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112
PHILO

legislation was conformed to the will of nature, and that therefore those who followed it were true cosmopolitans; (b) the Biogra hies of the Virtuous-being, so to speak, the living unwritten laws which, unlike written laws, present the general types of moral conduct; (a) Legislation Proper, in two subdivisions-(11) the ten principal chapters of the law, (B) the special laws belonging to each of these ten. An appendix adds a view of such laws as do not fall under the rubrics of the Decalogue, arranged under the headings of certain cardinal Virtues.

The treatises which belong to this work are the followin: (1) Ilfpl 1-is Mwuaéws 1<0aa0110110.s (De mu11d1 0F1fl;6'L0, M. i. 1-42). gfhis work does not fall within the number o the allegorical commentaries. On the other hand, the introduction to the treatise De Abrahama makes clear its immediate connexion with the De mund1 ap1jia1a. I' he position of the De mund1 ap1fic1a at the head of the allegorical commentaries, which is at present usual in the editions, seems indeed to go back to a very early date, for even Eusebius cxtes a passage from it with the formula éwrb 1-09 1rpd»1-0u 1-(iw els Télf v0, u0v (Praep. Ev. un 12 fin, ed. Gaisford). The group of the BL01 a0q>¢2»v is headed by (2) Bws a'o¢>o1') T05 KIZTIZ 6L6a.mca.7ia.v 1'f)fLw0év1'os '71 1rf/ri vépwv 6.'yp6.¢wv 11], 5 éa1-1 1rfp2 'ABp0.é.a (De Abrahama, M. ii. 1"4O). Abraham is here set forth as the type of 6L5U.0'Kll)LK7) dpe1-13, 1 e. of virtue as a thing learned. This biography of Abraham was followed by that of Isaac as a type of ¢u0u<1) 6-PET7), 1 e. of innate or natural virtue, which in turn was succeeded by that of Jacob as re resenting dmc uw) &f7ET'f], 1 e. virtue acquired by practice; but both these are now Tost. Hence in the editions the next treatise is (3) Blos 1r0)-was 57617 £01-2 npl 'Iw¢r1;¢ (De Jarepha, M. ii. 41-7), where jose h is taken as the pattern of the wise man in his civil) relations. The Biographies of the Virtuous are followed by (4) Ilepi 1-dw 6é1<a.)-ylwv 6. 1<c¢é.).w. véuwv fini (De deaalaga, M. ii. 180*209) and (5) Hep! 1-dw dva¢ep0aévwv Ev EZBEL V6/.nav sis rd. auvfeivovfa Ke¢&)a.La. TCQW 6éxa.)'ywv (De vpea1a11bu.v legzbus; the unabridged title is given by Eusebius, H.E. ii. 18, 5). Here under the rubrics of the ten commandments a systematic review of the special laws of the Mosaic economy is given; for example, under the first and second commandments (divine worship) a survey is taken of the entire legislation relating to priesthood and sacrifice; under the fourth (1 e. the Sabbath law, according to Ph1lo's reckoning) there is a survey of all the laws about feasts; under the sixth (adultery) an account of matrimonial law; and so on. According to Eusebius the work embraced four books, which seem to have reached us entire, but in the editions have been perversely broken up into a considerable number of separate command 210-212);

tract ates (a) The first book (on the first and second ments) includes the following: De a1rauma1.v1ane (M. ii. De manarch1a, lib. i. (ii. 21 -222); De manarchm, lib. ii. (ii. 222-232); De praemus .vacerdatum (ii 232-237); De v1ct1m1s (ii. 237-250); De raawficanlzbus or De v1at1ma.v a erentzbus ii 2 1-264); De 264-269).

zréerglelde mereé1'f1.v krgan gaa11{;1e§ dd 1nh.vaa;a{1§ u{lr1 (ii. d e secon oo ont et ir, iourt an't comman ments

