESSAGE OF PHILO 
 
 pany" (all creation and humanity), "as the lieutenant of the 
 great king; for it is said somewhere (Ex. xxiii. 20), 'Behold, 
 I am he! I will send (apostolize) my messenger (angel) before 
 tliy face, who shall keep thee in the road.' " 
 
 However, this quotation shows that the Logos-word is 
 
 the immediate superintendent of men and creation. Hence 
 
 when we find the good shepherd^'^ applied to the uniter 
 
 of the flock of 'the whole multitude of the parts of the 
 
 human soul,' it must apply to the Logos-word. 
 
 But the providence of God is the principal and almost the only 
 cause that the divisions of the soul are not left entirely without a 
 governor, and that they have met with a blameless and in all 
 respects good shepherd.*^^ 
 
 IV. GOD SEEKS THE LOST. 
 
 The angel of the Lord seeks out the erring.^® God, 
 having taken pity on mankind, as being a savior, and 
 full of love for mankind.^^ We read also^^ that 
 
 There is an old story . . . that the Divinity . . . goes 
 round the different cities of men, searching out the deeds of 
 iniquity and lawlessness . . . God assumes the likeness of 
 the angels, as he sometimes assumes even that of men, for the 
 sake of assisting those who address their entreaties to him . . 
 . . he . . . took the place of an angel . . . for the 
 advantage of him who was not as yet able to bear the sight of 
 the true God. ... so also do those who are unable to bear the 
 sight of God, look upon his image, his messenger-angel Logos- 
 word, as himself. 
 
 V. GOD SEEKS THE LOST IN INCARNATE 
 FORM. 
 
 In the same place we find the following: 
 
 There is an old story much celebrated, that the Divinity, 
 assuming the resemblance of men of different countries, goes 
 around the different cities of men, searching cut the deeds of 
 iniquity and lawlessness ; and perhaps though the fable is not 
 true, it is a suitable and profitable one. But the Scripture . . 
 . . has spoken of God under the likeness of a man, though 
 not of any particular man . . . Why then do we any longer 
 wonder if God at times assumes the likeness of the angels, as he 
 sometimes assumes even that of men, for the sake of assisting 
 those who address their entreaties to him? So that when he says, 
 "I am the God who was seen by thee in the place of God," we 
 must understand this, that he on that occasion took the place 
 of an angel, as far as appearance went, without changing his 
 own real nature, for the advantage of him who was not, as yet 
 able to bear the true sight of God ; ... so also do those 
 who are unable to bear the sight of (jod look upon his image, 
 his angel word, as himself. 
 
SALVATION 81 
 
 VI. SACRIFICE OF THE ONLY BEGOTTEN SON. 
 
 The idea of mediation implies logically some sort of 
 mutual relationship which may very naturally be repre- 
 sented under the figure of self-sacrifice. The whole of 
 paragraph 4 of Chapter VII, on the Divine Vine, 
 Branches, Cup, and Cup-bearer should be re-read in this 
 connection. 
 
 Philo however does not hesitate to speak of the most 
 holy sacrifice of self-immolation-^'^ : 
 
 And the mind is in every respect superior to the outward sense, 
 as the man is to the woman ; who, when he is without blemish, 
 and purified with the proper purifications, namely the perfect 
 virtues, is himself the most holy sacrifice, being wholly and in 
 all respects pleasing unto God. 
 
 Philo mentions the self-immolation of Tphigenia, of 
 
 children, and of Hindu wives ;'*° and while discussing 
 
 Abraham's giving up his only-begotten son Isaac for 
 
 sacrifice'*^ says, 
 
 But this man (Abraham) like a priest of sacrifice; himself 
 did himself begin to perform the sacred rite. 
 
 The victinT*- should be burdened with the material of 
 its own sacrifice. 
 
 The father being logos-reason^^ and the mother being 
 
 custom, 
 
 The mind-14 zvill sacrifice its beloved son. not a man (for the 
 wise man is not a slayer of his children), but the male offspring 
 of a virtuously living soul. 
 
 VII. MEDIATOR BETWEEN GOD AND MAN. 
 AND ADVOCATE. 
 We have seen, under Good Shepherd, that the Logos- 
 word was the superintendent under God, his lieutenant 
 or vice-gerent.^''^ The Jewish high-priest was an image 
 of the Logos-word, being called into existence by the 
 (Same logical necessity of intermediation.^^ 
 
 The high-priest must be on the borders between the two in 
 order that men may propittiate God by some mediator, and that 
 God may have some subordinate minister by whom he may offer 
 and give his mercies and kindnesses to mankind. 
 
 So a high priest, from Lev. xvi. 17, is not to be a man, 
 and not God, though Moses was called the god of 
 Pharaoh,^^ 
 
82 THE MESSAGE OF PHILO 
 
 but he touches both these extremities as if he touched both the 
 feet and the head. 
 
 The intimate union between the Jewish high-priest and 
 the Logos-word is well brought out.^^ 
 
 "For it was indispensable that the man who was con- 
 secrated to the Father of the world, should have as 
 paraclcte-advooate, his (God's) son, the being most per- 
 fect in all virtue, to procure forgiveness of sins, and a 
 supply of unlimited blessings ; perhaps, also he is thus 
 giving a previous warning to the servant of God, even 
 if he is unable to make himself worthy of the Creator, 
 of the world, at least to labor incessantly to make himself 
 worthy of the word himself ; the image of which he is 
 clothed in," (the logciim of the Urim and Thummim 
 "in a manner that binds him from the time that he puts it on, 
 to bear about the pattern of it in his mind, so that he shall be 
 in a manner changed from the nature of a man into the nature 
 of the world, and, if one may say so (and one may by all means 
 and at all times speak the plain truth in sincerity), become a 
 little world himself." 
 
 This necessity of thought for a mediator between God 
 and man applies not only to the Logos-word and high- 
 priest, but also to angels, who become mediators, 'do thou 
 speak for us, and let not God speak to us, lest we die.''*^ 
 
 VIII. THE MEDIATOR CONNECTED WITH 
 A VIRGIN. 
 
 Both the high-priest as mediator and the Logos-word, 
 or, reasoning are refered to as connected with a virgin^^ : 
 
 But the high-priest of whom we are speaking is a perfect man, 
 the husband of a virgin (a most extraordinary statement) who 
 has never been made a woman ; but who on the contrary has 
 ceased to be influenced by the customs of woman in regard to her 
 connection with her husband (Gen. xviii. 11). And not only is 
 this man competent to sow the seed of unpolluted and virgin 
 opinions, but he is also the father of sacred logoi {reasonings), 
 some of which are overseers and superintendents of the affairs of 
 nature, such as Eliazar and Ithamar. 
 
 IX. THE REDEEMER OF SCATTERED JEWS. 
 
 The political persecution to which the Jews in Alex- 
 andria were subjected by Flaccus, and other governors 
 made it inevitable that Philo should look for political 
 redemption, and a gathering of the scattered Jews to the 
 
SALVATION 83 
 
 Holy Land. This redeemer or messiah he thus speaks 
 oP'^': 
 
 A man will come forth . . . leading a host and warrinj? 
 furiously who will subdue great and populous nations, God 
 sending- that assistance which is suitable for pious men . . . 
 intrepid hardihood of soul, and irresistible strength of body . . 
 . . he will have dignity, terror, and beneficence . . . (caus- 
 ing) respect . . . fear . . . and good-will . . . which 
 when they are mixed together in the soul render subjects obedient 
 to the ruler. 
 
 Is this redeemer to be a man, or a superhuman being? 
 Let the reader judge for himself from the italicised pas- 
 sage .^^ 
 
 "For even though they may be at the very extremities of the 
 earth, acting as slaves to those enemies who have led them away 
 in captivity, still they shall all be restored to freedom in one 
 day, as at a given signal; their sudden and universal change to 
 virtue causing a panic among their masters ; for they will let 
 them go, because they are shamed to govern those who are 
 better tlian themselves. 
 
