CHAPTER XVII
Tr? ]
PHILO'S ACCOUNT OF THE THERAPEUT.
tr7 firming in the first place that he will add to those things which he is about to relate nothing contrary to truth or of his own invention,' he says that these men were called Therapeutz and the women that were with them Therapeutrides.*
He then adds the reasons for such a name, explaining it from the fact that they applied remedies and healed the souls of those who came to them, by relieving them like physicians, of evil passions, or from the fact that they served and worshiped the Deity in purity and sincerity.
Whether Philo himself gave them this
name, employing an epithet well suited to their mode of life, or whether the first of them really called themselves so in the beginning, since the name of Christians was not yet everywhere known, we need not discuss here.
CHAPTER XVII.
Philo's Account of the Ascetics of Egypt.
Ir is also said that Philo in the reign of Claudius became acquainted at Rome with Peter, who was then preaching there.'
Nor is this indeed improbable, for the work of which we have spoken, and which was composed by him some years later, clearly contains those rules of the Church which are even to this
day observed among us.
And since he describes as accurately as possible the life of our ascetics, it is clear that he not only knew, but that he also approved, while he venerated and extolled, the apostolic men of his time, who were as it seems of the Hebrew race, and hence
He bears witness, however, that first of all
they renounce their property.
When they begin the philosophical® mode of life, he says, they give up their goods to their relatives, and then, renouncing all the cares of life, they go forth beyond the walls and dwell in lonely fields and gardens, knowing well that intercourse with people of a different character is unprofitable and harmful.
They did this at that time, as seems probable, under the influence of a spirited and ardent faith, practicing in emulation the prophets' mode of life.
Forin the Actsof
the Apostles, a work universally acknowledged as authentic,' it is recorded that all the observed, after the manner of the Jews, the
most of the customs of the ancients.
In the work to which he gave the title, On a Contemplative Life or on Suppliants,' after af1 This tradition that Philo met Peter in Rome and formed an acquaintance with him is repeated by Jerome (de vir zd. 11), and 28 Photius (Cod. 105), who even goes further, and says directly that Philo became a Christian.
The tradition, however, must be regarded as quite worthless.
It is absolutely certain from Philo's own works, and from the otherwise numerous traditions of antiquity that he never was a Christian, and aside from the report,of Eusebius (for Jerome and Photius do not represent an independent tradition) there exists no hint of such a meeting between Peter and Philo; and when we realize that Philo was already an old man in the time of Caius
(see above, chap. 4, note 8), and that Peter certainly did not reach Rome before the later years of Nero's reign, we may say that such a meeting as Eusebius records (only upon tradition, Adyos €xet) is certainly not historical.
Where Eusebius got the tradition we do not know.
It may have been manufactured in the interest of the Philonic authorship of the De vita contemplativa, or it may have been a natural outgrowth of the ascription of that work to him, some such explanation suggesting itself to the reader of that work as necessary to explain Philo's supposed praise of Christian monks.
Philo's visit to Rome during the reign of Caligula being a wellknown historic fact, and Peter's visit to Rome during the reign of Claudius being assumed as likewise historic (see above, chap. 14, note 8), it was not difficult to suppose a meeting between them (the great Christian apostle and the great Jewish p ilosopher), and to invent for the purpose a second visit of Philo to Rome.
It seems ocr that the ascription of the work De wita contemplativa to some Christian of the latter part of the third century, who aimed to produce an apology for and a panegyric of monasticism as it existed in his day, and thus to secure for it wider recognition and acceptance.
Lucius concludes with the following words:
'' Wir haben es. demnach in D.V.C. mit einer Tendenzschrift zu thun, welche, da sie eine weit ausgebildete und in zahlreichen Landern verbreitete Askese, so wie Zustinde voraussetzt, genau wie dieselben nur im Christenthum des dritten Jahrhunderts vorhanden waren, kaum anders aufgefasst werden kann, als eine, etwa am Ende des dritten ahrhunderts, unter dem Namen Philo's, zu Gunsten der Christlichen
Askese, verfasste Apologie, als erstes Glied eines an derartigen Producte iiberaus reichen Litteratur-zweige der alten Kirche."
Compare with Lucius' work the reviews of it by Hilgenfeld in the riage bag, date wiss. Theol., 1880, pp. 423-440, and by Schiirer in the Theologische Literaturzettung, 1880, No. 5. e latter especially has added some important considerations with reference to the reasons for the composition of this work under the name of hilo came before the tradition of his acquaintance with Peter in Rome (which is first mentioned by Eusebius); but in any case the two were mutually corroborative.
2 epi Biov Bewpytixod 7 ixerav; De Vita Contemplativa.
This work is stillextant, and is given by Mangey, II. 471-486.
Eusebius is the first writer to mention it, and he identifies the Therapeute described in it with the Christian monks, and assumes in consequence that monasticism in the form in which he knew it existed in the aposPhilo.
