PHILO JUDAEUS ON GENESIS 1:26 “...LET ( US ) MAKE...” AND GENESIS 11:7 “...LET ( US ) GO DOWN...” AND GENESIS 48:16 “...THE ( ANGEL ) THAT SAVES ME...”!
GREEK
TEXT: “...Μόνος [178.] δὲ σχεδὸν ἐκ
πάντων ὁ ἄνθρωπος ἀγαθῶν καὶ κακῶν
ἔχων ἐπιστήμην αἱρεῖται μὲν πολλάκις
τὰ φαυλότατα, φεύγει δὲ τὰ σπουδῆς
ἄξια, ὥστ’ αὐτὸν μάλιστα ἐπὶ τοῖς
ἐκ προνοίας ἁμαρτήμασι καταγινώσκεσθαι.
[179.] προσηκόντως
οὖν τὴν τούτου κατασκευὴν ὁ θεὸς
περιῆψε καὶ τοῖς
ὑπάρχοις αὐτοῦ λέγων· “ποιήσωμεν
ἄνθρωπον”, ἵνα αἱ μὲν τοῦ ἀνθρώπου
κατορθώσεις ἐπ’ αὐτὸν ἀναφέρωνται
μόνον, ἐπ’ ἄλλους δὲ αἱ ἁμαρτίαι.
θεῷ γὰρ τῷ πανηγεμόνι ἐμπρεπὲς οὐκ
ἔδοξεν εἶναι τὴν ἐπὶ κακίαν ὁδὸν
ἐν ψυχῇ λογικῇ δι’ ἑαυτοῦ δημιουργῆσαι·
οὗ χάριν τοῖς μετ’
αὐτὸν ἐπέτρεψε τὴν τούτου τοῦ
μέρους κατασκευήν. ἔδει γὰρ καὶ τὸ
ἀντίπαλον τῷ ἀκουσίῳ, τὸ ἑκούσιον,
εἰς τὴν τοῦ παντὸς συμπλήρωσιν
κατασκευασθὲν ἀναδειχθῆναι...” -
(Chapter 35:178-179, “ΠΕΡΙ ΣΥΓΧΥΣΕΩΣ ΔΙΑΛΕΚΤΩΝ,”
“De Confusione Linguarum,” (ed. P. Wendland, post R. Khazarzar)
Philonis Alexandrini opera quae supersunt, vol. 2. Berlin: Reimer,
(repr. De Gruyter, 1962), pp. 229–267. 1897.)
PHILO
JUDAEUS (circa. 20 B.C.E-50 C.E.): “…Man is practically the
only ( being ) who having knowledge of good and evil often chooses
the worst […] Thus it was meet and right that ( when man was formed
), GOD SHOULD ( ASSIGN A SHARE ) IN THE WORK ( TO HIS LIEUTENANTS ),
( as He does ) with the words: “Let ( Us ) make man...” -
(Chapter 35:178-179, “On the Confusion of Tongues,” on Page 229,
“The Messenger of the Lord in Early Jewish Interpretations of
Genesis,” By Camilla Hélena von Heijne 2010.)
PHILO
JUDAEUS (circa. 20 B.C.E-50 C.E.): “…[178.] But man is
almost the only one of all living things which, having a thorough
knowledge of good and evil, often chooses that which is worst, and
rejects those things which are worthy of earnest pursuit, so that he
is often most justly condemned as being guilty of deliberate and
studied crime. [179.] VERY APPROPRIATELY THEREFORE HAS GOD
ATTRIBUTED THE CREATION OF
THIS BEING, MAN, TO HIS LIEUTENANTS, SAYING, “LET US MAKE MAN,”
in order that the successes of the intellect may be attributed to him
alone, but the errors of the being thus created, TO HIS SUBORDINATE
POWER: for it did not appear to be suitable to the dignity of God,
the ruler of the universe, to make the road to wickedness in a
rational soul by his own agency; FOR WHICH REASON HE HAS COMMITTED TO
THOSE ABOUT HIM THE CREATION OF this portion of the universe; for it
was necessary that the voluntary principle, as the counterpoise to
the involuntary principle, should be established and made known, with
a view to the completion and perfection of the universe...” -
(Chapter 35:178-179, “De Confusione Linguarum,” “The Works of
Philo Judaeus, The contemporary of Josephus, translated from the
Greek,” By Charles Duke Yonge, London, H. G. Bohn, 1854-1890.)