 "But when they have received this unexpected liberty, those 
 who but a short time before were scattered about in Greece, and 
 in the country of the barbarians, in the islands, and over the 
 continents, rising up with one impulse, and coming from all the 
 different quarters imaginable, all hasten to one place pointed 
 out to them, being guided on their v'ay by some vision, more 
 dizine than is compatible, zvith its being of the nature of man, 
 invisible indeed to everyone else, but apparent only to those 
 who were saved, having their separate inducements and inter- 
 cessions, by whose intervention they might obtain a reconcilia- 
 tion with the Father." 
 
 The causes of this redemption are 1, God's pitiful 
 nature that would always rather have mercy than punish- 
 ment ; 2, the virtue of the Jews, wdiicli gives strength to 
 their prayers ; and 3, the good opinion of the pagoms 
 extorted by virtue of the Jews. 
 
 X. IT IS GOD WHO GIVETH THE VICTORY. 
 
 We read'^'" : 
 
 And thanks be to God who giveth the victory, and who renders 
 the labors of the man who is a slave to his passions, though ever 
 so carefully carried out, still unproductive, and useless ; sending 
 down winged natures in an invisible manner for their destruction 
 and overthrow. 
 
 XI. DEIFICATION OR APOTHEOSIS. 
 
 While we have seen that Philo found fault with the 
 Egyptians for ennobling beings not noble by nature, and 
 calling them divinities, we also saw that, particularly in 
 
84 THE MESSAGE OF PHILO 
 
 regard to mysteries, Philo had the weakness of using on 
 his own side the arguments he found fault with when 
 used against him. Consequently we are not surprised at 
 his unequivocal assertion of the divinity of man. Moses 
 received the inheritance of that name from Ex, vii. 1, 
 being called the god of Pharaoh,^^ which, as the reader 
 may notice, was an Egyptian event. And we read again'''^ 
 But the lawgiver of the Jews ventures upon a more bold 
 assertion than even this, inasmuch as he was, as it is reported, 
 a student and practiser of plain philosoph}' ; and so he teaches 
 that the man who is wholly possessed with the love of God, 
 and who serves the living God alone, is no longer man, but 
 actually God, being indeed the God of men, but not of the parts 
 of nature, in order to leave the Father of the universe the attrib- 
 utes of being both and God. 
 
 Man is kindred to God,'''^ and is a heaven,^^ and is to 
 the world what God is to him.^^ 
 
 Immortality consists in cheerfully living in obedience 
 to, and worship of God,^^ and piety to the Gods.^^ It 
 may therefore be attained in various way : by acquiring 
 virtue,^^ by philosophy ^^^^ by seeing temperance and the 
 vision of God,^^ by drinking the cup of wisdom, which 
 more than nectar makes men immortal, and by banquet- 
 ing on the labors of virtue,**" feasting on God's sacred 
 words and doctrines f^ so that they are accounted gods 
 to whom the word of God came. Also by hearing the 
 inspired melodies^^ the strains of the music of heaven.®^ 
 Man is a fragment or ray of the divine nature.^^ We 
 therefore are in properly guarded emanationism :^'^ 
 
 Of the rational faculty God — I will not say partakes — 
 but is the ruler, and that is the fountain of the most 
 ancient Logos-word. 
 
CHAPTER XI.-THE THERAPEUTS. 
 
 I. AUTHENTICITY AND SIGNIFICANCE OF THE 
 PHILONIC ACCOUNT. 
 
 With much regret, it seems impossible to omit refer- 
 ence to the Thcrapcuts, for the reason that all the knowl- 
 edge we possess about them is derived from the Philonic 
 tract On the Contemplative Life, or, On the Virtues of 
 Suppliants. While he also describes the Essenes of Pal- 
 estine and Syria, of whom we hear from other writers, 
 it will be sufficient to contrast them with the Therapeuts, 
 using them as a foil to define the latter more clearly. 
 
 It is also impossible to touch the subject without giving 
 some slight account of the vexed state of the question, 
 although we cannot enter into the confessional discus- 
 sions. Let it suffice to give a brief summary of Wend- 
 land's views. He considers it genuinely Philonic because 
 it has better external testimony than any other of the 
 undisputed works ; it also has inner support from Philonic 
 and Jewish literature. The words, grammar and style 
 are also Philonic. There are Jewish and Egyptian for- 
 mative conditions for such a society. Wendland consid- 
 ers that Philo to some extent attributed to this society 
 of retired seribes or students of the scriptures, his own 
 views, and that the book was written as a polenic against 
 Chairemon (A. D. 40, teacher of Nero and former Librar- 
 ian of the Alexandria library) whose then recent descrip- 
 tion of the Egyptian priests is found in Porphyry's On 
 Abstinence iv. 6, 7. This would explain the presence 
 in Philo's tract of apparently extraneous material — such 
 as the polemic against star — and animal-worship, and the 
 allegoric explanation of pagan myths, all of which would 
 directly apply to Chairemon, who was a stoic. 
 
 Incidentally, we may once more point out Philo's in- 
 consistency. We have already seen that he opposed 
 pagan mysteries on the very two grounds which he used 
 as argimients for his own. So we find Philo objecting 
 to the Stoic's attempt to interpret the pagan myths allc- 
 gorically, while his own chief significance for philosophy 
 
86 THE MESSAGE OF PHILO 
 
 and religion is his attempt to save the Hebrew stories, 
 in the eyes of pagans, by the very same method. 
 
 This was a tacit recognition that the allegoric method 
 can be used successfully to prove or vindicate anything. 
 It might be called the moral utilisation of limited knozvl- 
 edge. It is therefore itself no progress, and is exposed 
 to perpetual destruction at every further step thereof. 
 But as human knowledge, however progressive, will 
 never transcend limitations ; and as the moral need is 
 ever present, allegory will never die out, though it may 
 be hoped it will gradually be transmuted, by greater 
 modesty, judgment, and liberality into a yet undreamed 
 of helpfulness. 
 
 In short, the Therapeut community may be considered 
 as Philo's ideal of what the New Jerusalem would be 
 for allegorists, and should take its place alongside of 
 Plato's Republic, Plotinos's Platonopolis, and Augustine's 
 City of God. 
 
 On the whole, the Therapeut community has been 
 taken entirely too seriously. 
 
 First, it can have been no more than temporary, if 
 for no other reason, because we hear of it from none but 
 Philo. Again, they abstained from all profitable avoca- 
 tions, so that the association could have had no perma- 
 nent foundation. 
 
 Second, these Therapeuts were probably no more than 
 refugees of the more intellectual classes from persecu- 
 tion in Alexandria ; it was inevitable they should form 
 temporary groups, and in a land where enthcasts medi- 
 tated in temples, and where Hellenic (Stoic) culture 
 allegorized even pagan myths, these same intellectual 
 refugees would inevitably have spent their time allegor- 
 izing their own scriptures. Moreover, is it possible that 
 their meetings by night only had any relation to the uni- 
 versal practice of refugees ? There were Jewish refugees 
 no doubt not only in Egypt, but all over the world. 
 
 Third, We have seen Philo's condemnation of liter- 
 alism and painful accuracy. How could that mystic en- 
 thusiast have avoided, with entire honesty, reading into 
 their society many of his own views? 
 
THE THERAPEUTS 87 
 
 II. THERAPEUT-ESSENIC SIMILARITIES. 
 
 1. Both had their own writing's, allegorical in char- 
 acter. 2. Abolished slavery. 3. They a])peared at re- 
 ligious exercises, or banquets, clad in white garments. 
 4. They worshipped on the seventh day. 5. They con- 
 sidered the Deity to be the cause of good only. 6. Philo 
 considered both to be the same, though representing dif- 
 ferent sides : the Therapeuts, the theoretical ; the Essenes. 
 the practical. He gave two derivations for the name 
 Therapeut : from healijig the diseases of the soul, or from 
 serving God, the pun lying in the Greek verb therapcno. 
 The name Essene he derives, from hosios, holy (acknowl- 
 edging the derivation as a mistake in Greek) 'because 
 they were servants, thcrapeutai, of God.' 
 