Assuming then the correctness of Lucius' conclusions, we see that Eusebius was quite right in identifying the Therapeute with the Christian monks as he knew them in his day, but that he was quite wrong in accepting the Philonic authorship of the work in question, and in concluding that the institution of monasticism as tolic age, and was known and praised by Philo.
This opinion was enerally adopted by the Fathers (with the single exception of hotius, Cod. 105, who looked upon the Therapeutz as a ewish sect) and prevailed unquestioned unti the Reformation, when in the Protestant reaction against monasticism it was denied that menks existed in the apostolic age, and that the Therapeuta were Christians at all.
Various opinions as to their identity have been held since that time, the commonest being that they were a Jewish sect or school, parallel with the Palestinian Essenes, or that they were an outgrowth of Alexandrian Neo-Pythagoreanism.
The former opinion may be said to have been the prevailing one among Christian scholars until
Lucius, in his work entitled Die Therapeuten und thre Stellung in der Gesch. der Askese (Strassburg, 1879), proved (what had been asserted already by Gratz and Jost) that the Therapeutz are really to be identified with Christian monks, and that the work De Vita ar it existed already in the apostolic age (compare note 19, low).
3 It may fairly be doubted whether the work does not really contain considerable that is not in strict accordance with the facts observed by the author, whether his account is not to an extent idealized, and whether, in his endeavor to emphasize the Jewish character of the Therapeutz, with the design of establishing the antiquity of monasticism (compare the review of Schiirer referred to above), he has not allowed himself to introduce some imaginative elements.
The strong asseveration which he makes of the truthfulness of his account would rather increase than allay this suspicion, and the account itself at certain points seems to bear it out.
On the whole, however, it may be regarded as a reasonably accurate sketch. Were it not such, Eusebius would not have accepted it, so unreservedly as he does, as an account of Christian monks.
Lucius' exhibition of the points of similarity between the practices of the Therapeute, as described here, and of early Christian monks, as known from other sources, is very interesting (see p. 158 sq.)- .
; 4 Mepamevrai and @epamevtpises, * worshipers " or " physicians'?; from @epamevw, which means either to do service to the gods, or to tend the sick.
Contemplativa is not a genuine work of Philo's.
If the former roposition is proved, the latter follows of necessity, for it is absoutely impossible to suppose that monasticism can have existed in so developed a form (or indeed in any form) in the time of Philo.
On the other hand it may be proved that the work is not Philonic, and yet it may not follow that the Therapeuta are to be identified with Christian monks.
And so some scholars reject the Philonic authorship while still maintaining the Jewish character of the Therapeute
(e.g. Nicolas, Kuenen, and Weingarten; see Schiirer, Gesch. der Yuden im Zeitalter Fesu Christt, p. 863).
In the opinion of the writer, who agrees therein with the great majority of scholars, Lucius has conclusively demonstrated both his propositions, and has shown that the cork De Vita Contemplativa is the production of 5 See Bk. VI. chap. 3, note 9.
6 See Bk. III. chap, 4, note 14.
THEMCHURGHAHISTORY
OF EUSEBIUS.
[II. 17.
and who left many monuments of the allegorical method.
These they use as models, and imitate their principles."
These things seem to have been stated by a man who had heard them expounding their sacred writings.
But it is highly probable that the works of the ancients, which he says they had, were the Gospels and the writings of the apostles, and probably some expositions of the ancient prophets, such as are contained in the Epistle to the Hebrews, and in many others of Paul's Epistles.
Then again he writes as
follows concerning the new psalms which they composed : ¥ "So that they not only spend their time in meditation, but they also compose songs and hymns to God in every variety of metre and melody, though they divide them, of course, into measures of more than common solemnity."
The same book contains an
account of many other things, but it seemed necessary to select those facts which exhibit the characteristics of the ecclesiastical mode of life.
But if any one thinks that what has been said is not peculiar to the Gospel polity, but that it can be applied to others besides those mentioned, let him be convinced by the subsequent words of the same author, in which, if he is unprejudiced, he will find undisputed testimony on this subject.
Philo's words are as follows: " " Having laid down
temperance as a sort of foundation in the soul, they build upon it the other virtues.
None of them may take food or drink before sunset, siuce they regard philosophizing as a work worthy of the light, but attention to the wants of the body as proper only in the darkness, and therefore assign the day to the former, but to the latter a small portion of the night.
But some, in whom a great desire for knowledge dwells, forget to take food for three days; and some are so delighted and feast so luxuriously upon wisdom, which furnishes doctrines richly and without stint, that they abstain even twice as long as this, and are. accustomed, after six days, scarcely to take necessary food."
These statements of Philo we regard as referring clearly and indisputably to those of our communion. companions of the apostles sold their possessions and their property and distributed to all according to the necessity of each one, so that no one among them was in want.
