ARBEITEN ZUR LITERATUR U N D G E S C H I C H T E DES H ELLEN I S T I S C H E N J U D E N T U M S HERAUSGEGEBEN K.
H.
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ARBEITEN ZUR LITERATUR U N D G E S C H I C H T E DES H ELLEN I S T I S C H E N J U D E N T U M S HERAUSGEGEBEN K.
H.
VON
R E N G S T O R F
IN V E R B I N D U N G
MIT
J . DANIELOU, G . DELLING, S . JELLICOE, H . R . MOEHRING, B . NOACK, H . M . ORLINSKY, H . RIESENFELD, A . SCHALIT,
H.
SCHRECKENBERG, A.
W . C. VAN
WlKGREN
III R I C H A R D
A.
B A E R
JR.
PHILO'S USE OF T H E
CATEGORIES
MALE AND FEMALE
L E I D E N E . J.
B R I L L
1970
UNNIK,
P H I L O ' S USE OF T H E CATEGORIES MALE A N D FEMALE BY
R I C H A R D A. B A E R ,
L E I D E N
E . J.
BRILL 1970
JR.
TABLE
OF
CONTENTS
PREFACE
xi
I. INTRODUCTION: PHILO'S METHOD AND BASIC CONCERNS
I
A . Brief Survey of the Literature
i
B . Philo's G o a l and M e t h o d
4
1. Philo's Soteriological Orientation
4
2. Philo as a Philosopher
5
3. Philo as an E x e g e t e of Scripture
6
4. Philo's Use of the T e r m s MuOo; and MocrrYjpiov .
8
I I . THE CATEGORIES MALE AND FEMALE IN RELATIONSHIP TO PHILO'S UNDERSTANDING OF THE NATURE OF MAN A. Man's Dual Nature B. Man's
Higher
14 14
N a t u r e : the
R e a l m of the A s e x u a l
1. T h e Oneness and Indivisibility of the
16
Rational
S o u l ; the Male-Female Polarity
16
2. T h e Categories Male and F e m a l e in Reference t o the Man Created after the I m a g e of G o d Referred t o in D e Opificio M u n d i 134
20
a. T h e P r o b l e m
20
b . Philo
Uses
Both
Genesis
1:27
and
2:7
to
E s t a b l i s h the G o d - l i k e N a t u r e of M a n ' s H i g h e r Nous
21
c. T h e Sequence of Creation in D e Opificio M u n d i d. Exegesis of D e Opificio M u n d i 134 ff
26 29
C. M a n ' s L o w e r N a t u r e : the R e a l m of Male and F e m a l e
35
1. T h e IIp6kosr/jpia) and all such i m posture a n d b u f f o o n e r y . "
3
T h o s e w h o h a v e g r o w n u p in the c o m
m u n i t y of the L a w s h o u l d n o t t a k e part in the orgiastic rites a n d m y t h i c a l delusions of those w h o despise the truth a n d b e l o n g t o the p r o v i n c e of darkness rather t h a n light. N o n e of the followers of Moses s h o u l d "either c o n f e r or r e c e i v e initiation t o such rites," for b o t h of these activities are gross sacrilege (ou [iixpov <xvoa!,oopy7][i.a). B a s e d o n m y t h i c a l delusions, the g o a l of such rites is b u t
4
empty
v a n i t y ; " t h e w h o l e of h u m a n life w o u l d not suffice t o tell in detail of the follies inherent in t h e m . "
5
I n spite of the s e v e r i t y of his language in d e n o u n c i n g the sacred festivals a n d mysteries of the Greeks, h o w e v e r , as in the case of his literary allusions t o p a g a n m y t h o l o g y , P h i l o does n o t hesitate t o employ
the
t e r m i n o l o g y of the
mystery
religions for his
own
p u r p o s e s . T h u s , for e x a m p l e , he uses the t e r m ^uo-Taywyetv t o refer t o M o s e s ' leading of the r e p e n t a n t individual i n t o o b e d i e n c e t o the Law.
6
T h e technical m y s t e r y religion t e r m
Philo in reference to G o d , the High Priest,
10
7
Moses,
and Jeremiah.
11
8
the
cults.
12
kpo? ya(i.or]c, u p o n the first m a n , the founder of the race. In Quaest. Gen.
I : 50 Philo refers t o the m i n d as a " d i v i n e i n b r e a t h i n g , "
in 2
a n d in R e r . D i v . Her. 56-57 he writes that G o d " d i d n o t m a k e the s u b s t a n c e of the m i n d d e p e n d o n a n y t h i n g created, b u t it as b r e a t h e d
represented
u p o n b y G o d . " A g a i n , he cites G e n . 2:7
as
his
authority. In D e t . P o t . Ins. 80 Philo q u o t e s G e n . 2:7 with 7iveu(jwt t h a n 7ivorjv
rather
the w o r d i n g of the L X X , a n d t h e n p r o c e e d s t o argue 3
that the passage is clear e v i d e n c e that the essence of life is 1
IU
:
See a l s o S p e c . L e g . I ; 8 1 , w h e r e P h i l o refers t o [TTJV] 4 X ')
v
r
mzu\nx. v
' ) dSdvaTov,
(focui TU7ico87Jvai X A T A TTJV eixova TOU OVTOI;. H e e x p l i c i t l y identifies t h e eixcov 8eou in t h i s p a s s a g e : "koyoq 8 ' E A T I V sixcov 0eou, 81' ou auu-XAI; 6 xoafioi; £8r)u.ioupYELTO. r)V
T h u s a g a i n it is clear t h a t P h i l o is u s i n g G e n . 1 :2j
to establish the
kinship
b e t w e e n m a n ' s r a t i o n a l soul a n d t h e L o g o s . Cf. a l s o S p e c . L e g . 1 1 1 : 2 0 7 , D e c .
134, R e r . D i v . H e r . 56-57, D e t . P o t . I n s . 83, V e r t . 203-205, V i t . M o s . 1 1 : 6 5 . P h i l o a l s o i n t e r p r e t s t h e sv sixovt 8sou of G e n . 9 : 6 in r e l a t i o n s h i p t o t h e r a t i o n a l soul of m a n , a n d in S o m . 1 : 7 3 - 7 4 h e and
refers b o t h t o G e n .
1:27
9 : 6 as s u p p o r t for m a n ' s likeness t o G o d . See also S p e c . L e g . 1 1 1 : 8 3 - 8 4 .
2
I n G r e e k f r a g m e n t , SLtcpuaTiau;.
3
I n L e g . A l l . I l l : 1 6 1 P h i l o a l s o q u o t e s G e n . 2 : 7 w i t h 7rvsu[i.a £(07)5 r a t h e r
than
7TVOT]V
Ciorji;, a n d in O p . M u n d .
134-35, a l t h o u g h h e u s e s
TCVOTIV
^corji;, in
t h e f o l l o w i n g d i s c u s s i o n h e s p e a k s c o n s i s t e n t l y of t h e i n b r e a t h i n g of 7rvsuu.a 8siov. I n v i e w of t h i s r a t h e r free a l t e r n a t i o n b e t w e e n TCVO-J] i^co/j? a n d rcveuu.a i^corji;, it is s o m e w h a t s u r p r i s i n g t o f i n d P h i l o a r g u i n g in L e g . A l l . 1 : 3 3 ,
42
t h a t M o s e s p u r p o s e l y u s e d t h e e x p r e s s i o n 7TVOTJ Ccorji; r a t h e r t h a n 7iv£uu.a A t h e n a g o r a s in t h e Sitpplicatio
pro Chrislianis
( C h a p . 7) s i m i l a r l y c o n t r a s t s
MAN'S HIGHER NATURE
25 1
B u t 7TV£ij(i.a, he maintains, is n o t aspa xivoiifAsvov, aXXa TUTOV TLVOO xal
}(apaxTY]pa Osta? Suvajxeco?, YJV ovofxaTi
xaXel, (xa
SyjXwv
xuplw
Mcoua-%
Eixova
OTI <xp/;sTU7iov (xsv tpucTscoq; Xoytxyj? 6 0E6? SCTTL, fiifi-Y]-
§s x a l a7is(.x6v(.o-fi,a av0pco7io?, ou TO Sitpusq; ^ w o v , aXXa TO TYJ?
To-sxP ^
Y^P
^v —also suggests the
m y t h of the a n d r o g y n o u s m a n . A s long as m a l e a n d female were part of o n e a n d the same being, t h e y were n o t t e m p t e d b y desire for e a c h other. T h e first m a n , a n d r o g y n o u s b y nature, was able t o g i v e himself fully t o G o d and w a s n o t distracted b y the attractions of the material w o r l d , chief of w h i c h is sexual desire (cf. L e g . All. I I : 7 4 , Spec. L e g . I.'9, Quaest. in Gen. Ill'.48). 2. Man's Present
2
Situation
a. M a n S y m b o l i z e s
Nouc, W o m a n
AIO-OYJO-IC.
In a n u m b e r of instances Philo argues that t o insist o n a literal
1
N o n e t h e l e s s , e v e n in O p . M u n d . 1 5 3 ff. t h e r e are a n u m b e r of
references
t h a t s u g g e s t t h a t P h i l o m a y still h a v e b e e n t h i n k i n g of s e x u a l desire as t h a t w h i c h c a u s e d t h e first m a n t o sin. T h u s , for e x a m p l e , his reference t o s e x u a l i n t e r c o u r s e in O p . M u n d .
161 is n o t i c e a b l y a b r u p t , s u g g e s t i n g
that he
had
this t h e m e in m i n d in t h e p r e c e d i n g p a r a g r a p h s as well, a n d t h a t i t is m a i n l y in reference t o t h i s m o t i f t h a t h e i n t e r p r e t s t h e G e n e s i s a c c o u n t of t h e fall. L i k e w i s e in O p . M u n d .