 Evidently, apart from Philo's very unsatisfactory 
 methods of interpretation, the two sects had little alike, 
 though more in common. 
 
 III. THERAPEUT-ESSENIC DIFFERENCES. 
 
 1. The Therapeuts admitted men and women-virgins 
 on equal terms; the Essenes admitted men only ; of a 
 certain age, though they chose and trained boys. One 
 sect of Essenes, after a trial marriage of three years, mar- 
 ried, for the birth of children only. 
 
 2. The Therapeuts abandoned their zvealth to relatives 
 and friends on joining the order. The Essenes turned 
 all their posessions over to the steward of the order. 
 
 3. The Therapeuts lived simply, but annointed their 
 bodies with oil, 'added hyssop to their diet of bread and 
 salt for those ivhose taste was more delicate; they had 
 luxuries, even if cheap, — such as sirazu cushions for ban- 
 quets; had distinctly cheerful meetings at their convivial 
 party; 'joyful with most exceeding graznty' 'intoxicated 
 all night with this intoxication' ; cultivated hymns and 
 psalms, both individually and in responsive choruses, in 
 imitation of Moses and Miriam on crossing the Red Sea. 
 The Essenes considered the touch of oil a defilement ; 
 psalms or hymns are not mentioned ; they were utmost 
 stoics, avoiding all pleasure on principle ; their silence 
 
»» THE MESSAGE OF PHILO 
 
 terrified strangers as 'a terrible mystery' ; their dining- 
 room was as 'a certain holy temple.' 
 
 4. The Therapeuts spent the whole day in their sanc- 
 tuary, or monastery, {solitary place), 'performing the 
 mysteries of a holy life in contemplation and study of 
 the Scriptures and their ozmi writings. The Essenes were 
 hard working, stoical, long-houred workingmen : farmers, 
 herdsmen, shepherds, bee-keepers, artisans. They obeyed 
 stewards who directed work, finance, and social life. 
 
 5. The Therapeuts lived separated from each other, 
 each in his cell, coming together only at flight for their 
 bcmquet; also their Sabbath, and their 'pentecostaV sev- 
 enth sabbath feast. The Essenes, worked and lived in 
 common day and night, and were excessively strict Sab- 
 batarians. 
 
 6. The Therapeuts, zvho did no physical or gainful la- 
 bor zvhatever, did not need to eat but once at night, ivith- 
 out any time for sleep mentioned. The Essenes who 
 worked so extremely hard and long had two common 
 meals a day, and no doubt slept at night. 
 
 7. The Therapeuts did not have obligatory lustrations ; 
 the Essenes were at times called hemerobaptistae from 
 the noon cold bath, before putting on their white robes 
 for the midday meal. 
 
 8. The Therapeuts seem to have no financial manage- 
 ment zvhatever. They are supposed to have abandoned 
 fill their possessions to their friends before admission. 
 Hence there is need of explanation whence were pro- 
 vided their separate several-roomed houses, white gar- 
 ments and feast-provisions, zvhich throws grave doubt 
 over the actuality of the Therapeuts, zvho, besides, are not 
 mentioned by any other zvriter. The Essenes, mentioned 
 by Philo, Josephus, Pliny, (Solinus, Porphyry), deposited 
 their wages, whence the overseer supplied common food, 
 garments, medical attention, and support in old age. 
 
 9. The Therapeuts seem to have had no special regard 
 for age, as their elders zvere chosen not according to age, 
 but maturity in speculative philosophy ; no classes are 
 mentioned. The Essenes were divided into classes 
 
THE THERAPEUTS 89 
 
 (Philo) which, besides a one year probation, and a two 
 years' novitiate, were four (Josephus) or eight (Tal- 
 mud), so strictly separated that a member of the upper 
 class had to bathe himself when he touched anything of 
 a lower class ; the upper classes having certain mysteries, 
 to be held sacred, under compulsion of a great oath. 
 
 10. Admission to the Therapeiits is not defined by 
 Philo. With the Essenes organization was so powerful 
 that outcasts were liable to starve. 
 
 11. The Therapeut canon seems to have been Lazv, 
 Prophets, Psalms and hymns, and later ivritings, besides 
 their oivn books. The Essenes are not credited with 
 more than Law, Prophets, and their own books. 
 
 12. The Therapeut revered the Jerusalem Temple and 
 the Levitical priesthood, apparently remaining orthodox, 
 though celebrating on the Sabbath. The Essenes con- 
 sidered they had holier sacrifices than those of the Tem- 
 ple, but furnished contributions, arousing violent op- 
 position. They were, however, excessively strict Sab- 
 batarians. 
 
 13. Philo does not specify any of the mysteries of the 
 Therapeut allegorical interpretation. Perhaps ive may 
 have to look for them in Philo's own mysteries, detailed 
 above. The Essenes had belief in (1) immortality of 
 soul; (2) predestination by fate, (3) names of angels, 
 
 (4) preparation for coming of the Messiah in their high- 
 est Elias grade. (5) They searched writings and nature 
 to gather medical lore, and (6) practised prophesy and 
 (7) healing and resurrections; (8) practised baptism, 
 and (9) abstained from annointing with oil. Their 
 grades are said to have been as follows: I. (1) baptism, 
 outward purity; (2) abstaining from intercourse with 
 women. II. (3) spiritual purity; (4) meekness. III. 
 
 (5) holiness; (6) inspiration as temples of the Holy 
 Ghost in prophecy; IV. (7) healing and raising the 
 dead; (8) becoming Eliases, as forerunners of the Mes- 
 siah, 
 
 On the whole, therefore, the Essenes and Therapeuts 
 seem to have had but little in common. 
 
REFERENCES. 
 
 INTRODUCTION. 
 
 (1) Ca 22. (2) Josephus Ant. xviii. 8.1. (3) Eusebius, Praep. 
 Ev. viii. 13. (4) Eus. HE ii. 4. (5) Jos. Ant. xx. 5. 2. (7) CE 
 14. (8) Fragm. Ed. Richter, vi. 236. (9 ib. vi. 200. (10) 
 Gfroerer, PuAT 41. (11) Jos. A xviii. 8. 1; Ca. 28. (12) Ca. 
 30. (13) Jerom, de Vir 111. 11. Eus HE li. 16, 17. (14) Photius, 
 Codd. 105. (15) Die Therapeuten und die Philonische Schrift 
 vom Beschaulicliem Leben. Teubner, 1906. 
 
 CHAPTER I— PHILO HIMSELF. 
 
 (1) 2.50-MA 7. (2) 3.303-LS. (3) 3.1-VM 1.1. (4) 3.468- 
 PP 9. (5) 3.77-VM 2.3. (6 2.146-QHDR 5.2. (7) 1.472-E 
 23. (8) 1.187-GC 2.14. (9) 1.263-QDPI 24; 1.276-QDPI 38; 
 1.309-PC 31; 2.72-MA 24. (10) 1.187-Ch 14. (11) 1.225-SAC 
 23. (12) 1.128-LA 3.25. (13) 1.128-LA 3.26. (14) 2.177-CEG 
 18. (15) 2.376-So 2.27. (16) 2.444-A 40. (17) 3.509-QRDH 2 
 
 (18) 2.207-P 12; 2.211-P 15; 4.24-MI 4; 4.34-MI 11; 4.37-MI 12. 
 