'For as many as were possessors of lands or houses," as the account says, "sold them and brought the prices
of the things that were sold, and laid them at the apostles' feet, so that distribution was made unto every man according as he had need."'7
Philo bears witness to facts very much like those here described and then adds the following account:® " Everywhere in the world is this race® found. For it was fitting that \ both Greek * and Barbarian should share in what is perfectly good.
But the race particularly abounds in Egypt, in each of its so-called nomes," and especially about Alexandria.
The best men from every quarter emigrate, as if to a colony of the Therapeute's fatherland," to a certain very suitable spot which lies above the lake Maria" upon a low hill excellently situated on account of its security and the
mildness of the atmosphere."
And then a little further on, after describing the kind of houses which they had, he speaks as follows concerning their churches, which were scattered about here and there : ® " In each house there is a sacred apartment which is called a sanctuary and monastery," where, quite alone, they perform the mysteries of the religious life.
They bring nothing into it, neither drink nor food, nor any of the other things which contribute to the necessities of the body, but only the laws, and the inspired oracles of the prophets, and hymns and such other things as augment and make
perfect their knowledge and piety."
And after some other matters he says :* "The whole interval, from morning to evening, is for them a time of exercise.
For they read the holy Scriptures, and explain the philosophy of their fathers in an allegorical manner, regarding the written words as symbols of hid-
den truth which is communicated in obscure
figures.
They have also writings of ancient men, who were the founders of their sect, 7 Acts ii. 45.
8 De Vita Contemplativa, § 3.
9 Namely, the Therapeutz.
%a Heinichen omits, without explanation, the words kat tiv "EAAa@Sa, which are found in all the other editions that I have examined.
Inasmuch as Heinichen gives no hint of an alternate reading at this point, I can conclude only that the words were accidentally omitted by him.
But if after these things any one still obstinately persists in denying the reference, let him renounce his incredulity and be convinced by yet more striking examples, which are to be found nowhere else than in the evangelical religion of the Christians."* For they say
that there were women also with those of whom we are speaking, and that the most of them were aged virgins" who had preserved
10 Egypt, exclusive of the cities Alexandria and Ptolemais, was divided into land districts, originally 36 in number, which were called vouwol (see Mommsen's Provinces of the Roman Empire,
Scribner's ed. I. p. 255 sq.-).
11 ratpiéa.
This word, as Schiirer points out (Theol. Literazurzeitung, 1880, no. 5), is not a noun, as it is commonly regarded
(and hence translated '' fatherland ''), but an adjective (and hence to be translated '' eine vaterlandische Colonie," ''a colony of the fatherland"'); the oicovuévy, mentioned in the previous paragraph, being the fatherland of the Therapeutz.
12 Umép Aiuvyns Mapias. In Strabo the name is given as 7 MapeoTis or Mapeia Aiuvy.
The Lake Mareotis (as it is most commonly called) lies in the northern part of the Delta, just south of Alexandria.
It was in ancient times much more of a lake: than it is now, and the description of the climate as given here is quite accurate.
15 [bid.
Ww Jbid. § 4.
16 [bid.
P 18 See /dzd. § 8.
19 How Eusebius, who knew that Philo lived and wrote during 13 Jbzd, 14 geuvetov Kal KovacTypLoy.
II. 18.]
THE WRITINGS OF PHILO.
11g their chastity, not out of necessity, as some of the priestesses among the Greeks," but rather by their own choice, through zeal and a desire for wisdom.
And that in their earnest desire to live with it as their companion they paid no attention to the pleasures of the body, seeking not whosoever desires a more accurate knowledge of these matters may get it from the history already cited.
But that Philo, when he wrote these things, had in view the first heralds of the Gospel and the customs handed down from the beginning by the apostles, is clear to every one.
mortal but immortal progeny, which only the pious soul is able to bear of itself.
Then after a little he adds still more emphatically :*" "They expound the Sacred Scriptures figuratively by means of allegories.
For the whole law seems to these men to resemble a living organism, of which the spoken words consti_tute the body, while the hidden sense stored up within the words constitutes the soul.
This hidden meaning has first been particularly studied by this sect, which sees, revealed as in a mirror
CHAPTER XVIII.
The Works of Philo' that have come down to us.
Copious in language, comprehensive in I thought, sublime and elevated in his views of divine Scripture, Philo has produced manifold and various expositions of the sacred books.
On the one hand, he expounds in order the events recorded in Genesis in the books to which he gives the title Aegories of the Sacred Laws ;* on the other hand, he makes successive divisions: of the chapters in the Scriptures which are the subiect of investigation, and gives objections and solutions, in the books which he quite suitably calls Questions and Answers on Genesis and Exodus3® There are, besides these,
treatises expressly worked out by him on certain subjects, such as the two books Oz Agriculture, and the same number On Drunkenof names, the surpassing beauties of the thoughts."
Why is it necessary to add to these things their meetings and the) respective occupations of the men and of the women during those meetings, and the practices which are even to the present day habitually observed by us, especially such as we are accustomed to observe at the feast of the Saviour's passion,
with fasting and night watching and study of the divine Word.