Gk.,
( τοῖς ὑπάρχοις αὐτοῦ ) “...those
subordinate-commanders of His...”
Or:
“...those subordinate-govenors of His...”
ὕπαρχ-ος
, ὁ,
A.
subordinate commander, lieutenant,
“ὕ. ἄλλων . . οὐχ ὅλων στρατηγός”
S.Aj.1105; “ὕ. ὢν τῷ ἀδελφῷ” Luc.DMort.12.2;
“ὑπάρχοις τοῖς ἐμοῖς” E.Hel.1432.
2.
subordinate governor, of satraps,
etc., Hdt.3.70, 4.166, al., X.An.4.4.4; “Ἰωνίας”
Th.8.31; “Ἑλλησποντίων” Sor.Vit.Hippocr.8; in the
Seleucid kingdom, OGI225.36 (Didyma, iii B. C.).
b.
= Lat.proconsul, Epigr.Gr.906 (Gortyn); = legatus, “ὕ.
Αὐτοκράτορος Καίσαρος” Inscr.Prien.247, cf.
App.BC5.26, D.C.36.36, al.; ὕ. Αἰγύπτου, = praefectus
Aegypti, Arr.An.3.5.7; ὕ. τοῦ ἱεροῦ πραιτωρίου,
= praefectus praetorio, IGRom.3.435 (Pisidia), cf. Lyd. Mag.1.14,
al., Gloss.; so ὕ. alone, in verse, of the praefectus praetorio
Illyrici, IG22.4224 (v A. D.), cf. 4226 (v A. D.), 7.94 (Megara, v.
A. D.); ὁ τῆς πόλεως ὕ., = praefectus urbi,
Lyd.Mag.1.38, cf. 2.19.
II.
subject to one, “τῶν
Καρχηδονίων” Plb.7.9.5.
GREEK
TEXT: “...τοῦτο [180.] μὲν δὴ ταύτῃ
λελέχθω. προσήκει δὲ κἀκεῖνο λελογίσθαι,
ὅτι μόνων ἀγαθῶν ἐστιν
ὁ θεὸς αἴτιος, κακοῦ δὲ οὐδενὸς
τὸ παράπαν, ἐπειδὴ καὶ τὸ
πρεσβύτατον τῶν ὄντων καὶ τελειότατον
ἀγαθὸν αὐτὸς ἦν. ἐμπρεπέστατον
δὲ τὰ οἰκεῖα τῇ ἑαυτοῦ φύσει
δημιουργεῖν ἄριστα τῷ ἀρίστῳ, τὰς
μέντοι κατὰ πονηρῶν κολάσεις διὰ
τῶν ὑπ’ αὐτὸν βεβαιοῦσθαι. [181.]
μαρτυρεῖ δέ μου τῷ λόγῳ καὶ τὸ
εἰρημένον ὑπὸ τοῦ τελειωθέντος ἐξ
ἀσκήσεως τόδε· “ὁ
θεὸς ὁ τρέφων με ἐκ νεότητος, ὁ ἄγγελος
ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν”
[Gen. 48:15-16]·
ὁμολογεῖ γὰρ καὶ οὗτος ἤδη, ὅτι τὰ
μὲν γνήσια τῶν ἀγαθῶν, ἃ φιλαρέτους
τρέφει ψυχάς, ἐπὶ θεὸν ἀναφέρεται
μόνον ὡς αἴτιον,
ἡ δὲ τῶν κακῶν μοῖρα ἀγγέλοις
ἐπιτέτραπται πάλιν, οὐδὲ ἐκείνοις
ἔχουσι τὴν τοῦ κολάζειν αὐτοκράτορα
ἐξουσίαν, ἵνα μηδενὸς τῶν εἰς φθορὰν
τεινόντων ἡ σωτήριος αὐτοῦ κατάρχῃ
φύσις. [182.] διὸ λέγει· “δεῦτε
καὶ καταβάντες συγχέωμεν” [Gen.