 (19) 1.35-MO 40. (20) 4.13-VC 7. (21) 3.523-QRDH 12 and 
 4.219-Fr Eus PE 8. (22) 4.1 sqq-VC 1. (23) See 3.303-LS 1. 
 (24) 2.62-MA 16; 2.317-Sol. 19; 2.344-Sol. 43; 2.368-So 2.20 
 2.406-A 10; 2.416-A 20; 2.484-Jo 20; 3.161-DC 22; 3.201-M 2.12 
 3217-ASI 6; 3.242-Sa 11; 3.246-Sa 14; 3.248-Sa 16; 3.266-DO 11 
 3 267-DO 2; 3.283-DO 4; 3.347-Fem 2; 4.296-QG 1.25; 4.315-QG 
 57 (25) 1.428-PN 13. (26) 3.158-DC 20. (27) 4.269-FrMJ>I. 
 (28) 1.493-E 47. (29) 2.62-64-MA 16, 17. 
 
 CHAPTER II— ALLEGORIC INTERPRETATION 
 
 AND MYSTERIES. 
 
 (1) 1.74-LA 27. (2) 1.85-LA 2.7; 1.170-LA 3.84. (3) 1.108- 
 LA 3 2 (4) 1.244-QDPI 15; 1.46-MO 54. (5) 1.284-QDPI 46; 
 1405-AN 30. (6) 1.423-PN 9. (7) 4.401-QG 74. (8) 1.244- 
 QDPI 15. (9) 1.423-PN 9. (10) 2.41-CL 37. (11) 4.18-VC 
 10 (12) 2.168-CEG 10. (13) 1.47-MO 56; 1.63-LA 1.14; 1.288- 
 PC 2; 2.41-CL 37; 2.437-A 36; 3.262-LS 7; 4.288-QG 1.10; 4.395- 
 QG 2 65; 4.423-QG 3.16; 4.457-QG 3.54. (14) 1.199-GC 28; 
 2259-MN 18. (15) 1.187-GC 14. (16) 1.239-SAC 39; 1.108- 
 LA 31; 1.166-LA Z:J1 ; 1.182-Ch 9; 1.186-GC 12; 1.340-G 12; 
 1460-E 10- 2.21 1-P 16; 2.238-MN 40; 2.326-So 26; 4.245-FrJD 
 533; 4.255-FrJD 782; 4.336-QG 1.94. (17) 2.326-So 1.26. For 
 following, 1.289-PC 5. (18) 1.239-SAC 39. (19) 1.79-LA 132 
 
 (20) 1219-SAC 15. (21) 1.114-LA 3.8. (22) 1.505-S 4. (23) 
 1187-GC 14. (24) 2.87-MA 36. (25) 1.261-QDPI 22. (26) 
 l'l87-GC 14 (27) 1.125-LA 3.22; 134-LA 3.33; 1.166-LA Zll. 
 (28) 1 186-GC 12; 1.229-SAC 29; 1.289-PC 5 ;1.327-PC 50; 2.87- 
 MA 36- 2 211-P IS; 2.323-So 23. (29) 1.139-LA 3.40; 1.165-LA 
 3 76 1172-LA 3.87; 1.188-GC 15; 1.205-GC 35; 1.207-SAC 2; 
 1253-QDPI 14; 1.258-QDPI 19; 1.283-QDPI 45; 1.292- PC 9; 
 1319- PC 43- 1404-AN 29; 1.464-E 14; 2.46-MA 3; 2.S7-MA 12, 
 etc (30) l'421-PN 6. (31) 1.220-SAC 16; 1.187-GC 14. (32) 
 
REFERENCES 91 
 
 3.523-QRDH 12; 41 -VC 1; 4.219-Fr Eus 8. (33) 4.269-Fr MM; 
 1.387-AN 10. (34) 1.394-AN 17. (35) 1.187-GC 14. (36) 3.242- 
 Sa 11. (37) 1.186-GC 12; 1.187-GC 14; 1.201-GC 31; 1.225-SAC 
 23; 1.277-QDPI 39; 1.288-PC 2; 1.295-PC 11. (38) 1.428-PN 
 13. (39) 1.220-SAC 16. (40) 1.187-GC 14. (41) 1.166-LA 377. 
 (42) 1.187-GC 14. (43) 2.239-MN 2. (44) 1.182-Ch 9. (45) 
 2.420-A 24. (46) 4.256-FrJD 782. (47) 1.186-GC 12. (48) 
 2.29S-SO 1.2. (49) 3.303-LS 1.1. (50) 1.21-MO 23; 1.22-MO 24; 
 1.43-MO 51; 1.262-QDPI 23. (51) 1.353-QDI 11. (52) 1.229- 
 SAC 29; 2.21-CL 21; 2.341-So 1.40. (53) 1.4-MO 4. (54) 1.3- 
 MO 2. (55) 1.9-MO 9; 3.185-M 1.6. (56) 1.6-MO 6; 1.19-MO 
 23; 1.38-MO 44; 1.39-MO 46; 1.41-MO 48; 1.57-LA 1.9; 1.63- 
 LA 1.14; 1.78-LA 1.32; 1.260-QDPI 21; 1.262-QDPI 23; 1,263- 
 QDPI 24; 1.280-QDPI 41; 1.412-AN 38; 1.481-E 33; 2.129- 
 QHDR 37; 2.264-MN 23; 3.185-M 1.6; 3.284-DO 5. (57) 1.167- 
 LA 3.79; 1.351-QDI 9; 2.129-QHDR 37; 3.185-M 1.6; 3.199-M 2.9; 
 4.42-MI 16. (58) 1.133-LA 3.32; 1.426-PN 12; 2.37-CL 34; 2.150- 
 QHDR 57; 2.336-So 1.35. (59) 1.420-PN 5. (60) 1.41-MO 49; 
 1.44-MO 52; 1.448-PN 38. 
 
 CHAPTER III— GOD. 
 
 (1) 1.182-Ch 9. (2) 2.235-P 36. (3) 1.283-QDPI 44. (4) 
 2.209-P 14. (5) 2.239-MN 2. (6) 3.294-HP 1. (7) 1.287-PC 1. 
 (8) 1.290-PC 6. (9) 1.53-LA 1.3. (10) 1.162-LA 3.73. (11) 
 1.166-LA 3.77. (12) 1.119-LA 3.14. (13) 2.343-So 1.43. (14) 
 2.383-So 2.33. (15) 2.382-So 2.32. (16) 2.383-So 2.33. (17) 
 3.269-DO 2.1. (18) 3.183-M 4. (19) 4.452-QG 3.48. (20) 1.338- 
 G 10. (21) 1.5-MO 5; 1.68-LA 1.19; 1.265-QDPI 25; 1.322-PC 
 45; 1.512-S 11; 2.39-CL 36; 2.208-P 13; 2.237-P 38; 2.426-A 28; 
 3.484-P 20; 4.21-MI 1; 4.271-Fr MM; 4.288-QG 1.9; 4.339-QG 
 1.100. (22) 2.111-QHDR 19. (23) 1.434-PN 21. (24) PN 
 1.435-PN 22; 2.309-So 14. (25) 2.211-P 15. (26) 4.269-Fr MM. 
 (27) 2.211-P 15. (28) QG 1.54. (29) 8.208-P 13. (30) 3.158- 
 DC 20. (31) 2.49-MA 7. (32) 213-P 18. (33) 1.182-Ch. 9. 
 (34) 1.219-SAC 15. (35) 1.102-LA 2.21. (36) 2.286-MN 42. 
 (37) 1.133-LA 3.31, 32. (38) 2.214-P 18; 2.231-P 32; 1.386-So. 
 2.37; 3.100- VM 13; 1.102-LA 2.22. (39) 4.437-QG 3.34. (40) 
 1.262PQDPI 23. (41) Drummond Ph. 1. p. 110. (42) 1.4 to 6- 
 MO 4 to 7. (43) 3.100-VM 13. (44) 1.187-Ch 14. (45) 2.31- 
 CL 28. (46) 2.222-P 25; 1.389-AN 12. (47) 2.31-CL 28; 2.134- 
 QHDR 42; 2.324-So 1.25. (48) 1.29-Mo 23. (49) 2.385-So 2.36. 
 (50) 2.387-So 2.38. (51) 4.249-FrJD 748. (52) 1.237-SAC 37. 
 (53) 1.389-AN 12. (54) 2.214-P 18; 2.231-P 32; 2.386-So 2.37. 
 (55) 2.134-QHDR 42. (56) 2.34-So. 1.39. (57) 1.339-G 11; 
 2.65-MA 17; 2.337-So 1.37; 2.38-CL 35. (58) 2.134-QHDR 42. 
 (59) 1.29-MO 23; 2.134-QHDR 42; 3.194-M 5. (60) 1.81-LA 
 2.2. (61) 1.429-PN 15. (62) 2.44-MA 1; 4.312-QG 1.54. (63) 
 2.116-QHDR 24. (64) 1.389-AN 12. (65) 1.29-MO 23. (66) 
 2.134-QHDR 42; 2.382 to 385-So 2.32 to 36. (67) 1.182-Ch 9. 
 (68) 4.318-QG 1.57. Model. 2.308-So 1.13. (69) 2.336-So 1.35. 
 (70) 2.31-CL 28. (71) 2.382 to 385-So 2.32 to 36. (72) 3.102- 
 VM 14. (73) 2.306-So 1.11. (74) ib. (75) 1.237-SAC 37. (76) 
 4,437-QG 3.34. (77) 2.352-So 2.6. (78) 4,210-Fr Eus; 4.391- 
 QG 2.60; 4.436-QG 3.34. (79) 4.437-QG 3.34. (80) 1.235-SAC 
 