These things the above-mentioned author has related in his own work, indicating a mode of life which has been preserved to the present time by us alone, recording especially the vigils kept in connection with the great festival, and the exercises performed during those vigils, and the hymns customarily recited by us, and describing how, while one sings regularly in time, the others listen in silence, and join in chanting only the close of the hymns ; and how, on the days referred to, they sleep on the ground on beds of straw, and to use his own words," " taste no wine at all, nor any flesh, but water is their only drink, and the
close to be merely accidental, and the comment of Stroth upon this passage is quite unwarranted:
'' Was einer doch alles in einer Stelle finden kann, wenn er es darin finden will! Philo sagt, dass bei ihren gemeinschaftlichen Gastmihlern einige bei Tische dienten (Staxo-vovvtes), hieraus macht Eusebius Diakonate; und dass bei ihren:
Untersuchungen iiber die Bibel einer (mpdedpos) den Vorsitz habez awe Eusebius die bischéfliche wiirde (émucxom%s mpocptav),
1 On Philo's works, see Schiirer, Gesch. des jitd. Volkes, II. p. 831 sqq.
The best (though it leaves much to be desired) comlete edition of Philo's works is that of Mangey:
2 vols., folio, ondon, 1742; English translation of Philo's works by Yonge, 4 vols.,
London, 1854-55.
Upon Philo's life, see chaps. 4-6, ahave. Eusebius, in his Prep. Evang., quotes extensively from Philo's works and preserves some fragments of which we should otherwise be ignorant.
2 vouwy iepav adAnyopia, This work is still extant, and, according to Schiirer, includes all the works contained in the first volume of Mangey's edition (except the De epee Mundi, upon which see Schiirer, p, 846 sqq. and note 11, below), comprising 16 different titles.
The work forms the second great group of writings upon the Pentateuch, and is a very full and allegorical commentary upon Genesis, beginning with the second chapter and following it verse by verse through the fourth chapter; but from that point on certain passages are selected and treated at length under special titles, and under those titles, in Schiirer's opinion, were published by Philo as separate works, though really forming a part of one complete whole.
From this much confusion has resulted.
Eusebius embraces all of the works as far as the end of chap. 4 (including five titles in Mangey) under the one general title, but from that point on he too quotes separate works under special titles, but at the end relish with their bread is salt and hyssop."
In addition to this Philo describes the order of dignities which exists among those who carry on the services of the church, mentioning the diaconate, and the office of bishop, which takes the precedence over all the others."
But the reign of Claudius, could have overlooked the fact that Christianity had not at that time been long enough established to admit of virgins growing old within the Church, is almost inexplicable,
It is but another example of his carelessness in regard to chronology which comes out so often in his history.
Compare Stroth's words:
"Tn der That ein wichtiger Beweis, der gerade der irrigen Meinung des Eusebius am meisten entgegen ist.
Denn sie hatten alt zum Christenthum kommen miissen, sonst konnten sie ja zu Philo's
Zeiten unmdglich im Christenthum alt geworden sein, dessen Schrift Eusebius selbst in die Regierung des Claudius setzt.
Es ist beinahe unbegreiflich, wie ein so guter Kopf, wie Eusebius ist, in so grobe
Irrthiimer fallen konnte."
(§ 5, below) he unites them all as the "'extant works on Genesis." any portions of the commentary are now missing.
Compare Schiirer, zdzd. pp. 838-846.
3 Cytjmata Kat Avoets: Ouaestiones et solutiones.
According to Schiirer (257d. p. 836 sq.), a comp 1ratively brief catechetical interpretation of the Panecweock in the form of questions and answers, embracing probably six books on Genesis and five on Exodus, and forming the first great group of writings upon the Pentateuch.
Sa far as Eusebius seems to have known, they covered only Genesis and Exodus, and this is all that we are sure of, though some think that they included also the remainder of the Pentateuch.
About half of this work (four books on Genesis and two on Exodus) is extanb in an Armenian version (published by Aucher in 2 vols., Venet. 1822 and '26, and in Latin by Ritter, vols. 6 and 7 of his edition of Philo's works); and numerous Latin and Greek fragments still exist (see
Schiirer, p. 837 sqq.).
20 For a description of the religious cults among the Greeks and Romans, that demanded virginity in their priests or priestesses, sec
Dollinger's Hetdenthum und Fudenthum, p. 182 and 521 sq.
21 De Vita Contemplativa, § 10.
22 Third. § g. a 23 Jé¢d. §§ 8-10. The author of the D. V. C. mentions young men that serve at table (Suaxovovvres), and a president (poedpos) who leads in the exposition of the Scriptures.
Eusebius 1s quite right in finding in these persons deacons and bishops.
'The similarity is too 4 mepi yewpylas dio: De Agricultura duo (so Jerome, de vir.
712,11).