11:7]. οἱ μὲν γὰρ ἀσεβεῖς τοιαύτης
ἐπάξιοι δίκης τυγχάνειν, ἵλεως καὶ
εὐεργέτιδας καὶ φιλοδώρους αὐτοῦ
δυνάμεις οἰκειοῦσθαι τιμωρίαις. εἰδὼς
μέντοι τῷ γένει τῶν ἀνθρώπων ὠφελίμους
ὑπαρχούσας δι’
ἑτέρων αὐτὰς ὥρισεν· ἔδει γὰρ
τὸ μὲν ἐπανορθώσεως ἀξιωθῆναι, τὰς
δὲ πηγὰς τῶν ἀεννάων αὐτοῦ χαρίτων
ἀμιγεῖς κακῶν οὐκ ὄντων μόνον ἀλλὰ
καὶ νομιζομένων φυλαχθῆναι...” -
(Chapter 36:180-182, “ΠΕΡΙ ΣΥΓΧΥΣΕΩΣ ΔΙΑΛΕΚΤΩΝ,”
“De Confusione Linguarum,” (ed. P. Wendland, post R. Khazarzar)
Philonis Alexandrini opera quae supersunt, vol. 2. Berlin: Reimer,
(repr. De Gruyter, 1962), pp. 229–267. 1897.)
PHILO
JUDAEUS (circa. 20 B.C.E-50 C.E.): “...God is ( the cause ) of
good things ( only ) and of nothing at all that is bad, since ( He
Himself ) was the most ancient of being(s) and the good in its most
perfect form […] but that the chastisement of the wicked SHOULD BE
ASSURED --- ( THROUGH ) --- ( HIS UNDER-LINGS ). My thoughts are
attested also by the words of him [Jacob] who was made perfect
through practice: “( The God ) who nourished me from my youth, (
THE ANGEL WHO SAVEST ) ME from all evils […] For he, too, hereby
confesses that the truly good gifts, which nourish virtue-loving
souls, are referred ( to God alone as their cause ), --- but --- on
the other hand --- the province of things evil HAS BEEN ( COMMITTED
TO ANGELS ) […] Therefore he says: “Come and let ( Us ) go down
and confound them.”{457} The impious indeed deserve to have
it as their punishment, that God's beneficient and merciful and
bountiful ( powers ) should be brought in association with works of
vengeance. Yet, though knowing that punishment was salutary for the
human race, HE ( DECREED THAT ) IT SHOULD BE EXACTED ( BY OTHERS
){458}...” - (Chapter 36:180-182 “On the Confusion of
Tongues,” on Page 229, “The Messenger of the Lord in Early Jewish
Interpretations of Genesis,” By Camilla Hélena von Heijne 2010.)
[FOOTNOTE
457]: The referrence is to Gen. 11:7.
PHILO
JUDAEUS (circa. 20 B.C.E-50 C.E.): “…And [180.] this
may be enough to say in this manner; and it is right that this point
also should be considered, namely that God is ( the cause ) only of
what is good but is absolutely the cause of no evil whatever, since (
he himself is the most ancient of all existing things, and the most
perfect of all goods ); and it is most natural and becoming that he
should do what is most akin to his own nature, that is to say, that
the best of all being(s) should be ( the cause of ) all the best
things, but that the punishments appointed for the wicked are
inflicted ( BY THE MEANS OF ) --- HIS --- ( SUBORDINATE MINISTERS ).
[181.] And there is an evidence in favour of this assertion of
mine in this expression, which was uttered by the man who was made
perfect by practice; “The God who
nourished me from my youth up, ( THE ANGEL ) WHO DEFENDED ME FROM ALL
EVILS,” [Gen. 48:15-16]
for by this words he already confesses that those genuine good things
which nourish the souls which love virtue, are referred to God as
their sole cause; but the fate of the wicked is, on the other hand,
REFERRED TO ( THE ANGELS ), and even they have not independent and
absolute power of inflicting punishment, that this salutary nature
may not afford an opportunity to any one of the things which tend to
destruction. [182.] For this reason God says, “Come,
let ( Us ) go down and confuse,” [Gen.
11:7.] for the wicked, deserving to meet with such
punishment as this, that the merciful, and beneficent, and bounteous,
powers of God should become known to them chiefly by its inflictions.