92 THE MESSAGE OF PHILO 
 
 36; 2.134-QHDR 42. (81) 1.1S2-LA 3.59. (82) 2.218-P 21. 
 (83) 2.134-QHDR 42. (84) 2,438-A 36. (85) 2.195-P 1. (86) 
 1.262-QDPI 23. (87) 1.133-LA 3.31. (88) 2.31-CL 28. (89) 
 1.153-LA 3.60; 2.222-P 25. (90) 1.483-E 36. (91) 1.389-AN 12, 
 (92) 2.325-So 1.25; 2.154-QHDR 60. (93) 2.307-So 1.12. (94) 
 2.137-QHDR 45; 2.120-QHDR 27. (95) 1.29-MO 33. (96) 
 4.251-FrJD 752. (97) 2.246-MN 5. (98) 1.102-LA 2.21, 22; of 
 Perfect Man, 1.154-LA 3.61. (99) 2.217-P 20. (100) 2.411-A 
 15. (101 2.134-QHDR 42. (102) 2.308-So 1.14. (103) 1.429- 
 PN 15. (104) of human mind, 2.298-So 1.5. (105) 1.29-MO 33. 
 (106) 1.271-QDPI 31; 2.222-P 25. (107) 2.387-So 2.38. (108) 
 2.309. 310-So 1.14, 15. (109) 1.389-AN 12. (110) 2.44-MA 1; 
 2.154-QHDR 60; 2.325-So 1.25. (Ill) 1.182-Ch 9. (112) MA 
 14. (113) 2.339-So 1.39. (114) 1.29-MO 33. (115) 4.431-QG 
 3.27. (116) 2.53-MA 9; 2.56-MA 18. (117) 1.133-LA 3.31. 
 (118) 2.119-QHDR 26. (119) 1.389-AN 12. (120) 2.139-QHDR 
 48. (121) 4.43-MI 16. (122) 1.389-AN 12. (123) 1.221-SAC 
 18. (124) 3.362-LS. (125) 1.187-GC 14. (126) 1.239-SAC 39. 
 (127) 3.158-DC 20. (128) 3.174-DC 33. (129) 2.216-P 20; 1.92- 
 LA 2.14; 1.459-E 8; 1.465-E 15. (130) 4.315-QG 1.57; 4.439-3.39. 
 (131) 1.358-QDI. 16. (132) 2.208 (P 13); 1.77-LA 1.30; 2.424 
 to 426-A 27, 28; 3.94-VM 8; 1.356-QDI 15. (133) 1.239-SAC 39. 
 (134) 2.37-CL 34. (135) 1.459-E 8. For Father and Mother, 
 see 2.216-P 20; 1.465-E 15, 16; 1.467-E 19; 1.279 QDPI 40. (136) 
 I.i82-Ch 9. (137) 2.420-A 24. (138) 2.421 to 423-A 24, 25. 
 (139) 2.219-P 22. (140) 2.49-MA 7. (141) 1.187-GC 14. (142) 
 2.240-MN 2. (143) 2.213-P 18. (144) 2.239-MN 2; 2.37-CL 34; 
 1.77-LA 1.30. (145) 1.239-SAC 39. 
 
 CHAPTER IV— COSMOLOGY. 
 
 (1) 1.76-LA 1.29. (2) 1.418-PN 3. (3) 1.16-MO 19. (4) 
 2.364-So 2.16; 2.232-P 33; 3.471-PP 11; 3.99-VM 12; 3.195-M 2.5. 
 (5) 1.4-MO 4. (6) 1.18-MO 21. (7) 2.33-CL 30; 2.120-QHDR 
 27. (8) 3.190-M 2.1. (9) 1.279-QDPI 40. (10) 3.217-ASI 6. 
 (11) 1.18-MO 21. (12) 2.389-So 2.40. (13) 1.43-MO 51. (14) 
 1.42-MO 49. (15) 1.45-MO 54. (16) 1.53-LA 1.1. (17) 1.45- 
 MO 53. (18) 1.30-MO 35. (19) 2.137-QHDR 45. (20) 4.410- 
 QG 3.3. (21) 2.300-So 1.6. (22) 2.316-So 1-19. (23) 2.8-CL 8. 
 (24) 3.16- VM 12. (25) 4.260 Fr MM. (26) 3.190-M 2.1. (27) 
 3.37-CL 34. (28) 4.51-MI 21. (29) 2.37-CL 34; 2.237-P 38; 
 2.339-So 1.39. (30) 1.419-PN 4. (31) 1.331-G 2 to 4. (32) 
 1.419-PN 4. (33) 3.190-M 2.1. (34) 3.16-VM 12. (35) 1.419- 
 PN 4. (36) 1.332-G 4. {2,7) 1.331-G 2. (38) 1.332-G 4. (39) 
 1.428-PN 14. (40) 2.37-CL 34. (41) 2.38-CL 35. (42) 3.190- 
 M 2.1. (43) 4.334-QG 1.92. (44) 2.381-So 1.31. (45) 1.333-G 4. 
 (46) 4.334-QG 1.92. (47) 1.186-GC 13. (48) 3.262-LS 7. (49) 
 4.452-QG 3.38. (SO) 1.186-GC 13. (51) 1.186-GC 13; 1.267- 
 QDPi 27; 1.284-QDPI 46; 1.285-QDPI 47; 1.346-QDI 4. 
 
 CHAPTER V— PSYCHOLOGY AND ETHICS. 
 
 (1) 1.262-QDPI 22. (2) 2.139-QHDR 48. (3) 2.137-QHDR 
 45. (4) 4.268-Fr MM. (5) 2.114-QHDR 22. (6) 1.70, 137-LA 
 1.22:3.38. (7) 1.86, 87-LA 27. (8) 1.262-ODPI 23. (9) 3.100- 
 VM 13. (10) 1.139-LA 3.40. (11) 4.321-QG 1.75; 1.384-AN 7. 
 