Upon Genesis ix. 20, forming a part (as do all the works mentioned in §§ 2-4 except Ox the Three Virtues, and On the Unwritten Laws, which belong to the third group of writings on. the
THE CHURCH HISTORY OF EUSEBIUS.
[II. 18.
there is also a work of his On Emigration, and one On the life of a Wise Man made perfect in Righteousness, or On unwritten Laws ; ® and still further the work On Giants or On the Immutability of God,® and a first, second, third, fourth and fifth book On the proposition, that Dreams according to Moses are sent by Goad."
These are the books on Genesis that have come down to us. But on Exodus weareac-
quainted with the first, second, third, fourth and fifth books of Questions and Answers ;* also with that On the Tabernacle, and that On the ten Commandments and the four books ee ee ness ;® and some others distinguished by different titles corresponding to the contents of each ; for instance, Concerning the things which the Sober
Mind desires and execrates,> On the Confusion of Tongues,' On Flight and Discovery,' On Assembly for the sake of Instruction, On the question,
'Who is heir to things divine?' or On the division of things into equal and unequal," and still further the work On the three Virtues which
with others have been described by Moses."
In addition to these is the work Ox those whose Names have been changed and why they have been changed," in which he says that he had
written also two books On Covenants.¥ And mpwtys kai Sevtépas instead of mpdtov Kai Sevtepov, thus making
Eusebius mention a work " On the first and second covenants," instead of a first and second book "On the covenants."
It is plain from Philo's own reference to the work (on p. 586 in Mangey's ed.) that he wrote two books " On covenants," and not a work " On the two covenants."
I have therefore felt warranted in reading with Heinichen and some other editors mpwtov kai SevTepov, a reading which is more natural in view of the absence of an article with éca9yx@v, and which is confirmed by Nicephorus Callistus.
This reading must be correct unless we are to suppose that Eusebius mistread Philo.
Fabricius suggests that Eusebius probably wrote a Kat B', which the copyists wrongly referred to the "' covenants " instead of to the number of the books, and hence gave the feminine instead of the neuter form.
Pentateuch) of the large commentary, vow Lepov &AAnyoptar, mentioned above (note 2). This work is still extant, and is given by Mangey, I. 300-356, as two works with distinct titles: mepl yewpytas and epi dutoupyias Nae Td Sevrepor (Schiirer, p. 843)- 5 rept péOns rocavta: De ebrietate duo (so Jerome, thid.).
Upon Gen. ix. 21. yee second book is extant (Mangey, I.
357-391), but from its beginning it is plain that another Boat originally preceded it (Schiirer, p. 843).
6 mepi wy vHWas 6 VOvS EVXETAaL Kal KaTapatal.
Jerome, de vir. ill. 11, de his quae sensu precamur et detestamur.
Upon Gen. ix.
24.
Still extant, and given les Mangey (I. 392-403), who, however, prints the work under the title mept Tov efevnpe Nwe: De Sobrietate; though in two of the best MSS. (according to Mangey, I. 392, note) Nei title agrees closely with that given by Eusebius (Schiirer, p. 843).
This work "' On covenants,'"' or 'On the whole discussion concerning covenants" (as Philo gives it), is now lost, as it was already in the time of Eusebius; at least he knew of it only from Philo's reference to it.
See Schiirer, p. 845.
14 epi amoixias: De Migratione Abrahamt.
Upon Gen. xii.
1-6.
The work is still extant, and is given by Mangey, I. 436-472.
See Schiirer, p. 844.
1 Trept ovyxvcews TOY SiadeKTwv. pee Gen. xi. 1-9.
Still extant, and given by Mangey, I. 404-435 (Schiirer, p. 844).
8 wept buys kai evpéoews.
The same title is found in Johannes Monachus (Mangey, I. 546, note), and it is probably correct, as the work treats of the flight and the discovery of Hagar (Gen. xvi. 6-14).
It is still extant, and is given by Mangey (I. 546-5: 7) under the title arepi puyadwv, 'On Fugitives.'
The text of Huse ius in this place thas been very much corrupted.
The reading which I give is su ported by good MS. authority, and is adopted by Valesius, Stroth, and Laemmer.
But Nicephorus reads wepi guys kal aipécews Kat 0 epi pucews Kali evpécews, which is also supported by MS. authority, and is adopted by Burton, Schwegler, and Heinichen.
But upon comparing the title of the work, as given by Johannes Monachus and as found in the various MSS. of Philo, with the contents of the work itself, there can be little doubt of the correctness of the shorter reading.
Of the second work, which the longer reading introduces into the text of Eusebius, we have no knowledge, aa Philo can hardly have written it.
Schiirer, who adopts the shorter reading, expresses himself very strongly (>. 845, note 34)
13 Biod codod Tod Kata Sixaroovyny TeAcLwBErTos, } VORWY aypahere is a mistake for gw.
(According to Schiirer, Scxavoovvny $i8acxadiav, which is the true reading in the original title.)