167, although admittedly,
in p a r t a t least,
simply
f o l l o w i n g the o r d e r of t h e G e n e s i s n a r r a t i v e , P h i l o is a g a i n s o m e w h a t a b r u p t in his reference t o t h e b i r t h p a n g s of t h e w o m a n as p a r t of t h e " w a g e s p a i d by
p l e a s u r e . " F u r t h e r m o r e , it w o u l d a p p e a r p r o b a b l e t h a t w h e n h e
t o b e c o m i n g "slaves t o a p a s s i o n g r i e v o u s a n d h a r d t o h e a l " h e h a s
refers sexual
desire in m i n d , for t h i s is t h e m a n n e r in w h i c h h e f r e q u e n t l y refers t o this p a r t i c u l a r p a s s i o n (cf. L e g . A l l . 1 1 : 7 4 , S p e c . L e g . 1 : 9 , Q u a e s t . in G e n . 1 1 1 : 4 8 ) . 2
S e e b e l o w , A p p e n d i x D , for f u r t h e r d i s c u s s i o n
of P h i l o ' s
(a) use of t h e
MAN'S LOWER NATURE
39
interpretation of certain parts of the creation narrative is n o t o n l y t o miss the real p o i n t of the passage in question and t o e x h i b i t c o n s i d e r a b l e intellectual n a i v e t e , b u t m a y e v e n b e an act of great i m p i e t y , insofar as this m a y i n v o l v e attributing certain
unworthy
1
actions to G o d . P h i l o ' s one great interest in the Genesis a c c o u n t of the creation a n d fall of m a n is in terms of w h a t
this material
has t o s a y a b o u t c o n t e m p o r a r y m a n . T h e narratives are SsiyfiaTa TUTCCOV ITC' dXXyjyopiav TcapaxaXoDvTa x a T a T<X? oV UTCOVOIWV
(Op.
OLKOBOGSIC,
M u n d . 1 5 7 ) . I n t e r p r e t e d allegorically, the s t o r y of the
fall
tells not just of the fall of the first m a n b u t of the origin of sin in the life of E v e r y m a n . T h u s in O p . M u n d . 157 Philo explains t h a t the serpent is a s y m b o l of YJSOVY), a n d in 165 he states that the m a n c o r r e s p o n d s t o vouc a n d the w o m a n t o aio-6y)o-i?. In L e g . All. I I : 19, after stating t h a t the a c c o u n t of w o m a n ' s creation o u t of the side of m a n is, w h e n t a k e n literally, of the nature of a m y t h , on
2
Philo goes
to speak of the t w o parts of the soul, vouc and ai V xaXwv X O Y O ? op96? Leg.
All. I l l :
6l
aujiTrdaY) dpSTY]
1
BEO?
40
TYjXauYY) x a i Xa(j.7tpd x a i Si'
Leg.
All.
Rer.
Div.
1:79
1 oXcov vospa cpp6vY,aiu.7tavxa; see L e i s e g a n g , Pneuma Hagion, p. 52). 2
See H a n s J o n a s , The Gnostic
the Beginnings 3
of Christianity
Religion.
The Message
of the Alien
God
and
(1958), p p . 1 7 4 - 2 0 5 .
T h i s is n o t t o i m p l y t h a t t h e m a i n c o n c e r n of t h e G n o s t i c s is p r o t o l o g i c a l . L i k e Philo, t h e y t o o are soteriologically oriented. S e x u a l - m y t h i c a l d r a m a , h o w e v e r , p l a y s a d e c i s i v e role in m o s t G n o s t i c s y s t e m s in d e s c r i b i n g t h e origin of m a n , w h i c h is n o t t h e c a s e in P h i l o .
6
SOTERIOLOGY AND PROPHETIC INSPIRATION
4
religious level the L o g o s , Sophia, a n d A r e t e likewise serve as i n t e r 1
m e d i a r i e s , a l t h o u g h n o t in such a w a y as t o e x c l u d e the p o s s i b i l i t y of a direct relationship b e t w e e n G o d a n d m a n .
1
F o r e x a m p l e , n o t e h o w e a s i l y P h i l o is a b l e t o c a p i t a l i z e o n t h e p a r t i c u l a r
w o r d i n g of G e n . 1 : 2 6 - 2 7 . M a n w a s p a t t e r n e d n o t xa-ra 8e6v b u t x a x ' ebcova (i.e. t h e L o g o s ) TOU 8EOU. F o r a l e n g t h y d i s c u s s i o n of t h i s u s a g e , s e e
especially pp. 52-70.
Jervell,
CHAPTER
FOUR
CONCLUSION A. SUMMARY OF PRECEDING DISCUSSION Our e x a m i n a t i o n of P h i l o ' s use of the categories m a l e a n d female has c o n t r i b u t e d to a n e w u n d e r s t a n d i n g of a n u m b e r of i m p o r t a n t passages in his writings. It is n o w t i m e briefly t o s u m m a r i z e
the
results so far o b t a i n e d a n d indicate those areas where this m o n o g r a p h m a y e n h a n c e further s t u d y of the writings of the Gnostics, the N e w Testament, and Contemporary Judaism. In o p p o s i t i o n to m a n y older writings o n Philo, this s t u d y
has
s h o w n that the avOpco-rcoc; created xoc-u-a -rijv zixova Osou m e n t i o n e d in O p . M u n d . 134 is p r o b a b l y to b e identified w i t h the rational soul of m a n , the n o u s , a n d is n o t a n d r o g y n o u s — e v e n in the sense of a pre-differentiated
c o m b i n a t i o n of m a l e
and
female —but
rather
asexual. T h e identification of the avOpcoTOc; xa-ra -rijv sbcova Osou of Op.
M u n d . 134 w i t h the " a n d r o g y n o u s " yzviy.bc, avOpcoTOc; of L e g .
All. I I : i 3 , w h i c h has usually b e e n p r e s u p p o s e d in the discussion of this issue, has b e e n s h o w n t o b e w r o n g . T h e rational soul of m a n , w h i c h is o n e a n d indivisible a n d closely related t o the L o g o s a n d G o d himself, in n o w a y participates in sexuality. It is rather m a n ' s irrational soul, w h i c h includes the b o d y , that participates in the male-female p o l a r i t y . T h e categories m a l e a n d female thus a p p l y t o m a n ' s m o r t a l nature, n o t t o that
immortal
part of m a n c r e a t e d after the i m a g e of G o d . H o w e v e r , P h i l o also uses the categories male a n d female in a n other sense. A c c o r d i n g t o this s e c o n d usage m a n ' s rational soul is t h o u g h t of as male, his irrational soul as female. B u t male in this c o n t e x t indicates asexuality, whereas female p o i n t s t o the realm, the sphere of the male-female polarity. second
usage
female
terminology
is
always
sexual
I n terms of this used
with
highly
p e j o r a t i v e c o n n o t a t i o n s , m a l e t e r m i n o l o g y in a t h o r o u g h l y p o s i t i v e fashion. T h i s p e j o r a t i v e usage of female t e r m i n o l o g y is seen m o s t clearly in those passages where Philo takes w o m a n t o refer allegoric a l l y to alaQfjaic, a n d m a n t o refer t o vou?. P h i l o ' s l o w estimate of the female is also frequently seen, h o w e v e r , in his d e s c r i p t i o n of actual w o m a n .
ALGHJ, I I I
5
66
CONCLUSION In Chapter I I I the male-female t e r m i n o l o g y w a s s h o w n t o play a
significant role in Philo's description of progress in the m o r a l and religious life. T h e themes of b e c o m i n g male, b e c o m i n g o n e , and b e c o m i n g a virgin, although
b y no means dominant
m o t i f s in
Philo's writings, were seen t o b e t h o r o u g h l y consistent with his wider usage of the categories male and female. T h e earlier assertion that Philo frequently associates maleness with the realm of the asexual, was g i v e n n e w support in Chapter I I I , insofar as it w a s s h o w n that b e c o m i n g male is r o u g h l y equivalent t o b e c o m i n g a virgin. Our s t u d y of the divine i m p r e g n a t i o n m o t i f indicated that P h i l o ' s use of the categories male and female in reference t o Arete, Sophia, and the L o g o s is purely functional, n e v e r o n t o l o g i c a l . These figures in n o sense participate in t h e male-female polarity. R a t h e r , t h e y are t h o u g h t of as male or female o n l y in terms of their functioning as a c t i v e and d o m i n a n t , in w h i c h case t h e y are considered male, or passive a n d r e c e p t i v e , in w h i c h case t h e y are described as female. Therefore t o speak of S o p h i a or A r e t e in Philo as a n d r o g y n o u s is misleading. A t this p o i n t Philo differs substantially f r o m m o s t of the Gnostics. P h i l o is also distinct from m o s t of the Gnostics insofar as he never uses s e x u a l - m y t h i c a l m e t a p h o r s in describing the creation of the w o r l d and of the rational soul of m a n . F o r Philo, the categories male and female function within
the realm of creation a n d are n o t
used, as t h e y are, for e x a m p l e , in Valentinianism, t o describe the fallible, erring part of the G o d h e a d . F o r Philo, G o d is asexual, i.e. c o m p l e t e l y b e y o n d or outside of the male-female polarity.
B . CORRELATIONS WITH SPECIFIC GNOSTIC TEXTS I . The Use of the Categories Male
and Female
in Gnostic
Writings
A s Jervell p o i n t s o u t , it is possible t o distinguish b e t w e e n those G n o s t i c writings that m a k e use of the categories male and female in a radically dualistic fashion and those that use these categories 1
t o describe the divine in its i n v o l v e m e n t in the w o r l d . T h e best e x a m p l e of the former, i.e. a radically dualistic s y s t e m w i t h refer ence t o the categories male a n d female, is found in the P s e u d o -
1
Pages
161-65.