REFERENCES 93 
 
 (12) 1.284-QDPI 46. (13) 2.19-CL 19. (14) 2.6-CL 7. (15) 
 1.277-QDPI 39. (16) 1.167-LA 379. (17) 1.470-E 22; 2.252- 
 MN 10. (18) 1.174-LA 3.89. (19) 1.65-LA 1.16. (20) 2.297 to 
 299-So 1.5. (21) 3.347-LS 2. (22 1.49-MO 59. {23) 4.264-Fr 
 MM. (24) 1.88-LA 2.8. (25) 2.428-PN 13. (26) 1.351-QDI 
 10. (27) 1.18-MO 21. (28) 1.76-LA 1.29. (29) 1.167-LA 3.79. 
 (30) 1.165-LA 3.76. (31) 1.215-SAC 10; 1.387-AN 10 to 12; 
 1.301-AN 14. (32) 1.232-SAC 32. {33 1.384-AN 6. (34) 1.387- 
 AN 10. (35) 1.384-AN 7. (36) 1.402-AN 27. (37) •1.22-MO 
 25; 1.400-AN 25; 1.363-QDI 22; 4.179-Ca 46. (38) 1.332-G 3; 
 2.320-So 1.21. (39) 1.24-MO 26; 1.77-LA 1.31; 2.202-P7; 2.406- 
 A 10. (40) 1.400-AN 25. (41) 1.107-LA 2.26. (42) 2.446-A 41. 
 (43) 1.350-QDI 7. (44) 1.514-S 13; 1.158-LA 3.08; 2.87-MA 36; 
 2.448-A 44. (45) 1.514-S 13. (46) 1.394-AN 17. (47) 1.24-MO 
 26. (48) 1.372-QDI; 1.429-PN 16. (49) 1.394-AN 17. (50) 
 2.137-QHDR 45. (51) 1.148-LA 3.53. (52) 2.328-So 1.28. (53) 
 2.44^A 41. (54) 1.126-LA 3.22. (55) 3.531-QRDH 17. (56) 
 2.49-MA 6; 2.72-MA 24; 2.204-P 8; 2.247-MN 6; 2.320-So 1.21. 
 (57) 2.254-MN 12; 3.462 to 464-PP 4 to 6; 467-PP 8. (58) 
 1.445-PN 35. (59) 4.244-FrJD 370. (60) 1.467-E 18. (61) 
 1.452-PN 42. (62) 1.358-QDI 16; 1.415-AN 40. (63) 2.309-So 
 1.14; 4.266-Fr MM. (64) 2.247-MN 6. (65) 1.296-PC 12. (66) 
 2.391-So 2.42. (67) 2.249-MN 8; 1.374-QDI 34. (68) 4.263-Fr 
 MM. (69) 4.247-FrJD 693; 1.26-MO 26; 1.225-SAC 23. (70) 
 4.244-FrJD 370. (71) 2.139-QHDR 48. (72) 4.265-FrMM. See 
 "Flight." (73) 3.456-R 2. (74) 1.467-E 18. (75) 1.235-SAC 
 36. (76) 2.210-P 15. {77) 1.236-SAC 36. (78) 2.117-QHDR 
 24. (79 1.374-QDI 34. (80) 1.426-PN 12; 3.540-QRDH 22. 
 (81) 2.338-So 1.37. (82^ 2.324-So 1.23. (83) 2.388-So 1.39. 
 (84) 2.385-So 2.35. (85) 3.464-PP 6. (86) 1.442-PN 30, 31. 
 (87) 2.133-QHDR 41; 2.138-QHDR 46. (88) 2.173-CEG 14. 
 (89) 1.145, 146-LA 3.49, 50; 2.243-MN 3; 2.403-A 7. (90) 1.391- 
 AN 14. (91) 1.24-MO 27. (92) 4.24S-FrJD 748. (93) 1.429- 
 PN 15. (94) 1.52-LA 1.1. (95) 1.450-PN 40. (96) 3.468-PP8. 
 (97) 3.478-PP 16. (98) 2.291-MN 48; 2.320-So 1.21; 2.3S5-So. 
 2.35; 4.47-MI. 19. (99) 2.82-NA 31. (100) 1.411-AN 37. (101) 
 1.405-AN 30; 1.413-AN 39. (102) 4.247-FrJD 693. (103) 2.452- 
 A 46. (104) 1.238-SAC 38. (105) 1.237-SAC 37. (106) 2.355- 
 SAC 37. (107) 3.S29-QRDH 16. (108) 2.318-So 1.20. (109) 
 2.351 So 2.5. (110) 1.246-QDPI 7. (Ill) 4.246-FrJD 563. 
 (112) 1.250-QDPI 11; 2.90-MA 38; 2.202-P 7. (113) 2.90-MA 
 38. (114) 1.252-QDPI 14. (115) 1.494-E 48. (116) 1.493-E 47. 
 (117) 2.452-A 46. (118) 1.22-MO 25; 400-AN 25; 363-QDI 22; 
 4.179-Ca. 46. (119) 2.451-A 46. (120) 2.67-MA 19. (121)1.438- 
 PN 25. (122) 2.218-P 21. (123) 2.38-CL 35. (124) 3.302-HP 
 10. (125) 1.2S5-QDPI 16. (126) 2.267-MN 27. CI27) 2.3Sl-So 
 2.5. (128) 2.451 to 2-A 46. (129) 2.452-A 46. (130) 2.399-A 3. 
 (131) 2.401, 2-A 5. (132) 2.407-A 11. (133) 2.453-Jo 1; 3.464- 
 PP 6. (134) 4.216 Fr Ens. (135) 3.511-QRDH 3. (136)3.382- 
 LS 2; 4.268-Fr MM. (137) 4.263-Fr MM. (138) 2.451-A 46. 
 (139) 4.275-Fr Ant. (140) 2.195-P 1. (141) 3.275-DO. (142) 
 1.101-LA 2.21. (143) 1.103-LA 2.22. (144) 1.4S4-E 37. (145) 
 4.93-Fl 19. (146) 2.294-So 1.2. (147) 3.275-Do 4. (148) 4.337- 
 QG 1.99. (149) 4.257-FrJD 788; 4.293-QG 1.17. (150) 3.159- 
 
94 THE MESSAGE OF PHILO 
 
 DC 20. (151) 1.505-S 4. (152) 2.286-MN 42. (153) 2.287-MN 
 43. (154) 2.286-MN 42. (155) 2.323-So 1.23. (156) 2.356-So 
 2.9. (157) 2.482-Jo 24 (158) 2.75-MA 26. (159) 1.375-QDI 
 34 (160) 1.374-QDI 34 See "Flight" or "Refuge." (161) ib. 
 (162) 2.161-CEG 4. (163) 3.252, 3-MM 3, 4 (164) 3.254 sqq- 
 M 3.5. (165) 4.275-Fr Ant 123. (166) 4.297-QG 1.26. (167) 
 3.347-LS 2. (168) 1.49-MO 59. (169) 4298-QG 1.28. (170) 
 3.34-LS 1. (171) 1.231-SAC 30. (172) 2.463-Jo 9. (173) 1.237, 
 8-SAC 11, 8. (174) 2.122, 3-QHDR 29. (175) 4.16-VC 9. 
 (176) 2.23-CL 23. (177) 3.506-540-QRDH; 2.453-508- Jo. (178) 
 2.416-A 19. (179) 4166-Ca 39. (180) 4161-Ca 36; 4161- 
 Ca 31. (181) 3.193-M 2.3; 4.168-Ca 40. (182) 4.135- 
 Ca23. (183) 4128-Ca 20; 174-Ca 43. (184) 4.168-Ca 40. (185) 
 2.366-So 2.18. (186) 3.423-453-H. (187) 1.42-MO 49. (188) 
 3.491, 6-Ex 6, 9. (189) 1.277-QDPI 39; 1.388-AN 12. (190) 
 2.349-So 2.4 (191) 3.496-Ex 9. (192) 3.491-Ex 6. (193)2.168- 
 CEG 11. (194) 1.338-G 16; 1.277-QDPI 39. (195) 2.418-A22. 
 (196) 3.154-DC 16. (197) 1.391-AN 14 (198) 2.161-CEG 4 
 (199) 3.175-C 1; 4449-QG 3.48. (200) 1.414-AN 40. (201) 
 4.450-QG 3.48. (202) 1.472-E 24; 1.479-E 32. (203) 1.298-PC 
 16; 2.308-So 1.14 (204) 2.478-Jo 21. (205) 3.175-C 1. (206) 
 1.391-AN 14 
 
 CHAPTER VI— CHURCH AND SACRAMENTS. 
 