This work, which is still extant, is given by Mangey, Th. same title (Sudacxadiav, however, instead of dicacoovyny), with addition, 6 éori mepi "ABpadu: De Abrahamo. division of the third great group of writings on the Pentateuch (see note 11, above): the biographical division, mentioning Enos, Enoch and Noah, Abraham, Isaac and Jacob, but dealing chiefly with Abraham.
The biographies of Isaac and Jacob probably follo but they are lost, and we have no trace of them, so that the life of ye (see below, note 26) in the MSS. follows directly upon that 1-40, under the the It opens the second wed, raham (Schiirer, p. 848 sqq-)- 16 epi yrydvTwv, } Tept TOV MH TpéredOat Td Oetov.
Upon Gen. vi. 1-4 and 4-12, The two parts of this work, both of which are still extant, form really but one book; for instance, Johannes Monachus (zzedztus) quotes from the latter part under the title mepi ytydévrwy (according to Mangey, I. 262, note, and 272, note).
But the two are divided in Mangey's edition, where the first is given under the title mepi yeyavtwy (I. 262-272), the second under the title ore atpemror (I. 272-299). See Schiirer, p. 843. The title is of J 9 rept THs mpds Ta maLdevuara ovyddov, " On Assembly for the sake of instruction."
Upon Gen. xvi. 1-6, which is interpreted to mean that one must make himself acquainted with the lower branches of knowledge (Hagar) before he can go on to the higher (Sarah), and from them obtain the fruit, viz.: virtue (Isaac). Still extant, and given by Mangey, I. 519-545 (Schiirer, 844 sqq.). e beginning of this note in all the MSS. found in the form given at t of Eusebius except two, which have «ai instead of 7, thus making two separate works.
10 rept Te TOV, Tis 0 TOY Deiwy EoTi KANpoVoHOS, }) mept THs els TA loa kai évaytia toys.
From this double title Jerome (de vir. 277. x11) wrongly makes two works.
The writing is still extant, and is given by Mangey (I. 473-518)_under the title wept Tov tis 0 Tav
Geiwy mpaypatwy kAnpovouos (Schiirer, 844).
This reading is adopted by Heinichen and by Closs, but is poorly supported by MS. authority, and since the two titles cover only one work, as already mentioned, the 4 is more natural than the cat.
11 wepi Tov TpL@V apeTov, Ss giv GAdats avéypape Mwvojs.
This work is still extant, and is given by Mangey under the title Tept Tplav apeT@Y HTOL mept avépetas Kal pidavOpwrias Kai meTavoias: mept avbpeias, II, 375-383; mept rravOpwrias, II. 383-405; mepi petavoias, II. 405-407Jerse gives the simple title De ¢rzbus virtutibus liber unus.
MW epi te TOU Kata Mwioéa Oeoméumtous elvar Tovs oveipous mparov, Sevtepov, x.t-A, Two books are extant, the first upon Gen. xxviii. 12 sqq. and xxxi. rr sqq. (given by Mangey, I. 620-658), the second upon Gen. xxxvii. and xl.-xli. (given fy Mangey, I. 659699).
Jerome (de vzr. z7/. 11) follows Eusebius in mentioning five books, and there is no occasion to doubt the report.
Schiirer thinks that the two extant books are the second and third of the original five (Schiirer, 845 §qq-)According to Schiirer (p. 852 sqq.) it forms an appendix to the third great group of works upon the Pentateuch, containing those laws which do not belong to any one of the ten commandments in particular, but fall under the head of general cardinal virtues.
The third group, as Schiirer describes it (p. 846), aims to give for nonJews a complete view of the Mosaic legislation, and embraces, first, the work upon the Creation (which in the MSS. and editions| of Philo is wrongly placed at the beginning in connection with the great
Allegorical Commentary, and is thus included in,that by Eusebius in his list of Philo's works, so that he does not make special mention of it); second, the lives of great and good men, the diving unwritten law, and third, the Mosaic legislation proper (1. The ten commandments; 2. The special Jaws connected with each of these) ; and finally an appendix treating of certain cardinal virtues, and of reward and punishments.
This group is more historic and less allegoric than the two others, which are rather esoteric and scientific.
18 Cnrjmara Kal Avgets; see above, note 3.
Eusebius knew only five books upon Exodus, and there is no reason to think there were any more.
19 Philo wrote a work entitled mept Biov Mwoéws:
Vita Moszs, which is still extant, but is not mentioned in the catalogue of Eusebius.
It contains a long description of the tabernacle, and consequently Schiirer concludes that the work mentioned here by Eusebius
(rept THs oxHvys) represents that portion of the larger work.
If this be the case, it is possible that the section in the MSS. used by Eusebius was detached from the rest of the work and constituted an indeSoniye book.
The omission of the title of the larger work is doubtess due, as Schiirer remarks, to the imperfect transmission of the text of Eusebius' catalogue.
See Schiirer, p. 855.
20 wept trav déexa Aoyiwv: De Decalogo.
Stiil extant, and given by Mangey, IJ. 180-209.