CORRELATIONS WITH SPECIFIC GNOSTIC TEXTS
67
1
C l e m e n t i n e literature. H e r e the female is identified w i t h all t h a t is evil and sinful a n d is that from w h i c h o n e s h o u l d try t o free himself. "The
m a l e is w h o l l y truth, the female w h o l l y f a l s e h o o d . "
2
The
present w o r l d is 7tp6axaipo7Ta0£ia) b u t o n l y
w i t h c o m p l e t e f r e e d o m f r o m p a s s i o n ( L e g . A l l . I l l : 1 2 9 ) . T h i s is a l w a y s t h e g o a l of t h e w i s e m a n , t h e p e r f e c t m a n ( L e g . A l l . I l l : 1 3 1 , V i t . M o s . I I : 6 8 - 6 9 ; see V o l k e r , p p . 1 2 6 - 3 4 , 262 f f . ) . B u t P h i l o also f r e q u e n t l y e x t o l s t h e v a l u e of u.£Tpico7rd6eia
(See references in V o l k e r , p p .
134
ff.,
266-68),
a n d in A b r .
257
h e e v e n a r g u e s for its s u p e r i o r i t y o v e r d 7 r d 6 s i a . A b r a h a m is p r a i s e d for s h o w ing n e i t h e r e x c e s s i v e grief n o r , o n t h e o t h e r h a n d , i n d i f f e r e n c e t h e d e a t h of his wife
(see V o l k e r , p p . 1 3 1 ff.,
for a d i s c u s s i o n
p a s s a g e s in t h e w r i t i n g s of t h e G r e e k p h i l o s o p h e r s ) .
( a 7 i d 6 £ i a ) at of p a r a l l e l
CONCLUSION
8o 1
a n d f e m a l e . T h i s fact alone suggests c a u t i o n in maintaining
too
q u i c k l y that the male-female clause is v a l i d o n l y coram deo o r in the age t o c o m e a n d is t h u s of n o practical significance for the present. Gal. 3:28, h o w e v e r , is o n l y o n e of a n u m b e r of N e w T e s t a m e n t passages in w h i c h the categories m a l e a n d female are related t o the p r o b l e m of e s c h a t o l o g i c a l realization. If this s t u d y were t o b e p u s h e d further, not o n l y w o u l d Gal. 3:28 h a v e t o b e e x a m i n e d m o r e care fully, b u t such t e x t s as I Cor. 1 1 : 1 1 ; Matt. 19:3-12, 22:30 (and p a r a l l e l s ) ; a n d I Cor. 7 w o u l d also n e e d t o b e t a k e n i n t o c o n s i d e r ation. I n e a c h of these instances a closer s t u d y o f the male-female t e r m i n o l o g y c o u l d v e r y well p r o v i d e n e w insight into the p r o b l e m of e s c h a t o l o g i c a l realization. I n c o n c l u s i o n , then, it w o u l d seem that the presence or absence of a futurist e s c h a t o l o g y m a y b e of less significance in c o m i n g t o grips with the real c o n c e r n s of Philo, the Gnostics, C o n t e m p o r a r y J u d a i s m , a n d the N e w T e s t a m e n t t h a n the t w o o t h e r factors w e h a v e just considered, n a m e l y the evaluation of the c r e a t e d w o r l d reflected in these writings a n d the degree t o w h i c h the TEXO? of m a n ' s existence is realizable already in this present life. In b o t h instances further s t u d y of the use of the categories m a l e a n d female seems likely t o b e m o s t rewarding. 1
In I Cor. 1 2 : 1 3 ,
male-female
a
clause.
p a s s a g e r o u g h l y p a r a l l e l t o G a l . 3:28, But
p r o b l e m s h e f a c e d in t h e I
Cor. 14:34-36).
we
find
good
reason
Corinthian church
Likewise,
for
(cf.
this in
esp.
Paul omits the the
particular
I Cor. 1 1 : 2 - 1 6
Col. 3 : 1 1 constitutes a parallel to G a l .
a n d here t o o t h e m a l e - f e m a l e
clause
is o m i t t e d
in t h e
best
and 3:28,
manuscripts.
B u t it m a y w e l l b e t h a t in his o p p o s i t i o n t o c e r t a i n h e r e t i c a l i d e a s in
the
C o l o s s i a n c h u r c h , P a u l (or t h e P a u l i n i s t a u t h o r ) felt it wise t o o m i t t h e m a l e f e m a l e c l a u s e , k n o w i n g h o w this m o t i f c o u l d b e e x p l o i t e d a m o n g t h o s e " G n o s t i c " tendencies.
For background
material
relative
to this
see G . B o r n k a m m , " D i e H a r e s i e d e s K o l o s s e r b r i e f e s , " Das Ende
pp. 139-56-
des
with
question, Gesetzes,
APPENDIXES APPENDIX A THE
RELATIONSHIP
AND
MAN One
BETWEEN
DE
O P I F I C I O MTJNDI
LEGUM A L L E G O R I A IN R E F E R E N C E TO T H E C R E A T E D A F T E R T H E IMAGE OF G O D
of the c o m p l i c a t i n g factors in a n y analysis of O p . M u n d .
stems from the difficulties i n v o l v e d in relating this writing t o L e g . All.
B e c a u s e of the c o m p l e x and frequently s o m e w h a t o b s c u r e
allegorizing
in
L e g . A l l . , where incongruities h a v e
shown
up,
whether apparent or real, it has s e e m e d m e t h o d o l o g i c a l l y c o r r e c t to g i v e preference t o O p . M u n d . a n d other of P h i l o ' s less allegorical writings. Leg. A l l . 1131 ff. a n d I I : 4, in particular, are n o t o r i o u s l y difficult to h a r m o n i z e with the rest of P h i l o ' s writings. I n L e g . A l l .
1:32,
for e x a m p l e , Philo refers t o G o d ' s breathing i n t o the earthly m a n , i.e.
the vouc; fzutSriQ. It w o u l d appear that this act of d i v i n e in
spiration is e q u i v a l e n t t o w h a t P h i l o elsewhere describes as m a n ' s creation after the i m a g e of G o d . T h i s is the p a t t e r n w e n o t e d in O p . M u n d . B u t in Leg. All. 1:33
P h i l o contrasts the earthly m i n d
w i t h the m i n d c r e a t e d after the i m a g e of G o d in such a w a y that it is e x t r e m e l y difficult t o m a k e such an identification. Likewise, in Leg. A l l . I I : 4 ff. P h i l o speaks of s e n s e - p e r c e p t i o n a n d the passions as b e i n g helpers of a n d also y o u n g e r t h a n
(vewTepoi) the ruling
p a r t of the soul. B u t this ruling p a r t of the soul appears t o b e e q u a t ed n o t with the m a n after the i m a g e of G o d b u t rather with the m o u l d e d earthly m i n d ! 1
As
"men"
has in
already
been
Philo—the
1
noted,
m a n after
the the
problem image
of
correlating
the
of G o d , t h e e a r t h l y
various
man,
the
g e n e r i c m a n , etc.—is e x t r e m e l y c o m p l e x . L e g . A l l . 1 : 3 1 ff. a n d I I : 4 ff.
are
b y n o m e a n s t h e o n l y o b s c u r e p a s s a g e s . I n Q u a e s t . in G e n . 1 : 9 3 , for e x a m p l e , Philo writes fragment)
that
even
"the heavenly
is a m i x t u r e c o n s i s t i n g
man
(6 oupaviot; avGpcoreo; in G r e e k
of s o u l a n d b o d y ; a n d
f r o m his
birth
u n t i l h i s e n d h e is n o t h i n g else t h a n a c o r p s e - b e a r e r . " T h i s c a n s c a r c e l y be reconciled
with
what
Philo
elsewhere
says
about
t a k e a n o t h e r e x a m p l e , i n Q u a e s t . in G e n . 1:8,
the
heavenly
man!
14 Philo m a i n t a i n s that
To it
w a s t h e m o u l d e d m a n w h o w a s p l a c e d in P a r a d i s e t o w o r k a n d g u a r d it," w h e r e a s in L e g . A l l . 1 : 5 3 , a l t h o u g h b o t h m e n are s a i d t o h a v e b e e n p l a c e d in
A L G H J , III
6
APPENDIXES
82
Nonetheless, in o p p o s i t i o n t o m a j o r interpreters of P h i l o w h o e q u a t e the m a n after the i m a g e of G o d in L e g . A l l . 1:31 ff. with the idea of m a n ,
1
a n d in spite of the specific difficulties already
m e n t i o n e d , the possibility s h o u l d b e left o p e n that in L e g . A l l . the m a n after the i m a g e of G o d is equivalent t o the higher n o u s in m a n . V a r i o u s t e x t s t h r o u g h o u t L e g . A l l . offer c o n s i d e r a b l e s u p p o r t for such an interpretation. 1. T h e h e a v e n l y m a n in Leg. A l l . is frequently referred to as nous. N o t e , for e x a m p l e , in 1142, the e x p r e s s i o n : 6 . . . xa-ra TTJV eixova yeyovwc; xal TTJV t8£av voug. See also 1:33, 88, 90. A l t h o u g h it is p r o b a b l e that ELXWV a n d ISsa are e q u i v a l e n t terms in 1:42, it is at least possible that Philo m e a n s elxwv to refer t o the L o g o s , a c c o r d i n g to
his usual practice, a n d [Sea to the idea of m a n . W h e n Philo
w a n t s to refer to the L o g o s b y m e a n s of the t e r m ISea, he usually a d d s a modifier, for e x a m p l e , [81a [Slcov ZU7Z0C
M u n d . 25] ) or Y) ipx^
>
^
a
(Migr. A b r . 103, [ O p .