1 e. on perjury, Sabbath observance, and filial piety) is incomplete in Mangey (11. 270-298), the sectxon De .ve€lena1'1a (on the Sabbath ind feasts ua general) being imperfect, and t at De galendm parenhbus exng entire y wanting. Mai to a arge extent ma e good the defect (De aaphzm ferla et de calendar parent1bu.v, Milan, 1818), but Tischendorf was the first to edit the full text (Phdanea, pp. 1-83). (a) The thigd book relaéles to the sixth ang! seventgll commandments (adultery an mur er; .11. 299»334. d Tot e ourt book relating to the last three commandments) befongs all that is found in Mangey, ll 335-5274, that is to say, not merely the tract ates De jud1ce (ii. 344-348) an De aancup1scent1a (ii. 348-358), but also those De ]u.v1111a (11. 3518j361) and 'De crealizane pranmpum (ii. 361f-374). The lastname is, propery spea in, ony a portion o the De ju.vt1r1a, which, however, certainly belongs to the fourth book, of which the superscription expressly bears that it treats also 1repl 6u<0.10abv1;s. with this tractlatehbegués t11e1appe)ndix to the work De spec1a11bus egz us, into w ic, un er the ru ric o certain cardinal virtues, smélh Mosaic l aw}s are b1]ought together aékirould not be dealt with un er any o the eca ogue ru rics. e continuation of this appendlx forms a book by itself. (6) Hepl 1p1€»v df767'¢:'V #TOL 1r¢p2 dvépeias nal ¢LxllV6Pw7|'[llS ml [LSTIZVOIIZS (De f0f1Z¢ud1n€, M. ii. 375"

383; De aarzlale, ii 383~4o5; De aemtenna, ii. 405-407). Finally, in less intimate connexion with tgis entire work is another treatise;t1ll to bxel mentioned, rg) I§ eplH&0;¢;v 1<0.2(%r.11;1Lwv (De gbraergav et 061115, 1 ll 40 -42 an ep pdw e exeara1an1 us, . 11. 429-457), tvso parts which constitute a single whole and deal with thfixproéniszas audi threatenings oé thle law. h esi es the a ove-name t ree great works on the Pentateuch, Philo was the author of a number of isolated writings, of twhich the foglgwmg hgve reached eith; in thfeir entirety or in ragments 1 Heal [ov Mwaéws ua 05118, i i.-iii., M. ii. 80-179) It is usual to group this, as being biographical in its character, with the B101 a04>¢'2»v, and thus to incorporate it immef11ately afterBthe Deh./aslepha with tkhe large work on the Mosaic egis atlon ut, as as een seen, the B501 ¢r0qb¢7w are intended to represent the general types of moralit y, while Moses is by no means sp! deallt with. buthas a 11n1qfueh1nC%}v1d1;lz;l. All that can be said i? t at the lterary c aracter o the 11a aszs is the same as t at o the larger work. As in the latter the Mosaic legislation, so in the former the activity of the legislator himself, is delineated for the benefit of Gentile readers. (2) Hepi 1-05 1|'é.l'Ttl 0'7|'0U6llTOV EIVIZL é)e{/Hfpoxf (Quad amms prabus 11be1', M. 11. 445-470). In the introduction to this treatise reference is made to an earlier book which had for its theme the converse proposition. The complete work was still extant in the time of Eusebius (H. E. ii. 18, 6). Hepi 1-00 5oll)ov fivzu Fd-VTE ¢a.i'f)v, cb EH): éarlvo 1rfpl T03 7|'&.V7'll 0'7|'0U5t120V %)ff,0fpov fival.. The genuineness of the writing now possessed by us is not undisputeci but see Lucius, Der E.v.ven1.vmus (1881), . 13-23. (3) Eis Mua<0v (Adversus Flaccum, M. ii. 517»544) QIICIDE4) Hep! dpf1-dw