Jerome has the condensed title de tadernaculo et decalogo libri quattuor, and this introduces the third division of the third general group of works upon the Pentateuch (see note 11, above), and, according to Schiirer, should be joined directly
12 qepl TOV MeTOVOMaAgoMEevwY Kal dy EveKa petovomacovTar, De Mutatione spn dicate Upon Gen. xvii. 1-22.
This work is still extant, and is given by Mangey,I. 578-619.
See Schiirer, p. 485.
18 éy & dyoe cuvTetaxévar Kai wept SiabyKOv mpHTov Kai devTEpoV.
Nearly all the MSS., followed by some of the editors, read
THE WRITINGS OF PHILO.
I2I TI. 18.] On the laws which refer especially to the princtpal divisions of the ten Commandments," and another On animals intended for sacrifice and On the kinds of sacrifice and another On the rewards fixed in the law for the good, and on the proposition that every wicked man ts a slave, to which is subjoined the work Ox the proposition that every good man is free™
After
these was composed by him the work On the contemplative life, or On suppliants,® from which we have drawn the facts concerning the life of the apostolic men; and still further, the Interpretation of the Hebrew names in the law and in the prophets are said to be the result of his industry."
And he is said to have
read in the presence of the whole Roman Senate during the reign of Claudius * the work which he had written, when he came to Rome under Caius, concerning Caius' hatred of the gods, and to which, with ironical reference to its character, he had given the title On the Virtues."
And his discourses were so much admired as to be deemed worthy of a place in the libraries. punishments and curses fixed for the wicked"
In addition to all these there are extant also some single-volumed works of his; as for instance, the work On Providence," and the book composed by him On the Jews," and The Statesman ;* and still further, A/exander, or On the possession of reason by the irrational animals."
Besides these there is a work On the to the Bios roArtixés, or Life of Foseph, and not separated from it 'by the insertion of the Lzfe of Moses (as is done by Mangey), which does not belong to this group (Schiirer, p. 849 sqq.).
21 7a wept TMY avahepomevuny ev elder Vouwr eis TA CUYTELVOVTA xepadata Tov Séxa Adywv, a'B'y'S': De spectalzbus legtbus.
A part of the third division of the third general group of works (see note 11, above). It is still extant in four books, each with a special title, -and each containing many subdivisions.
They are given by Mangey: first book, II. 210-269, in seven parts: de circumctstone, de monarchia Liber I.,de monarchia Liber Il.,de premits sacerdotum, de victimis, de sacrificantibus, or de victimts cJerentibus, de mercede meretricis non accipfitenda tn sacrarium,; second
At this time, while Paul was completing
his journey "from Jerusalem and round about unto Illyricum,"* Claudius drove the Jews out of Rome; and Aquila and Priscilla, leaving
Rome with the other Jews, came to Asia, and there abode with the apostle Paul, who was confirming the churches of that region whose book, 270-298, incomplete in Mangey, but entire in Tischendorf's
Philonea, p. 1-83; third book, 299-334; fourth book, 335-374: made up like the first of a number of tracts on special subjects.
Philo, in this work, attempts to bring all the Mosaic laws into a sys- 'tem under the ten rubrics of the decalogue: for instance, under the first two commandments, the laws in regard to priests and sacrifices; under the fourth, the laws in regard to the Sabbath, &c.
See 'Schiirer, p. 850 sqq.
f 22 ep. Twv eis Tas Lepoupyias Cwwy, Kal Tiva Ta TOV OvoLOY €iéy.
This is really only a portion of the first book of the work just mentioned, given in Mangey under the title de vzctzmzs (II. 237250).
It is possible that these various sections of books — or at least this one—circulated separately, and that thus Eusebius took it for an independent work.
See Schiirer, p.85rwhe 23 rept TOY mpoKetmévwy ey TH VOUw TOIs Mev ayabots AOAwy, Tots dé movnpois émiTimiwy kai apwy, still extant and given by Mangey (incorrectly as two separate works) under the titles mepi aBAwy
Kat emitipiwv, de premits et penis (II. 408-428), and mepi apav, de execrationibus (II. 429-427). The writing forms a sort of epiin Latin by Ritter, Vol. VII.
Two short Greek fragments are also found in the Florzlegium of Leontius and Johannes, according to Schiirer.
This book 1s also one of the separate works of Philo, and belongs to his later writings.
See Schiirer, p. 860 sqq.
28 o mept Tov SovAov elvat mavta pavddAov, @ c&ns EoTiv O TEpi TOD mavta omovdaiov édevOepov elvor.
These two works formed originally the two halves of a single work, in which the subject was treated from its two sides, — the slavery of the wicked man and the freedom of the good man.
The first half is lost; but the second half is extant, and is given by Mangey (II. 445-470).
A long fragment of the extant second half is given also by Eusebius, in his Pref.
Evang. VIII. 12.