(Spec. L e g . 111:207, M u t . N o m . 125,
et a l . ) . 2. In L e g . A l l . 111:95-96 P h i l o refers to " a f o r m w h i c h G o d has s t a m p e d o n the soul as o n a tested c o i n . " This f o r m
(ayri\La.) or
impression (xapax-7]p) is the L o g o s , w h i c h is b o t h the i m a g e of G o d a n d the pattern for further creations. B u t P h i l o ' s p r o o f t e x t is precisely G e n . 1:27! T h u s it is clear that in at least o n e passage in Leg.
A l l . the m a n created after the i m a g e of G o d is part of the soul
of m a n . 3. In v i e w of P h i l o ' s soteriological orientation, it is impossible to understand w h y he should write so e x t e n s i v e l y a b o u t the h e a v e n l y m a n w h o was created after the i m a g e of G o d if this figure is s i m p l y the formal c o n c e p t of the idea of m a n a n d n o t s o m e h o w part of P a r a d i s e , he a r g u e s t h a t it is o n l y t h e m a n m a d e after t h e i m a g e of G o d w h o w a s a p p o i n t e d tiller a n d g u a r d i a n . O r a g a i n , in L e g . A l l . I :go et al. A d a m s y m b o l i z e s " t h e e a r t h l y a n d p e r i s h a b l e m i n d , " w h e r e a s in O p . M u n d . 1 3 6 ff. A d a m is t h e first a c t u a l m a n , a c o m p o s i t e c r e a t u r e of b o d y a n d r a t i o n a l s o u l ( I n L e g . A l l . 1 1 : 1 3 , h o w e v e r , A d a m is also a p p a r e n t l y i n t e r p r e t e d as t h e first a c t u a l m a n ) . I n v i e w of s u c h v a r i a t i o n s as t h e s e , it w o u l d s e e m q u i t e u n w a r r a n t e d t o b a s e a n y i n t e r p r e t a t i o n of P h i l o o n o n e o r t w o o b s c u r e p a s s a g e s t h a t c o n t r a d i c t w h a t h e a p p a r e n t l y s a y s in e v e r y o t h e r i n s t a n c e . 1
S e e , for e x a m p l e , D r u m m o n d , 307, n o t e 6 4 ; Jervell, p p . 6 2 - 6 3 , pp. 128 ff., w h e r e t h e m a n after i n t e r p r e t e d in a G n o s t i c - m y s t e r y w i t h t h e i d e a of m a n .
Philo Judaeus, I I , 2 3 4 ; W o l f s o n , Philo, I , n o t e 1 3 6 . See also P a s c h e r , Konigsweg, t h e i m a g e of G o d in L e g . A l l . 1 : 3 1 ff. is religion f r a m e w o r k a n d is n o t e q u a t e d
APPENDIX B
83
actual empirical m a n . T h i s is especially true of L e g . All., where the soteriological emphasis is far m o r e o b v i o u s than in such a writing as O p . M u n d .
APPENDIX B T H E USE OF T H E T E R M A N D R O G Y N O U S IN R E F E R E N C E T O T H E G E N E R I C M A N O F L E G U M A L L E G O R I A I I : 13 AND The
term
D E O P I F I C I O M U N D I 76
ivSpoyuvoc; can
hermaphrodite
mean:
(1)
a
man-woman,
(2) a w o m a n i s h or effeminate m a n
i.e.
a
(3) o n e w h o
s u b m i t s t o unnatural lusts (4) o n e w h o practices s o d o m y , or allows it to b e p r a c t i c e d o n h i m , a s o d o m i t e ( L i d d e l l - S c o t t , s.v.). T h e best k n o w n o c c u r r e n c e of the w o r d in ancient literature is in P l a t o ' s Symposium
(189C-193D), the passage where Aristophanes tries t o
explain the m e a n i n g of epcoc; b y m e a n s of the m y t h of the
an
d r o g y n o u s m a n . After describing the m y t h in considerable detail, Aristophanes explains that this third genus of m a n , the a n d r o g y n o u s (the other t w o are the pure m a l e and the pure female), n o longer exists b u t
remains
o n l y as a n a m e of r e p r o a c h
(6vei8ei
ovocfia). In V i t . Cont. 57-63 Philo refers specifically to P l a t o ' s m y t h of the a n d r o g y n o u s m a n . H e c o n c l u d e s his discussion t h u s : eOTocpdcycoya yap TauTaTCOCVTOC,Suvafieva TTJ
xoavoTYjxi. xrjc; £7uvoioc^
xcx dixa SeXEa^eiv
wv zy. TOXXOU TOU TCpiovro^ ot Mcouffsco^ yvwpijxoi, [i.e[xa0y)xoT£^ iv. 7tpd>Tr)c;
yjXixtac; Ipav aXTjBetai;, xaxacppovoijo'i.v
dcve£<x7t<xT7]T0i SL-OCTEXOUVTEI;.
There are eight passages in Philo where the term dvSpoyuvoc; is u s e d ; appev60Y)Xuc; does n o t appear at all (Index
Leisegang,
s.v.).
A s in the L X X , where civSpoyuvog occurs t w i c e ( P r o v e r b s 18:8 and 19:15), wherever the term is f o u n d in Philo, it is used in a d e c i d e d l y p e j o r a t i v e sense. In each instance Philo is sharply critical of the person or practice that is d e s c r i b e d b y the term dvSpoywog related w o r d yuvavSpoc; o c c u r s in three passages—Virt.
(the
21, R e r .
D i v . Her. 274, Sacr. A . C. 100 —and in each case is also used in a p e j o r a t i v e sense). In m o s t of the instances where Philo uses dvSpoyuvoc;, h e is c o n d e m n i n g effeminacy and various t y p e s of h o m o sexuality. T h e a b o v e e v i d e n c e is largely irrelevant to the question of the b i s e x u a l i t y of the m a n created after the i m a g e of G o d . A negative
8
APPENDIXES
4
result o n this issue was arrived at a b o v e o n quite different g r o u n d s . What
this e v i d e n c e d o e s indicate,
h o w e v e r , is that
the
term
" a n d r o g y n o u s " —especially w h e n scholars simultaneously use it in such a c o n t e x t as that of the a n d r o g y n o u s A n t h r o p o s figure of the Poimandres—is n o t e v e n well applied t o the generic m a n of Leg. All.
I I : 13 and O p . M u n d . 76. It is unsuitable, n o t o n l y because it
carries with it far t o o m a n y p u r e l y m y t h o l o g i c a l c o n n o t a t i o n s b u t also because of the universally p e j o i a t i v e usage of its Greek e q u i v alent in Philo's writings.
APPENDIX C ADDITIONAL NOTES ON
PHILO'S
U N D E R S T A N D I N G OF T H E
SOUL
1. W h e r e v e r Philo has in m i n d the c o m p o s i t i o n of the soul, he adheres consistently to a t w o - f o l d division. B u t he usually presents a tri-partite division w h e n he refers to the soul's functions.
For
e x a m p l e , in Leg. A l l . I l l : 115 he lists the three parts of the soul as the reasoning part (Xoyi.o-Ti.x6v), the high-spirited part (0uu.tx6v), and the seat of desire (ETUGUU^TIXOV), a s c h e m a w h i c h is t a k e n from Plato Leg.
(Phaedrus
246 ft.; Timaeus
69C; Republic
439D. See also
A l l . 1:70, Conf. L i n g . 21, Migr. A b r . 66-67, Spec. Leg. I V : 9 2 ,
Virt. 13). In R e r . D i v . H e r . 225 Philo again m e n t i o n s that the soul is tri-partite, but this time adds that each of the three parts is d i v i d e d into t w o , thus m a k i n g six parts in all. H e does n o t specify what these six parts are. In o n e passage he introduces an Aristotelian division, listing the three parts of the soul as the nutritive (0pe7mx6v) the
sense-perceptive
(ato-6rrux6v),
and
the
rational
(Xoytxov).
D r u m m o n d , I, 318-20, in a clear a n d concise discussion of the w h o l e p r o b l e m , refers
to the
"strange c o n f u s i o n " into which Philo is
driven a n d c o n c l u d e s that these references " s e r v e t o illustrate the character of Philo's eclecticism, which readily appropriates
what
ever seems a d a p t e d t o the subject i m m e d i a t e l y under discussion, w i t h o u t always pausing t o consider whether it can b e w o v e n i n t o the t e x t u r e of a consistent philosophical s y s t e m . " In Plant. 45 Philo refers t o 6 uicroc vouc, and in Mut. N o m . 30-32 he speaks of the soul of the b a d m a n (yj '\>uyr\ TOU cpauXou), the m i d d l e soul (yj (iio-y) yr\c, TeAeiac. Just as A d a m was i n c o m p l e t e apart from E v e , so the m i n d , if it were to gain k n o w l e d g e of the material w o r l d , required sense-perception.
4
Such k n o w l e d g e is a k i n d of g a t e w a y or pass
(toiAy) tic) t o the intelligible w o r l d .
5
Philo thus
understandably
refers t o the senses as Stopeal 0e!ai for w h i c h m a n o u g h t t o g i v e thanks.
6
A l t h o u g h he usually uses h i g h l y p e j o r a t i v e language in reference to 7iaOoc, particularly v]8ovy], there are a n u m b e r of passages w h e r e P h i l o speaks m o r e m o d e r a t e l y , a n d o c c a s i o n a l l y he e v e n writes in 7
praise of p a s s i o n . In a c c o r d with w h a t was p r o b a b l y a traditional usage of his d a y , he m a k e s use of P l a t o ' s parable of the charioteer to e x p l a i n health of soul as b e i n g present w h e n 6uu.6c a n d emOufiia, two
restive horses, are p r o p e r l y c o n t r o l l e d b y Aoyoc, the c h a r i o t e e r .