 (1) 3.290-DO 9. (2) 1.428-PN 13. (3) 1.493-E 47. (4) 2.64- 
 MA 17; 2.247-MN 5. (5) 2.279-MN 37. (6) 4.269-Fr MM. 
 (7) 2.291-MN 47. (8) 2.295-So 1.2. (9) 2.317-So 1.19. Also: 
 2.344 368, 406 417, 484 3.161, 201, 217, 242, 246, 248, 266, 267, 
 283, 347, 4.296, 31o. Or, So 1.43, 2.20, A 10, 20; Jo 20; DC 22, M 
 12, ASI 6; Sa 11, 14, 16; DO 1, 2, 4; LS 2; QG 1.25, 57. (10) 
 2.62. 3-MA 16. (11) 2.451. 2-A 46. (12) 3.158-DC 20: 3.79-VM. 
 4; 2.63-MA 16. (13) 3.79-VM 4 (14) 4.217-Fr Eus. (15) 
 2.390-So 2.41. (16) 2.387-So 2.38. (17) 3.523-QRDH 12; 4.1- 
 VC 1; 4.219-Fr Eus. (18) 4.217-Fr Eus. (19) 3.392-CP 1. 
 (20) 2.451, 2-A 46. (21) 4160-Ca Id. (22) 3.110-VM 21. 
 (23) 2.191-CEG 30. (24) 3.287-DO 7. (25) 4.168-Ca 40. (26) 
 2.251-MN 10. (27) 3.239-Sa 8. (28) 2.120-QHDR 27. (29) 
 1.238-SAC 38. (30) 3.217-ASI 6. (31) 2.471-Jo 16. (32) LA 
 2.15. {Z^,) LA 3.43. (34) QDI 34 (35) LA 2.21. (36) 1.346- 
 QDI 4; 2.185-CEG 24; 2.334-So 1.35; 2.347-So 2.2; 2.356-So 2.10; 
 3.459-PP 2. (11) 1.469-E 20. (38) 2.74-MA 25. (39) 1.199-GC 
 28; 1.284-QDPI 46; 1.440-PN 27; 1.449-PN 39; 2.65-MA 17; 
 2.114-QHDR 22; 2.263-MN 21; 2.309-So 1.14; 2.323-So 1.23; 
 2.339- So 1.39; 2.349-So 24; 3.104- VM 16; 3.170-DC 30; 3.389- 
 LS 10; 3.284-DO 4; 3.354-LS 6; 3.483-PP 20; 4.256-FrJD 782; 
 4.433-QG 3.27; 4.451-QG 3.48. (40) 1.449-PN 39. (41) 1.199- 
 GC 28. (42) 1.284-QDPI 46. (43) 1.440-PN 27. (44) 2.263- 
 MN 21; 2.309-So 1.14 (45) 2.309-So 1.14 (46) 2.323-So 1.23. 
 (47) 2.339-So 1.39. (48) 2.349-So 2.4. (49) 3.104-VM 16. (50) 
 3.170-DC 30. (51) 3.319-LS 10. (52) 3.234-DO 4. (53) 3.354- 
 LS 6. (54) 4433-QG 3.27. (55) 4.2S6-FrJD 782. (56) 2.383- 
 So 2.33. (57) 2.388-So 2.39, (58) 2.248-MN 6. (59) 2.452-A 46. 
 (60) 2.452-A 46. (61) 3.264-LS 9. (62) 4.224-Fr Eus. (63) 
 3.362-LS. (64) 4.224-Fr Eus; 2.113-QHDR 22; 2.118-QHDR 26; 
 
REFERENCES 95 
 
 1.2S8-QDPI 19. (65) 1.429-PN 15. (66) 1.221-SAC 18; 1.431- 
 PN 18; 1.433-PN 19. (67) 1.162-LA 3.72; See Heb. vi. 13. (68) 
 1.161-LA 2,12; 1.433-PN 19; 1.163-LA i.ll; 1.228-SAC 28. (69) 
 4.278-Fr Fr K. (70) 4.280-Fr Fr K. (71) 4.278-Fr Fr K. (72) 
 4.277-Fr Fr K; 4.455-QG 3.5. Kj2>) 4.45b-QG 3.48. (74) 3.175- 
 C 1 ; 4.449-QG 3.48. (75) 3.176-C 1. (76) 3.176-C 1. (11) 4.456- 
 QG 3.48. (78) 2.349-So 2.4. (79) 3.290-DO 9. (80) 3.494-F:x 8. 
 
 CHAPTER VII— EUCHARIST. 
 
 (1) 2.161-CEG 4; 2.346-So 2.2; 3.540-QRDH 22. (2) 2.161- 
 CEG 4; 2.346-So 2.2; 3.540-QRDH 22. (3) 1.450-PN 41. (4) 
 1.449-PN 39. (5) 1.450-PN 41. (6) 452-PN 42. (7) 1.151-PN 
 41. (8) 1.450-PN 40. (9) 1.451-PN 41. (10) 1.452-PN 42. 
 (11) 4.20-VC 11 ; 1.128-LA 2.26. (12) 2.373-376-So 2.24-26. (13) 
 1.374-QDI34. (14) 1.374, 5-QDI 34, 5. (15) 2.387-So 2.38. (16) 
 2.376-So 2.27. (17) 2.377-So 2.28. (18) 2.386-So 2.37. (19) 
 4.309-QG 1.1. (20) 4.418-QG 3.9. (21) 1.153-LA 3.61, 2. {:1I) 
 2.222-P 25 and then 1.271-QDPI 31. {23} 2.294 (So 1.2). (24) 
 1.149-LA 3.55. (25) 3.484-PP 20. (26) 1.102-LA 2.22. (27) 
 1.47-MO 56; 1.102-LA 2.22; 1.271-QDPI 31; 2.289-MN 44; 2.374- 
 So 2.25; 3.117-VM 25. (28) 3.117-VM 25. (29) 2.289-MN 4. 
 (30) 1.47-MO 56. (31) 2.235-P 36; 3.239-Sa 8. (32) 3.239-Sa 
 8. (33) 3.239-PP 20. (34) 1.4S4-E 37. 
 
 CHAPTER VIII— SPIRIT— INSPIRATION. 
 