Knowing therefore that these powers are beneficial to the race of
man, he has appointed the punishments to be inflicted ( BY OTHER
BEINGS ); for it was expedient that he himself should be looked upon
as the cause of well-doing, but in such a way that the fountains of
his everlasting graces should be kept unmingled with any evils, not
merely with those that are really evils, but even with those which
are accounted such...” - (Chapter , “De Confusione Linguarum,”
“The Works of Philo Judaeus, The contemporary of Josephus,
translated from the Greek,” By Charles Duke Yonge, London, H. G.
Bohn, 1854-1890.)
Gk.,
( διὰ τῶν ὑπ’ αὐτὸν ) “...through the
intermediate agency of those inferior to Him/Himself...”
Or:
“...through the intermediate agency of those under Him/Himself...”
Or:
“...through the intermediate agency of those subordinate to
Him/Himself...”
Gk.,
( ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων
τῶν κακῶν ) “...the Angel, the one delivering me from out
of all of the evils...”
Gk.,
( ἀγγέλοις ) “...Angels...”
Gk.,
( δι’ ἑτέρων ) “...through the intermediate agency of a
number of others of a different kind and quality...”
For
those who feel they need to see the full context:
GREEK
TEXT: “...Σκέψασθαι [33:168.] δ’ οὐ
παρέργως ἄξιον, τίν’ ἔχει λόγον τὸ
εἰρημένον ἐκ προσώπου τοῦ θεοῦ·
“δεῦτε καὶ καταβάντες συγχέωμεν ἐκεῖ
αὐτῶν τὴν γλῶτταν” [Gen.11:7.] φαίνεται
γὰρ διαλεγόμενός τισιν ὡς ἂν συνεργοῖς
αὐτοῦ, τὸ δ’ αὐτὸ καὶ πρότερον ἐπὶ
τῆς τἀνθρώπου κατασκευῆς ἀναγέγραπται·
[169.] “εἶπε” γάρ φησι “κύριος ὁ
θεός· ποιήσωμεν ἄνθρωπον κατ’ εἰκόνα
ἡμετέραν καὶ καθ’ ὁμοίωσιν” [Gen.
1:26] τοῦ “ποιήσωμεν” πλῆθος
ἐμφαίνοντος· καὶ πάλιν “εἶπεν ὁ
θεός· ἰδού, γέγονεν Ἀδὰμ ὡς εἷς
ἡμῶν, τῷ γινώσκειν καλὸν καὶ πονηρόν”
[Gen. 3:22]· τὸ γὰρ “ὡς εἷς ἡμῶν” οὐκ
ἐφ’ ἑνός, ἀλλ’ ἐπὶ πλειόνων τίθεται.
[170.] λεκτέον οὖν ἐκεῖνο πρῶτον,
ὅτι οὐδὲν τῶν ὄντων ἰσότιμον ὑφέστηκε
θεῷ, ἀλλ’ ἔστιν εἷς ἄρχων καὶ ἡγεμὼν
καὶ βασιλεύς, ᾧ πρυτανεύειν καὶ
διοικεῖν μόνῳ θέμις τὰ σύμπαντα. τὸ
γὰρ οὐκ ἀγαθὸν πολυκοιρανίη, εἷς
κοίρανος ἔστω, εἷς βασιλεὺς οὐκ ἐπὶ
πόλεων καὶ ἀνθρώπων λέγοιτ’ ἂν ἐν
δίκῃ μᾶλλον ἢ ἐπὶ κόσμου καὶ θεοῦ·
ἑνὸς γὰρ ἕνα ποιητήν τε καὶ πατέρα
πάλιν καὶ δεσπότην ἀναγκαῖον εἶναι.
[34:171.] τούτου δὴ προδιομολογηθέντος
ἀκόλουθον ἂν εἴη συνυφαίνειν τὰ
ἁρμόζοντα. τίν’ οὖν ἐστι, σκοπῶμεν·
εἷς ὢν ὁ θεὸς ἀμυθήτους περὶ αὑτὸν
ἔχει δυνάμεις ἀρωγοὺς καὶ σωτηρίους
τοῦ γενομένου πάσας, αἷς ἐμφέρονται
καὶ αἱ κολαστήριοι· ἔστι δὲ καὶ ἡ
κόλασις οὐκ ἐπιζήμιον, ἁμαρτημάτων
οὖσα κώλυσις καὶ ἐπανόρθωσις. [172.]