8
Circumcision is a s y m b o l of the excision of " e x c e s s i v e a n d super fluous pleasure,"
1
9
nonetheless pleasure in s o m e measure is necessary
T h a t G o d c r e a t e d t h e b o d y as w e l l as t h e r a t i o n a l soul is a m o t i f t h a t
is p r o m i n e n t in O p . M u n d . b u t is n o t c o n f i n e d t o t h a t w r i t i n g . Cf. R e r . D i v .
H e r . 7 3 , L e g . A l l . 111:70. 2
Leg. A l l . 1 1 1 : 6 7 .
3
Cher. 59.
4
Cher.
6
S o m . I : i 8 8 . P h i l o p r a i s e s t h e sense of s i g h t in p a r t i c u l a r , h o l d i n g it t o
be
57-64.
Cf.
Rer.
Div.
H e r . 53,
Congr.
155.
m o s t c l o s e l y r e l a t e d t o t h e r a t i o n a l s o u l a n d t h e s o u r c e of p h i l o s o p h y .
S e e Q u a e s t . in G e n . 1 1 : 3 4 ; ° p . M u n d . 5 3 , 54, 7 7 . 6
C o n g r . 96. I n L e g . A l l . 1 1 1 : 4 9 P h i l o g o e s so far as t o s a y t h a t
vouq,
w i t h o u t its p o w e r s , o n e of w h i c h is aXadrjaiQ, is f o u n d to b e n a k e d a n d n o t even existent
(yuu.v6Toc; mQpomoq, w h i c h Philo introduces with the s t a t e m e n t : 'Etoi
8'
ouSev twv ev yeveoxi. pe(ia(.ov, V
Ta 6vY)Ta Se^eTai, £XP^) xaxo7rpayla£;
x a > L
T
°
v
Se xal
TpQ7rdt;
^P^fov
[i,£Ta[3oXat;
avayxalw?
av6pa>7tov drroXaijcrai tlvo?
( O p . M u n d . 151). This emphasis o n the
necessary
relationship b e t w e e n m a n as created a n d m o r t a l and m a n as a sinner, a l t h o u g h it p r o b a b l y can n o t b e reconciled with the preceding a c c o u n t of the n o b i l i t y of the
7rp«T0t;
avOpomoc; ( O p . M u n d . 136-50),
is nonetheless a c o m m o n motif in Philo's writings. In contrast t o God, w h o is unchangeable, e v e r y created thing must u n d e r g o change, I'Siov ydp ecrri touto auTou (Leg. A l l . I I 1 3 3 ) . Philo is particularly crwfxa,
3
severe in his denunciation of YJSOVY) and
w h i c h in a n u m b e r of passages are described as evil b y
nature. A'iab-f\c\.c, is frequently
referred
t o in highly
pejorative
terms, b u t it is never held to b e inherently or absolutely evil. Pleasure, h o w e v e r , is b a d in itself (Leg. All. I l l : 68). It is the passion par excellence ( I I I : 107); worse than the others, for t h e y all d e p e n d on pleasure ( I I I : 113). Pleasure is a harlot that appears in e x t r a v agant
guise for the sake of enticing the souls of the y o u n g . B y
her witchcrafts and sorceries she tries t o take c a p t i v e and enslave the m i n d (Sacr. A . C. 20 f f . ) . Pleasure is a foe t o sense and deserves o n l y cursing (Leg. A l l . I l l : 182, 107). It is n o t f o u n d at all in the good man (III:68).
4
T h a t Philo speaks of the b o d y in almost the same terms he uses 1
Leg. All. I l l : .
2
Vit. Mos.
Cf. P l a n t . 5 3 .
7
II:
I
4
7
.
3
S e e also L e g . A l l . I I : i 6 .
4
Cf. L e g . A l l . 11:17.
Philo speaks
of desire
(£7u9u|zia) in
t h e s a m e w a y as he d o e s of p l e a s u r e . Cf. Q u a e s t . in G e n . 1:47,
substantially 48.
APPENDIX E
93
to refer t o pleasure is n o t surprising, for the b o d y is so c l o s e l y associated with pleasure in his thinking that he c a n s w i t c h from a discussion of one to the o t h e r a n d b a c k again a l m o s t i m p e r c e p t i b l y . T h u s , in L e g . All. I l l : 6 1 - 6 8 he writes a b o u t the evil influence of pleasure, the serpent of Gen. 3. B e c a u s e the serpent is t h o r o u g h l y b a d G o d gives h i m n o o p p o r t u n i t y t o defend himself; he is " a l w a y s a n d e v e r y w h e r e g u i l t y a n d f o u l . " W i t h o u t a b r e a k (note the Sta. TOUTO) P n i l o c o n t i n u e s his a r g u m e n t in L e g . A l l . 111:69 b y referring to Gen. 38:7, where it is r e c o r d e d that G o d slew E r b e c a u s e of his wickedness. B u t Philo interprets E r as referring n o t to pleasure b u t to the b o d y , w h i c h he describes as w i c k e d , soul, a n d hostile to the m i n d ( I I I : 7 1 ) . The
1
a p l o t t e r against
the
2
sphere of m o r t a l i t y a n d c h a n g e , the sphere of the c r e a t e d
w o r l d , is for Philo the realm of avayxy), a n d is as such sharply c o n 3
trasted with G o d , w h o is a b e i n g of free will. O n l y the m i n d of m a n has r e c e i v e d from G o d the f a c u l t y of v o l u n t a r y m o v e m e n t , for it alone was j u d g e d w o r t h y of f r e e d o m .
4
T h e b o d y a n d the irrational
soul, b e i n g subject t o the p o w e r of avayxy), are t o t a l l y outside the r e a l m of freedom. O n l y as m a n forsakes w h a t is created, m o r t a l , a n d perishable will he k n o w the p r o f o u n d p e a c e a n d c a l m of the wise m a n , the o n e w h o s e m i n d is fiaxapioc, euS'aiji.tov, 6.\iiTojoQ 1
xaxcov.
5
T h e t e r m 7rovr]p6i; is p r o b a b l y t a k e n d i r e c t l y f r o m G e n . 3 8 : 7 , w h e r e it
is u s e d in reference t o E r . Cf. d i s c u s s i o n in V o l k e r , Fortschritt, All.
p. 75. Leg.
I l l : 6 9 - 7 6 c l e a r l y i l l u s t r a t e s t h e a m b i g u i t y of P h i l o ' s a t t i t u d e t o w a r d s
t h e b o d y a n d t h e m a t e r i a l w o r l d , for r i g h t in t h e m i d d l e of this
passage
w h e r e h e refers t o t h e b o d y as w i c k e d , h o s t i l e , a c o r p s e , a n d t h a t God
which
in his g o o d n e s s a n d k i n d n e s s will d e s t r o y , h e s t a t e s t h a t G o d c r e a t e d
t h e b o d y . W h i t a k e r ' s t r a n s l a t i o n of L e g . A l l . 1 1 1 : 7 0
("Nay,
b u t the b o d y
which H e m a d e and which E r represents was a corpse to begin w i t h . " See Philo
[ L . C . L . ] I [ 1 9 2 9 ] , p . 347) d o e s n o t reflect t h e t h e o l o g i c a l p r o b l e m in its
full i n t e n s i t y .
T h e G r e e k is m o r e a c c u r a t e l y r e n d e r e d : " B u t f r o m t h e b e
ginning he [ G o d ] m a d e the b o d y a corpse." 2
T h i s discussion
a b o u t t h e b o d y in L e g . A l l . 1 1 1 : 6 9 - 7 6 is in all essentials
identical with the preceding discussion a b o u t pleasure. I n d e e d , Philo con c l u d e s this section o n t h e e v i l i n f l u e n c e of t h e b o d y w i t h t h e
statement,
" W h a t a s e r p e n t d o e s to a m a n , t h a t p l e a s u r e d o e s t o t h e s o u l , a n d t h e r e f o r e the
serpent was
taken
t o represent pleasure,"
thus
indicating
that
even
w h i l e d e s c r i b i n g t h e evil effects of t h e b o d y h e still w a s t h i n k i n g in t e r m s of t h e m e a n i n g of p l e a s u r e . T h e first w o r d s of t h e s e c t i o n i m m e d i a t e l y f o l l o w i n g — " E x a c t l y , t h e n , as G o d h a s h a t e d . . . p l e a s u r e a n d t h e b o d y " — l i k e w i s e p o i n t t o t h i s s a m e close a s s o c i a t i o n writings.
:253.
3
Som. II
4
D e u s I m m . 47-48.
5
Som. 11:253,
229-30.
of p l e a s u r e a n d t h e b o d y in
Philo's
APPENDIXES
94
APPENDIX F A NOTE ON SEXUAL INTERCOURSE A N D PROCREATION IN PHILO'S W R I T I N G S E v e n t h o u g h P h i l o considers the m o s t i m p e r i o u s ((3toco-T»«oTaT7]) of
all pleasures
t o b e that
associated with sexual
intercourse,
1
nonetheless the d i v i n e c o m m a n d t o procreate is assumed t h r o u g h o u t his writings a n d marriage c a n b e described as blameless a n d w o r t h y of the highest praise. If the goal of h u s b a n d a n d wife is the p r o creation o f legitimate children a n d the p e r p e t u a t i o n
of the race,
then
unpolluted.
2
N a t u r e f o r m e d the u n i o n of m a n a n d wife for the birth of c h i l d r e n ,
3
their association is pure
and
their marriage
a n d e v e n the priest, since h e is primarily a m a n a n d o n l y s e c o n d a r i l y a priest,
necessarily o u g h t
t o feel sexual desire.
4
The
blessings
of health a n d p r o s p e r i t y w h i c h the L a w promises t o the righteous w o u l d b e of little value, Philo argues, if a m a n left b e h i n d h i m n o heirs a n d successors. T h e r e f o r e roxvTec, vofxov exuXyjpcocroutTi cpuaetoc. TOV e m
. . . o l 0epa7reuT<xl 6sou yv^tTioi
7iat,So7roiia.