cal 1rpfrrBe£a.s 1rp0s I'd10v (De legat1a11e ad Ga1um, M. ii. 545-600). These two works have a very intimate connexion. In the first Philo relates how the Roman governor F laccus in Alexandria, towards the beginning of the reign of Caligula, allowed the Alexandrian mob, without interference, to insult the Jews of that city in the grossest manner, and even to persecute them to the sheddin of blood. In the second he tells how the Jews had been subjected to still greater sufferings through the command of Caligula that divine honours should be everywhere accorded to him, and how the Jews of Alexandria in vain sought relief by a mission to Rome which was headed by Philo. But both together were onl parts of a larger work, in five books, of which the first two andy the last have perished. For it is clear from the introduction to the Adversus Flaacum that it had been preceded by another book in which the Jewish persecutions by Sejanus, under the reign of Tiberius, were spoken of, and the Chramaan of Eusebius (ed. Schoene, ii. 150, 151) informs us that these persecutions of Sejanus were related in the second book of the Work now under discussion. But from the conclusion of the Legat1a ad Ga1um, which we still possess, we learn that it was also followed by another book which exhibited the 7|'llALV({J(Sftl, or change of Jewish fortunes for the better. Thus we make out five books in all-the number actually given by Eusebius (H.E. ii. 5, 1). (5) Hep! 1rp0v010.s (De prav1dent1a). 'Dhis work has reached us only in an Armenian translation, which has been edited, with a Latin translation, by Aucher (see below), 1822. It is mentioned by its Greek title in Eusebius (H E. ii. 18, 6; Praep. Ev. vii. 20 fin., viii. 13 fin., ed. Gaisford). The Armenian text gives two books, but of these the first, if genuine at all, at any rate appears only in an abridged and somewhat revised state.[1] Eusebius (Praep. Ev. viii. 14) quotes from the second book to an extent that amounts to a series of excerpts from the whole. The short passage in Praep. Ev. vii. 21, is also taken from this book, and it appears that Eusebius knew nothing at all about the first. (6)'A)é£a.v6p0s -F1 76/72 -r00)'y0v 'éxew 1-xl. &)-ya. § ¢2»a.(De Alexandra ef quad praprzam rat1anen1 muta amn1a11a habeant; so Jerome, De V11'. Ill. c. 11); the Greek title is given in Euseb. H.E. ii. 18, 6. This also now exists only in an Armenian translation, which has been edited by Aucher. Two small Greek fragments occur in the Flar1leg1um of Leontius and johannes (Mai, Ser. vet. nov. call. vii. 1, p . 9, 100a). (7) 'T7|'00E7'LK&, a writing now known to us only througff gagments preserved in Euseb. Praep. Ev viii. 6, 7. The title, as Bernays[2]

as shown, means " Counsels, " " Recommendations, " the reference being to such laws of the Jews as can be recommended also to non-Jewish readers. (8) Ilepl 'I0u5a.£wv a title met with in Euseb. H.E. ii. 18, 6. The writing is no doubt the same as 'H arép' I0u60.lwv dn-0)»0-yla., from which a quotation is iven in Euseb. Praep. Ev. viii. 11. To this Elace also, perhaps, belongs the De 11ab111tate (M. ii. 437-444), whic treats of that true noblesse of wisdom in which the Jewish peo/ple also is not wanting.[3]

V. The doubtful treaties.'$ (1) Ilfpl Biou 0ewp1]1'uc0U H IKETCBV &pe1-dw (De vzta aantemplanva). This contains the sole ori inal account of an ascetic community known as the Therapeutae gg a.) having their home on the shores of Lake Mareotis. These were held by Eusebius and many other Christian writers to be the earliest Christian monks, which of course could not be the case if it was a genuine work of Philo. On this account, amongst others, it was eld to be spurious by Graetz and P. E. Lucius; and this view gradually received the assent of most modern scholars. Latterly, owever, L. Massebieau has shown with great thoroughness that in language and thought alike it is essentially Philonic, and the genuineness of the book has also been affirmed by P. Wendland, and especially by F. C. Conybeare. (2) Hepi 6.¢>0a.pa10.s xéapou (De 1ncarrup11b111tate mund1), declared unauthentic by Z. Frankel and j. Bernays, has been successfully defended by F. Cumont. (3) Ilepl K60'}&0U (De munda). It is generally agreed that, in L. Cohn's words, this is "nothing but a compilation from various portions of the 11-epl &¢»00.p¢r10.s xbaaou and ot er Philonic works."

(4) Two discourses, De Sampsane and De Iona, extant only in Armenian. and certain other writings of the same kind. These appear only to have been imputed to Philo by chance, and certainly cannot claim to be his work. (5) IIep11-017 Fd-VTE 0"7|'0V6llTOV rival. €)e150ep0v (Quad amms grabus liber .v1t) has been questioned by Z. Frankel and R. Ansfel; but their arguments would rather point to its being an early work of Philo, which P. Wendland believes to be the case. (6) Hepl 7|'POV0[U.S (De prav1dent1a), which we possess as a whole
  1. ↑ See Diels, Doxographi Graeci, 1879, pp. 1-4; Zeller, Phil d Gr. in 2, p. 340 (3rd ed).
  2. ↑ Monatsb. d. Berl. Akad (1876), pp. 589-609.
  3. ↑ This conjecture is Dahne's, Theol. Stud. u. Krit. (1833), pp. 990. 1037.
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