The genuineness of the work has been disputed by some, but is defended with success by Lucius, Der Essenismus,
Pp. 13-23, Strasburg, 1881 (Schiirer, p. 85). logue to the work upon the Mosaic legislation.
Schiirer, p. 854.
24 7d mept mpovoias, De providentia.
This work is extant only in an Armenian version, and is published with a Latin translation by Aucher, Vol. I. p. 1-121 (see above, note 3), and in Latin by Ritter
(Vol. VIII.), two Greek fragments, one of considerable extent, are reserved by Eusebius in his Preparatio Evang. VII. 21, and III. 14.
In the Armenian the work consists of two books, but the first is of doubtful genuineness, and Eusebius seems to have known only one, for both quotations in the Prep. Evang. are from the aie See the preceding chapter; and on the work, see note 2 on that chapter.
30 ray év vow 5€ Kat mpopyras "EBpaixOy dvonatwv ai épunvetat.
The way in which Eusebius speaks of this work (rod avtov omovdai elvar A¢yovrat) shows that it lay before him as an anonymous work, which, however, was '' said to be the result of Philo's industry." f [Sig too, in speaking of the same work (at the beginning of his own work, De nomintbus Hebraicis), says that, according to the testimony of Origen, it was the work of Philo.
For Jerome, too, therefore, it was an anonymous work.
This testimony of Origen cannot, according to Schiirer, be found in his extant works, but in his Comment. in Y¥oann. Il. 27 (ed. Lommatzsch,
I. 50) he speaks of a work upon the same subject, the author of which he does not know.
The book therefore in view of the existing state of the tradition in regard to it, is usually thought to be the work of some other writer than Philo.
In its original form it is no longer extant (and in the absence of this original it is impossible to decide the question of authorship), though there exist a number of works upon the same subject whICk are probably based upon this lost original.
Jerome, e.g., informs us that his LzJer de Nomzntbus Hebraicis (Migne, III. 771) is a revision of it.
See Schiirer, p. 865 sq. resent second book, and the work is cited in the singular, as also in the present passage, where 70 is to be read instead of ra, though ssome MSS. have the latter.
The work (which is not found in Mangey's ed.) is one of Philo's separate works which does not fall under any of the three groups upon the Pentateuch.
25 zepi "lovdaiwv, which is doubtless to be identified with the 7 brép "lovSaiwy amodoyia, which is no longer extant, but which Eusebius mentions, and from which he quotes in his Prep. Evang.
VIII. 2.
The fragment given by Eusebius is printed by Mangey in Vol. II. p. 632-634, and in Dahne's opinion (Theol. Studien und
Kritiken, 1883, p.
990) the two preceding fragments given by Mangey (p. 626 eal ee belong to this ehh The work entitled de nobilitate (Mangey, II. 437-444) possibly formed a part of the Apology.
This is Dahne's opinion (see zézd. p. 990, 1037), with whom Schiirer agrees.
The genuineness of the Afology is generally admitted, though it has been disputed on insufficient grounds by Gratz (Gesch. der Fuden, III. p. 680, third ed.), who is followed by Hilgenfeld (in the pilin gh Me Sir wiss. Theologie, 1832, p. 275 sq. and in his Ketzergesch. des Urchristenthums, p. 87 sq.). This too, like the preceding, was one of the separate works of Philo.
See Schiirer, p. 861 sq. j 26 6 moAutixds.
Still extant, and given by Mangey (II. 41-79) under the title Bios moActixos Omep eat mepi Iwaonp: De Fosepho.
Photius, B26. Cod. 103, gives the title wept Biov modttixov.
This forms a part of the second division of the third great group upon the Pentateuch (see above, note 11), and follows directly the Life of Abraham, the Lives of Isaac and Jacob probably having fallen out
31 "This report is very improbable, for a work full of hatred to the Romans and of derogatory references to the emperor Caligula could not have been read before the Roman Senate, especially when the author was a Jew" (Closs).
It is in fact quite unlikely that Philo was in Rome during the reign of Claudius (see above, chap. 17, note r). The report given here by Eusebius owes its origin perhaps to the imagination of some man who supposed that Philo was in Rome during the reign of Claudius (on the ground of the other tradition already referred to), and whose fancy led him to picture Philo as obtaining at that time his revenge upon the emperor Caligula in this dramatic way.
It was not difficult to imagine that this bitterly sarcastic and vivid work might have been intended for public reading, and it was an attractive suggestion that the Senate might have constituted the audience.
(compare note 15, above).
The work is intended to show how the wise man should conduct himself in affairs of state or political life.
See Schiirer, p. 849.
: j 21 6 'AAe~avSpos mept Tov Adyou Exeww Ta GAoya Cwa, De Alexandro et quod propriam rationem muta animalia habeant, as the title is given by Jerome (de wzr. zl/. c. 11),
The work is extant only in Armenian, and is given by Aucher, I. p. 123-172, and 32 See above, chap. 5, note r.
83 Romans xv. 19.
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