5
It is clear, h o w e v e r , that P h i l o v i e w s the sexual relationship as justified o n l y w h e n there is the h o p e of legitimate offspring. H e describes as mere " p l e a s u r e - l o v e r s "
those w h o m a t e with
their
w i v e s n o t t o b e g e t children " b u t like pigs or g o a t s in quest of the e n j o y m e n t w h i c h such intercourse g i v e s . " mate for
8
Likewise, those w h o
(eruvepxeoSoci) w i t h barren w o m e n are w o r t h y of r e p r o a c h ,
in their seeking after
m e r e pleasure
creative germs w i t h deliberate p u r p o s e . " Philo
s h o w s genuine
sympathy,
"they
d e s t r o y the
pro-
7
h o w e v e r , for the
man
who
marries a w o m a n n o t k n o w i n g that she is sterile a n d later refuses t o dismiss her b e c a u s e of her childlessness. S u c h m e n deserve o u r pardon,
1
2
3
4
he writes
"for they
are
overcome b y habitual
sexual
L e g . A l l . 1 1 : 7 4 , S p e c . L e g . 1 : 9 , Q u a e s t . in G e n . 1 1 1 : 4 8 . Q u a e s t . in G e n . I V : 8 6 . A b r . 248. Spec. Leg. L.101.
5
P r a e m . P o e n . 108. Cf. E x . 2 3 : 2 6 , t h e s e c o n d p a r t of w h i c h is q u o t e d in a s l i g h t l y a l t e r e d f o r m in P r a e m . P o e n . i n . 6
Spec. Leg. I l l : i i 3 -
7
S p e c . L e g . I I I : 3 4 3 6 . A s C o l s o n p o i n t s o u t in Philo ( L . C . L . ) V I I ( 1 9 3 7 ) , p . 497, n o t e a, " P h i l o h a s n o t , n o r d o e s h e c l a i m t o h a v e , a n y b i b l i c a l a u t h o r i t y for t h e s e t h r e e s e c t i o n s . " :
APPENDIX G
95
i n t i m a c y , that m o s t imperious affair, and are unable t o free t h e m selves from the c h a r m of o l d affection t h a t has b e e n imprinted o n their souls b y l o n g c o m p a n i o n s h i p . "
1
APPENDIX G T H E E X P O S I T I O N IN C O N T R A S T TO T H E A L L E G O R Y A N D THE
QUESTIONS A N D A N S W E R S IN
RELATIONSHIP
TO T H E I R E V A L U A T I O N OF T H E C R E A T E D W O R L D In reviewing those passages in P h i l o that reflect his attitude t o w a r d s the created w o r l d , it is striking t o note that, o n the w h o l e , the Exposition
reflects a far m o r e consistently positive orientation
t o w a r d s creation t h a n d o e s the Allegory and Answers.
of the Laws or the
Questions
Especially w h e n L e g . A l l . is c o m p a r e d with O p . M u n d .
a n d S p e c . L e g . is this contrast apparent. T h e r e is little d o u b t t h a t particularly throughout
the Exposition
in Spec. Leg., b u t
also
as a whole, the actual c o n t e n t of the
Old Testament exercised greater influence o n P h i l o ' s thinking than w a s the case in Leg. A l l . a n d t h r o u g h o u t Questions
and Answers,
the Allegory.
In
the
although Philo usually includes a literal
interpretation o f each t e x t , the real thrust of the writing is f o u n d in the allegorical amplifications. In n o place in his writings, h o w e v e r , d o e s Philo c o m p l e t e l y ignore the fact that this w o r l d , including m a n ' s b o d y , is G o d ' s creation, and thus although such a writing as S p e c . Leg. shows a far m o r e appreciative awareness of the created w o r l d than d o e s Leg. A l l . , there are also in the latter writing not a few statements that are m o r e p o s i t i v e l y oriented. In those cases where Philo is interpreting specific c o m m a n d m e n t s of the L a w , his writings m o s t clearly reflect the actual c o n t e n t of the O l d Testament itself, w h i c h is certainly n o t surprising in v i e w of his insistence o n the literal v a l i d i t y of the L a w . Thus, as c a n b e seen from A p p e n d i x F, Philo's a t t i t u d e t o w a r d s marriage and sexual intercourse for the p u r p o s e of begetting legitimate children is one of a c c e p t a n c e in Spec. Leg. This stands in sharp contrast t o m u c h of w h a t w e find in Leg. All. Cf. V o l k e r , Fortschritt, 1
Spec. L e g . 1 1 1 : 3 5 .
p p . 87-89.
9
6
APPENDIXES APPENDIX H
THE
INFLUENCE
OF
HELLENISTIC
PROPHETISM
ON
PHILO'S USE OF V I R G I N T E R M I N O L O G Y IN CONNECTION WITH THE DIVINE IMPREGNATION MOTIF: A CRITICAL NOTE ON HANS LEISEGANG'S BOOK PNEUMA HAGION H a n s Leisegang, in his b o o k Pneuma
Hagion
(1922), argues that
P h i l o ' s insistence that the o n e w h o receives the divine impregnation be a virgin stems from the influence of Hellenistic
prophetism.
1
Leisegang points to the P y t h i a n oracle at Delphi, for e x a m p l e , w h o was always a virgin. A Tcvzu\j.a fxavrixov or evOouaiaaTixov issued forth from the r o c k fissure o v e r w h i c h she sat o n her tripod. T h e n as she was filled with the presence of the g o d through this 7rvsuu.a, she b e g a n t o prophesy. T h a t the basic m o t i f here is that of divine impregnation,
Leisegang maintains, is s u p p o r t e d b y Strabo's
of the w o r d SiyzoQai
in c o n n e c t i o n with this o c c u r r e n c e and
use by
Origen and J o h n C h r y s o s t o m ' s scornfully explicit descriptions of h o w the prophetess of A p o l l o sits o n her tripod a n d opens her thighs so that she is able to receive the revsufxa into her w o m b (pp. 32-34)T h e oracle of D i o n y s u s at Delphi also was a virgin, as were the maenads
of the
D i o n y s i a c religion, w h o were k n o w n for their
experiences of ecstatic frenzy w h e n filled with the presence of the g o d (p. 47). Again, argues Leisegang, all of this points t o the close relationship
between
p r o p h e t i c inspiration a n d
virginity, a n d
it
is against this b a c k g r o u n d that we must try t o u n d e r s t a n d Philo's emphasis o n the virginity of the soul that G o d impregnates. This also explains, Leisegang maintains, w h y in such a passage as
Cher.
43-52 Philo quite
unexpectedly
quotes
Jer.
3:4.
He
w a n t e d t o introduce the t e r m " v i r g i n i t y " into the discussion, a n d the reason for this " k a n n aber w o h l nur der sein, dass eben gottliche Z e u g u n g u n d Jungfraulichkeit
i m hellenistischen Vorstellen so eng
miteinander zusammengehorten, dass auch Philon in seiner Allegorie diesen Z u s a m m e n h a n g irgendwie herstellen m u s s t e " (p. 45). Leisegang's interpretation m a y be challenged at several points, h o w e v e r . First of all, it is necessary t o distinguish m o r e sharply than 1
See e s p e c i a l l y p p . 3 1 - 7 2 .
APPENDIX H
97
he does b e t w e e n the motif of divine impregnation and the m o r e inclusive c a t e g o r y of divine inspiration, which also includes the special cases of prophetic inspiration a n d prophetic ecstasy. Leise gang tends to l u m p all these together, w h i c h is o n e of the weaknesses of his analysis, for b o t h in Philo a n d in the Classical Greek a n d Hellenistic literature the divine impregnation motif is treated as a rather special instance of the m o r e general t h e m e of divine in spiration. If the divine i m p r e g n a t i o n motif is dealt with as a special case, then there is n o significant correlation between divine inspiration and virginity either in the Classical a n d Hellenistic literature or in Philo. Leisegang cites o n l y a few examples, a n d m a n y
counter
e x a m p l e s of cases where the virginity motif is entirely absent can 1
b e p o i n t e d t o . In m o s t of the passages where Philo explicitly a n d at s o m e length speaks of p r o p h e t i c inspiration or of divine possession a n d ecstasy
(e.g. in R e r . D i v . Her. 69-70, 258-66; Spec. L e g .
I V : 49; Gig. 60-64), there is n o m e n t i o n of virginity. But
even the correlation b e t w e e n the special case of divine
i m p r e g n a t i o n and virginity in Philo's writings is far less consistent than Leisegang indicates. T o b e sure, m a n y of the passages that refer t o divine i m p r e g n a t i o n also refer t o virginity (e.g. Cher. 44-49, Praem.
P o e n . 159-60,
Rer.
D i v . Her.
36-39, P o s t .
C.
134-35,
Spec. Leg. 11:29-31), b u t , o n the other hand, just a b o u t as m a n y do
not
(e.g. Mut.
N o m . 132-38,
142-51; L e g . All. I l l : 180-81,
217-18; D e u s I m m . 5; D e t . P o t . Ins. 60; Migr. A b r . 140). On the basis of such e v i d e n c e as this, t o argue that the o n e d e m a n d s the other is certainly to overstate the case. Finally, although the c o n n e c t i o n b e t w e e n virginity a n d divine impregnation m a y i n d e e d h a v e been suggested t o Philo b y cultic practices
and
m y s t i c a l speculation
of the
Classical
the and
Hellenistic w o r l d , nonetheless b y emphasizing this consideration alone, Leisegang fails to see the w a y in w h i c h the virginity m o t i f functions in Philo's o w n writings, precisely within the c o n t e x t of divine impregnation. A s was seen a b o v e , t o b e c o m e a virgin means, a c c o r d i n g t o Philo, t o forsake the realm of pleasure, the
body,
change, a n d m o r t a l i t y and t o grant t o the rational soul its rightful p l a c e of sovereignty. G o d will n o t consort with t h e soul till she has forsaken the realm of the female " a n d is ranked o n c e m o r e as a 1
Cf. G r a n t , Letter
ALGHJ, III
and
Spirit,
pp.