 (1) 2.420-A 23. (2) 1.7-MO 8. (3) 1.61-LA 1.13. (4) 4.309- 
 QG 1.50. (5) 1.333. 4-G 5, 6. (6) 2.299-So 1.6. (7) 1.348-QDI 
 6. (8) 2.347-So 2.2. (9) 2.356-So 2.9. (10) 1.335-G 7. (11) 
 1.334-G 6. (12) 2.118-QHDR 25. (13) 4.233, 234-Fr Eus 13. 
 (14) 2.354-So 2.8. (15) 3.229-ASI 15. (16) 3.in4-VM 17. (17) 
 3.106-VM 18. (18) 2.357-So 2.10. (19) 2.343-So 1.43. (20) 
 2.326-So 1.26. (21) 2.216-P 20. (22) 3.19a-M 2.1. (23) 1.200- 
 GC 29. (24) 1.514-S 13. (25) 4.274-Fr Ant 82. (26) 2.323-S 23. 
 (27) 1.40-xMO 47. (28) 4.309-QG 1. (29) 4.418-QG 3.9. (30) 
 1.182-Ch 9. (31) 2.50-MA 7. (32) 2.68-MA 20. Then 3.190-M 
 1.39. (33) 3.366-LS. (34) Same as (29). (35) 2.384-So 2.34. 
 (36) 2.50-MA 7. (31) 1.9-MO 9. (38) 1.361-QDI 20. (39) 
 1.88-LA 2.8. (40) 1.182-Ch 9; 1.244-QDPI 5. (41) 2.245-MN 5. 
 (42) 2.62-MA 15. (43) 2.300-So 1.6; 2.323-So 1.23. (44) 2.345- 
 So 2.1. (45) 1.20-MO 23; 1.74-LA 1.27; 1.129-LA 3.26; 1.140-LA 
 3.42; 2.200-P 5; 1.483-E 36. (46) 2.377-So 2.29. (47) 4.20-VC 
 11. (48) 4.300-QG 1.50. (49) 4.281-Fr Fr K. (SO) 3.221-ASI 7. 
 (51) 2.420-A 24. (52) 3.4n2-CP 8. (53) 3.384-So 2.34. (54) 
 4.281-Fr Fr K. (55) 2.146-QHDR 52. (56) 3.221-ASI 7. (57) 
 2.85-MA 34. (58) 1.22-MO 24. (59) 3.160-LS. (60) 2.380-So 
 2.31. (61) 1.134-LA 3.33. (62) 2.265-MA 17. (63) 1.208-QDHP 
 3. (64) 1.129-LA 3.27. (65) 1.19-MO 23. 
 
 CHAPTER IX— ESCHATOLOGY. 
 
 (1) 4.34-MI 10. (2) 4.41-MI 15. (3) 4.59-MI 17. (4) 1.60- 
 MI 17. (5) 4.61-MI 17. (6) 3.461-PP 4. (7) 2.423-A 26. (8) 
 4.13S-Ca 23. (9) 3.475-484-PP 14-20. (10) 3.494 to 9-Ex 8. 9. 
 (11) Geschichtliche Dartsellung der Judisch-Christlichen Phil- 
 
96 THE MESSAGE OF PHILO 
 
 osophie, in Drummond's "Jewish Messiah" 271, 330, 347. (12) 
 216, 7-P 20. (13) 4.329-QG 1.8S. (14) 1.421-PN 6. (15) 4.267- 
 Fr MM. (16) 2.205-P 10. (17) 1.80- LA 1.32; 2.385-So 2.35; 
 4.293-QG 1.16. (18) 1.9y-LA 1.19. (19) 4.307-QG 1.45. (20) 
 2.34-CL 31. (21) 1.22-MO 25. (22) 1.94-LA 2.15. (23) 1.101- 
 LA 2.21. (24) 2.300-So 1.6. (25) 4.307-QG 1.45. (26) 2.214-P 
 18. (27) 4.243-FrJD 349. (28) 1.39-LA 3.40. (29) 2.401-A 4, 5. 
 (30) 2.399-A 3. (31) 4.271-Fr MM. (32) ib. {33) 4.251-FrJD 
 751. (34) 4.328-QG 1.83. (35) 3.461-PP 4. (36) 4.354-QG 2.31. 
 (37) 4.353-QG 2.31. {3S) 1.74-LA 1.26. (39) 2.285-MN 41. 
 (40) 2.285-MN 41. (41) 1.369-QDI 28. (42) 1.278-QDPl 39; 
 1.308-PC 28. (43) 1.386-AN 9. (44) 1.278-QDPI 39. (45) 
 2.195-P 1. (46) 3.494-Ex 8. (47) 1.277; 8-QDPI 39. (48) 2.211- 
 P 16. (49) 3.485-Ex 1. (50) 3.486-Ex 2. (51) 3.487-Ex 3. 
 (52) 3.488-Ex 4. (53) 3.489-Ex 5. (54) 3.490- Ex 6. (55) 
 3.491-Ex 6. (56) 3.482-Ex 7. (57) 2.169-CEG 11. (58) 1.386- 
 AN 9. (59) 3.473-PP 12. (60) 3.479-PP 17. (61) 3.491-Ex 6. 
 (62) 1.338-G 12. (63) 3.414-F 3. (64) 1.180-Ch 6. (65) Man- 
 gey Ed. iv. 140, QG. (66) 1.423-AN 9. (67) 1.24-MO 27. (68) 
 4.248-FrJD 748. (69) 1.52-LA 11. (70) 4.51-M 1.21. (71) 
 4.410-QG 33. (72) 2.299, 300-So 1.6. {73) 2.388-So 2.39. (74) 
 2.387-So 2.38. (75) 2.390-So 2.41. (76) 2.388-So 2.40. {77) 
 1.423-PN 9. (78) 1.45-MO 54. 
 
 CHAPTER X.— SALVATION. 
 
 (1) 1.50-MO 60; 1.94-LA 2.15; 1.114-LA 3.14; 1.222-SAC 222; 
 1.314-PC 35, from Dt. xxxii. 15; 1.489-E 42; 2.48-MA 5; 2.249- 
 MN 7; 2.424-A 27; 2.432-A 32; 2.493-Jo 32; 4.20-VC 11; 4.105- 
 Ca 4; 4.280-Fr Fr K; 4.391-QG 2.60. (2) 2.214-P 18. (3) 
 1.102-LA 2.21 : 2.214-P 18. (4) 1.370-QDl 29; 2.20-CL 20; 1.223- 
 SAC 19; 2.105-QHDR 12. (5) 2.424-A 27. (6) 4.391-QG 2.60. 
 (7) 1.394-AN 17. (8) 2.227-P 29. (9) 4.263-FrMM, 4.354-QG 
 2.13. (10) 2.308-So 1.13. (11) 1.16S-LA 3.76. (12) 1.252-QDPI 
 14. (13) 1.445-PN 35. (14) 2.120-QHDR 27. (15) 3.222-ASI 9. 
 (16) 3.228-ASI 14. (17) 3.287-DO 7. (18) 2.370-So 2.21. (19) 
 3.191-M 2.1. (20) 3.198-M 2.8. (21) 2.395-So 2.45. (22) 3.289- 
 DO 9. (23) 2.283-MN 40. (24) 4.391-QG 2.60. (25) 2.105- 
 QHDR 12. (26) 2.381-So 2.31. (27) 1.387, to 389-AN 10 to 12. 
 (28) 1.384- AN 6. (29) 1.215-SAC 10; 1.391-AN 14. (30) 1.232- 
 SAC 32. (31) 2.453-Jo 1. (32) 1.386-AN 10. (33) 1.216-SAC 
 12; 1.387-AN 11. (34) 1.387-AN 10. (35) 1.388-AN 11. (36) 
 4.431-QG 3.27. (37) 2.424-A 27. (38) 2.341 So 1, 40 to 42. 
 (39) 3.216-ASI 5. (40) 2.433-A 33. (41) 2.436-A 36. (42) 
 2.431-A 32. (43) 1.465-E 16. (44) 2.74-MA 25. (45) 3.201-M 
 12. (46) 2.377-So 2.28. (47) 3.102- VM 14. (48) 2.322-So 1.22. 
 (49) 2.377-So 2.28. (50) 3.477, 478-PP 16. (51) 3.494-Ex 8, 9. 
 (52) 2.381-So 2.31. (53) 3.516-QRDH 7. (54) 1.2122-MO 24, 
 25. (55) 1.24, 52-MO 27, LA 1.1. (56) 1.19-MO 23. (57) 
 3.532-QRDH 18. (58) 1.46-MO 54. (59) 2.34-CL 31. (60) 
 1.22-MO 25. (61) 1.101-LA 2.21. (62) 3.239-Sa 8. (63) 3.484- 
 PP 20. (64) 2.299, 300-So 1.6. (65) 4.410-QG 3.3. (66) 1.43- 
 MO 51. (67) 1.262-QDPI 22.