2-6.
APPENDIXES
9« 1
pure v i r g i n " (Cher. 50). W h a t e v e r the origin of this allegorization —a p r o b l e m that has not been dealt w i t h in this thesis—its signifi c a n c e in a n y g i v e n t e x t in Philo m u s t first of all b e e x p l a i n e d in terms of h o w it functions elsewhere in his writings.
APPENDIX I PHILO'S D E S C R I P T I O N OF T H E T H E R A P E U T A E IN DE
VITA CONTEMPLATIVA IN R E F E R E N C E TO THE
CATEGORIES MALE A N D FEMALE
I n sharp contrast t o the m a n y p e j o r a t i v e remarks a b o u t w o m e n elsewhere in his writings, for the w o m e n a m o n g t h e Philo has n o t h i n g b u t praise.
2
Therapeutae
" T h i n k i n g their m o r t a l life already
e n d e d , " the Therapeutae, a c c o r d i n g t o P h i l o , in their a t t e m p t t o attain t o the vision of G o d , r e n o u n c e d all private p r o p e r t y a n d led a rigorously ascetic life (Vit. C o n t . 13 f f . ) . Their houses, f o o d , a n d c l o t h i n g were all e x t r e m e l y plain and planned in such a w a y as to h e l p o n e d e v e l o p self-control (tynpixsict.) a n d gain f r e e d o m from the imperious d e m a n d s of the sense-perceptible w o r l d (18-29). For
six d a y s e a c h w e e k the Therapeutae s t u d y a n d
meditate
each o n e b y himself, b u t on the seventh d a y all m e e t t o g e t h e r t o hear a discourse b y the senior m e m b e r of the g r o u p . Philo notes that " w o m e n t o o regularly m a k e part of the audience w i t h the same a r d o u r and the same sense of their calling as the m e n " (32). F o l l o w i n g a l e n g t h y d e n u n c i a t i o n of the c o n v i v i a l meals of the Greeks, and particularly of the e f f e m i n a c y a n d p e d e r a s t y that w a s often associated w i t h these meals (40-64), P h i l o refers t o the c o m m o n meals of the T h e r a p e u t a e a n d p r o c e e d s t o describe the m o s t i m p o r t a n t of t h e s e — p r o b a b l y the feast of P e n t e c o s t — i n consider -
1
In Rer.
D i v . H e r . 259 P h i l o s t a t e s t h a t " t h e w i c k e d m a y n e v e r b e
the
i n t e r p r e t e r of G o d , so t h a t n o w o r t h l e s s p e r s o n is G o d - i n s p i r e d in t h e p r o p e r s e n s e . " T h i s is n e a r l y e q u i v a l e n t t o w h a t P h i l o is g e t t i n g a t in e m p h a s i z i n g the
v i r g i n i t y of
the
one
who
receives the
divine impregnation.
God
i n t e r c o u r s e o n l y w i t h t h e s o u l t h a t h a s f o r s a k e n t h e e v i l w a y s of t h e
has
female
a n d has b e c o m e a true virgin. 2
M o s t s c h o l a r s a g r e e t h a t w h e t h e r or n o t s u c h a g r o u p as t h e T h e r a p e u t a e
e v e r a c t u a l l y e x i s t e d , in a n y
c a s e P h i l o ' s p o r t r a y a l of t h e m in V i t .
Cont.
p r o b a b l y t o a large e x t e n t is a p r o j e c t i o n of his o w n i d e a l s r a t h e r t h a n
an
a c c u r a t e d e s c r i p t i o n of a r e a l c o m m u n i t y . F o r t h e p u r p o s e s of t h i s s t u d y , h o w e v e r , t h i s m a k e s t h e w r i t i n g n o less v a l u a b l e .
APPENDIX I
99
1
able d e t a i l . T h e T h e r a p e u t a e assemble w h i t e - r o b e d a n d with faces that reflect b o t h cheerfulness a n d u t m o s t seriousness (66). Before reclining at table t h e y s t a n d
in an o r d e r l y fashion, w i t h
arms
lifted u p a n d eyes gazing t o w a r d s h e a v e n , a n d p r a y that
their
feasting m a y b e a c c e p t a b l e t o G o d (66). Since " t h e y consider the o w n e r s h i p of servants entirely against n a t u r e " (70), the T h e r a p e u t a e k e e p n o slaves t o wait o n t h e m at these sacred meals. R a t h e r , t h e y are a t t e n d e d b y y o u n g e r m e m b e r s of the c o m m u n i t y , w h o serve p r o u d l y a n d with genuine cheerfulness (71-72). N o w i n e is served, b u t o n l y bright clear water, specially w a r m e d " f o r such of the older ones w h o live d e l i c a t e l y . " Likewise, " t h e table is kept pure f r o m the flesh of a n i m a l s . " T h e f o o d is l i m i t e d t o l o a v e s of b r e a d seasoned w i t h salt a n d " s o m e t i m e s also flavored w i t h h y s s o p as a relish for the daintier a p p e t i t e s "
(73).
After a p e r i o d of general silence the presiding officer (upoeSpo?) of the T h e r a p e u t a e discusses v a r i o u s questions suggested b y his or the c o m m u n i t y ' s s t u d y of the H o l y Scriptures. H e p r o c e e d s in a leisurely manner, not m a k i n g a s h o w of his o w n cleverness b u t rather s i m p l y desiring t o share w i t h the entire c o m m u n i t y w h a t he has learned. I n particular he is intent o n m a k i n g clear t o his hearers the inner allegorical m e a n i n g of the Scriptures (78). W o m e n regularly t a k e part in the feast along w i t h the m e n , a l t h o u g h m e n a n d w o m e n are seated separately. Most of these w o m e n , P h i l o notes, "are a g e d virgins (yyjpaial 7tap6evoi), w h o h a v e k e p t their c h a s t i t y n o t u n d e r c o m p u l s i o n , like s o m e of the G r e e k priestesses, b u t of their o w n free will in their ardent y e a r n i n g for w i s d o m . " I n their eagerness t o live t o g e t h e r (aufijitouv) w i t h W i s d o m these a g e d virgins h a v e " s p u r n e d the pleasures of the b o d y a n d desire n o m o r t a l offspring b u t those i m m o r t a l children w h i c h o n l y the soul that is dear t o G o d c a n bring t o the birth u n a i d e d , b e c a u s e t h e F a t h e r has s o w n in her spiritual r a y s enabling her t o b e h o l d the verities of W i s d o m "
(68).
W h e n the presiding officer has finished his e x p o s i t i o n of Scripture, he rises a n d sings a h y m n . H e is followed b y others in turn, " w h i l e all the rest listen in c o m p l e t e silence e x c e p t w h e n t h e y h a v e to
1
V i t . C o n t . 65 ff. T h e p a s s a g e is difficult, for P h i l o d o e s n o t tell us f r o m w h a t t i m e t h e s e v e n w e e k s referred t o w e r e c a l c u l a t e d . W e n d l a n d a r g u e s t h a t P h i l o refers t o a f e a s t h e l d e v e r y s e v e n w e e k s t h r o u g h o u t t h e y e a r . S e e t h e e x t e n s i v e d i s c u s s i o n w i t h references b y C o l s o n in Philo ( L . C . L . ) I X ( 1 9 4 1 ) , p . 1 5 2 , n o t e s a a n d b ; a l s o p p . 5 2 2 - 2 3 , n o t e o n V i t . C o n t . 65.
APPENDIXES
100
c h a n t the closing lines or refrains, voices, men and w o m e n alike"
for then t h e y all lift u p their
(80).
Of particular interest for this s t u d y is P h i l o ' s description of the sacred vigil
(rj Espa
w h i c h is
KOLVW/IQ)
held
after
the
common
m e a l . T h e g r o u p rises a n d all f o r m themselves i n t o t w o choirs, o n e of m e n and the other of w o m e n . T h e r e u p o n t h e y sing h y m n s of praise to G o d , s o m e t i m e s t o g e t h e r a n d s o m e t i m e s
antiphonally.
" T h e n w h e n each c h o i r has separately d o n e its o w n part in the feast, h a v i n g drunk as in the B a c c h i c rites of the strong wine of God's love,
1
t h e y m i x a n d b o t h t o g e t h e r b e c o m e a single choir,
a c o p y of the choir set u p of o l d beside the R e d Sea in h o n o r of the w o n d e r s there w r o u g h t " (85). It is after this m o d e l of the choir that sang b y the R e d Sea t h a t " t h e T h e r a p e u t a e of either sex, n o t e in response t o n o t e and v o i c e to v o i c e , the treble of the w o m e n b l e n d i n g w i t h t h e bass of the m e n , create an h a r m o n i o u s c o n c e n t , m u s i c in the truest sense" (88). " T h u s t h e y c o n t i n u e till d a w n , " writes Philo, " d r u n k w i t h this beautiful d r u n k e n n e s s " (89). S u c h m e n a n d w o m e n as these " h a v e l i v e d in the soul a l o n e " and h a v e a t t a i n e d " t r u e e x c e l l e n c e of life, rising t o the v e r y s u m m i t of f e l i c i t y " (90). P h i l o is able t o a c c e p t a k i n d of e q u a l i t y a m o n g the m e n a n d w o m e n of the T h e r a p e u t a e
precisely b e c a u s e these w o m e n either
are virgins or live as virgins and thus in o n e sense are w o m e n in name only.
2
In a sense t h e y h a v e progressed b e y o n d the sphere of
sexual polarity, and thus their femininity is n o t a barrier t o p a r t i c i p a t i o n in the w o r s h i p a n d other rites of the c o m m u n i t y . B o t h m e n and w o m e n h a v e left b e h i n d their sexuality a n d h a v e attained to a higher u n i t y of the spirit.
3
It is no w o n d e r that this g r o u p h a d
146.
1
Cf. E b r .
2
C h e r . 50. O n t h e u s e of TzcupdlvoQ in reference t o m e n as well as w o m e n ,
see M a t t h e w B l a c k , The Scrolls
Background 3
of the New
and Christian
Testament
Origins.
Studies
in the
Jewish
( 1 9 6 1 ) , p p . 83-88.
Philo recognized, however, t h a t even a m o n g the T h e r a p e u t a e the m a l e -
f e m a l e p o l a r i t y h a d n o t b e e n c o m p l e t e l y o v e r c o m e . T h i s is p e r h a p s s e e n in t h e d o u b l e e n c l o s u r e of t h e s a n c t u a r y , o n e p a r t of w h i c h w a s
best set
a p a r t for t h e m e n , t h e o t h e r for t h e w o m e n . C o n c e i v a b l y , t h i s t y p e of a r r a n g e m e n t w a s a c c e p t e d b y t h e T h e r a p e u t a e s i m p l y b e c a u s e of f a m i l i a r u s a g e , for w o m e n w e r e s e p a r a t e d f r o m m e n b o t h in t h e J e w i s h T e m p l e a n d in t h e synagogues; nonetheless
P h i l o ' s o w n e x p l a n a t i o n of t h e p r a c t i c e w a s t h a t
it w a s for t h e s a k e of p r e s e r v i n g " t h e m o d e s t y b e c o m i n g t o t h e f e m a l e s e x " (Vit.
C o n t . 3 2 - 3 3 ) . I n t e r e s t i n g l y e n o u g h , it is in t h e c o m m u n a l s i n g i n g a n d
d a n c i n g , w h i c h a p p e a r t o r e p r e s e n t t h e h i g h p o i n t of religious i n t e n s i t y , t h a t the distinctions between m a l e a n d female m o s t completely disappear.
The
APPENDIX J great attractiveness
101
for P h i l o , for in m a n y w a y s t h e y
illustrated
w h a t Philo describes in another c o n t e x t as the forsaking of "all t h a t is after the m a n n e r of w o m e n " and the attaining to the state of the " p u r e v i r g i n . "
1
APPENDIX J SEXUAL INTERCOURSE AND
PRAYER
Just as prayer and fasting are often s p o k e n of together in the Gospels, so Paul in I Cor. 7 : 5 associates refraining from
sexual
intercourse—also a kind of f a s t i n g ? — a n d prayer. This same c o r relation is f o u n d in Test. N a p h . 8 : 8 " F o r there is a season for a m a n to e m b r a c e his wife, a n d a season t o abstain therefrom for his p r a y e r . " T h e i m p l i c a t i o n of these passages is that abstinence from sexual relations better fits o n e for prayer. O n e is in a " p u r e r " state, just as the soldiers w h o participated in the H o l y W a r purified t h e m selves b y refraining from sexual intercourse. Cross, Ancient
Library,
p . 72, refers t o the "priestly distinctions [in the Old T e s t a m e n t ] b e t w e e n ritual p u r i t y and pollution, 'physical' holiness and ' p h y s i c a l ' sin." "Certain sexual a c t s , " he writes, "render o n e unclean so that he m a y n o t a p p r o a c h h o l y things." A l t h o u g h w e c a n n o t here e x p l o r e the origin and s c o p e of the H o l y W a r tradition, it is quite possible that w e h a v e in this motif s o m e t h i n g parallel to w h a t can b e o b s e r v e d in early Greek religion, n a m e l y the belief that sexual intercourse m a k e s o n e liable t o a kind of d e m o n i c infection and thus cultically unclean. It is p r o b a b l y such a sentiment,
for e x a m p l e , that is reflected in
(De Abstinentia
Porphyrry's
statement, ra
a9poSitria
m a n n , Askese,
p p . 201-13, argues, this i m p u r i t y is n o t t o b e u n d e r
jxiaivei
I V . 20). A s Strath-
s t o o d ethically, for intercourse with a prostitute does n o t sooner m a k e o n e unclean than intercourse w i t h o n e ' s wife, and an ejacula tion during sleep also m a k e s o n e unclean. N o t e also C D 1 2 : 1 - 2 : " L e t n o m a n lie with a w o m a n in the c i t y of the sanctuary for fear of defiling the c i t y of the sanctuary with their d e f i l e m e n t . "
r e l e v a n c e of t h i s for t h e s t u d y immediately apparent.
of s u c h a p a s s a g e
as
Gal.
3:28
2
These
should
be
1
Cher. 50. Cf. D e t . P o t . I n s . 28. T r a n s l a t i o n of A . D u p o n t - S o m m e r , trans. G. V e r m e s (1961), p. 154. 2
The
Essene
Writings
from
Qumran,
102
APPENDIXES
passages o n sexual intercourse in relationship t o prayer, the p r a c t i c e of the H o l y W a r , or w i t h i n the limits of Jerusalem are all cultically oriented, h o w e v e r , a n d thus o n e m a y n o t b e justified in using t h e m as e v i d e n c e for the overall v i e w of Q u m r a n a n d the E a r l y C h u r c h t o w a r d s sexuality.
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INDEX OF REFERENCES
I.
De
A b r a h a m o (Abr.)
6 102 "6 122
4 57 55
ISO
248
42 94
257
79
De
II
Agriculture
(Agric.)
30 73 94-97 139 De
18 42 9 20
Aeternitate Mundi
(Aet.
Mund.)
55 H68
9 9
D e Conf usione L i n g u a -
Quod Deterius
rum
insidiari s o l e t ( D e t .
De
C h e r u b i m (Cher.)
43 96 62 62 97 61 6 1 , 62 61 12, 62 63 5 1 , 52, 5 5 , 6 1 , 7 5 , 98, 100, I O I 57 57 57-64 90 59 90 65 87 91 11 92 11 95 l i
1
1
(Conf. L i n g . )
6 14-15 21 62-63 77-82 146 169 ff. 176 176-77 190
9 8
84 29 86 29 23 15 86 8
Congressu
quaerendae Eruditi o n is g r a t i a ( C o n g r . )
23 96 106 155
63 90 46 9o Decalogo (Dec.)
76 102
9 50
134 156
2
4 9
Q u o d Deterius Potiori insidiari s o l e t ( D e t . Pot. Ins.)
28 50 60 80 82 82-84 83 84 89 89-90 90 125
48, 52, I O I 41 97 24 15, 16 4 1 5 , 2 4 , 2 5 , 85 15 18 17 49 9 J
Potiori
P o t . Ins.)
139
30
147-49 170-71
54 91
Quod Deus immutabilis sit ( D e u s I m m . )
5 14 46 47"4 59 133 136-37 137 138 8
De
De
40-41 43-52 44 44-46 44-49 45 46 47 48 49 50
PHILO
De
62, 9 7 49 16 93 9 8 5 3 . 62 3 53 6
Ebrietate (Ebr.)
5 146 212
54 100 32
D e F u g a et I n v e n t i o n e (Fug-)
50-52 51 51-52 68 ff. 71 121 128 165 179-82 188 De
4 5 6-7 9
63 4 i . 49 62 23 15 9 42 16 8 39
G i g a n t i b u s (Gig.)
42 485 5 8
INDEX OF REFERENCES
io8
12-13 13-16 25-27
86 86 17
53 58 60-64
49 9 97
(Leg.
!
All.)
IL44 IL49 11:50 IL71-72 11:73
38,94 42
:Q7
De
20 27 27 18
iff.
I : a ff.
I:11
1
5 27 90
I:15
L21-22 I:25
1:3! 1 : 3 1 ff. 1:32 1.: 33 1:39 1:42 1:43 1=53
1:70 1:72-73 1:82 1:88 1:90 T :gi
i
J
5 , 34 22, 25, 26, 81-82 1 5 , 1 6 , 81 24, 81-82 20 24, 82 9, 39 8i ' 84 90 6 14,82 1 4 . 1 5 . 82 1 7 , 87 5
9 43 1 4 , 56 56
"1:43 I I I :4Q in.61-68 111:67 111:68
56 39, 90 93 90 92
1II:6Q
1:95 IL2-3 I I : 4 ff. 11:6 11:7 11:8
8 15 16 81 15 90 91
lT:i2
33
5
11:12-13 32,33 I I : 13 r6, 2 1 , 32, 33, 38, 6 5 , 82, 83, 84, 88 I I : 16 g2 I I : 17 9 1 , 92 II:19 39 IL19-52 88 11:24 39, 88 IL38 ' 16 11:40 88 I I : 40 ff. 34
! i
Mutatione
10 30-31 30-32 33-34 5 132-38
87 23 84 5o 82 97
I 2
6
93 90, 93 93 46 82
T83
ff.
223 Quod
Omnis
Probus
L i b e r sit ( O m . P r o b .
III:ioo
11
I I I : 107
92
Ill:io8
43
46
IIL113
92
De Opificio Mundi
III:ii5
84
111:129 111:131
79 79 14,
15,
24
111:165
46
III:178
43
I I I : 180 III:i8o-i8i III:i82
92
111:217-18 111:217-19 111:219 "1:234-43
97 61 62 43
De
Lib.)
' 35
;
2
j i
3
i
Migratione
A b r a h a m i (Migr. A b r . )
25 3i f f
T
46 57
[
3 "33
55
I
34-35 66-67 76 100
56 84 5, 1 6 , 28, 30, 31 *3