διὰ τούτων τῶν δυνάμεων ὁ ἀσώματος
καὶ νοητὸς ἐπάγη κόσμος, τὸ τοῦ
φαινομένου τοῦδε ἀρχέτυπον, ἰδέαις
ἀοράτοις συσταθείς, ὥσπερ οὗτος
σώμασιν ὁρατοῖς. [173.] καταπλαγέντες
οὖν τινες τὴν ἑκατέρου τῶν κόσμων
φύσιν οὐ μόνον ὅλους ἐξεθείωσαν,
ἀλλὰ καὶ τὰ κάλλιστα τῶν ἐν αὐτοῖς
μερῶν, ἥλιον καὶ σελήνην καὶ τὸν
σύμπαντα οὐρανόν, ἅπερ οὐδὲν
αἰδεσθέντες θεοὺς ἐκάλεσαν. ὧν τὴν
ἀπόνοιαν κατιδὼν Μωυσῆς φησι· “κύριε,
κύριε, βασιλεῦ τῶν θεῶν” [Deut. 10:17]
<εἰς> ἔνδειξιν τῆς παρ’ ὑπηκόους
ἄρχοντος διαφορᾶς. [174.] ἔστι δὲ
καὶ κατὰ τὸν ἀέρα ψυχῶν ἀσωμάτων
ἱερώτατος χορὸς ὀπαδὸς τῶν οὐρανίων·
ἀγγέλους τὰς ψυχὰς ταύτας εἴωθε
καλεῖν ὁ θεσπιῳδὸς λόγος· πάντ’ οὖν
τὸν στρατὸν ἑκάστων ἐν ταῖς ἁρμοττούσαις
διακεκοσμημένον τάξεσιν ὑπηρέτην
καὶ θεραπευτὴν εἶναι συμβέβηκε τοῦ
διακοσμήσαντος ἡγεμόνος, ᾧ ταξιαρχοῦντι
κατὰ δίκην καὶ θεσμὸν ἕπεται·
λιποταξίου γὰρ οὐ θέμις ἁλῶναί ποτε
τὸ θεῖον στράτευμα. [175.] βασιλεῖ
δὲ ταῖς ἑαυτοῦ δυνάμεσιν ἐμπρεπὲς
ὁμιλεῖν τε καὶ χρῆσθαι πρὸς τὰς τῶν
τοιούτων πραγμάτων ὑπηρεσίας, οἷσπερ
ἁρμόττει μὴ ὑπὸ μόνου πήγνυσθαι
θεοῦ. χρεῖος μὲν γὰρ οὐδενός ἐστιν
ὁ τοῦ παντὸς πατήρ, ὡς δεῖσθαι τῆς
ἀφ’ ἑτέρων, εἰ ἐθέλοι δημιουργῆσαι,
<συμπράξεως>, τὸ δὲ πρέπον ὁρῶν
ἑαυτῷ τε καὶ τοῖς γινομένοις ταῖς
ὑπηκόοις δυνάμεσιν ἔστιν ἃ διαπλάττειν
ἐφῆκεν, οὐδὲ ταύταις εἰσάπαν
αὐτοκράτορα δοὺς τοῦ τελεσιουργεῖν
ἐπιστήμην, ἵνα μή τι πλημμεληθείη
τῶν ἀφικνουμένων εἰς γένεσιν. [35:176.]
ταῦτα μὲν οὖν ἀναγκαῖον ἦν προτυπῶσαι·
ὧν δὲ χάριν, ἤδη λεκτέον· ἡ μὲν φύσις
τῶν ζῴων εἴς τε ἄλογον καὶ λογικὴν
μοῖραν, ἐναντίας ἀλλήλαις, ἐτμήθη
τὸ πρῶτον, ἡ δ’ αὖ λογικὴ πάλιν εἴς
τε τὸ φθαρτὸν καὶ ἀθάνατον εἶδος,
φθαρτὸν μὲν τὸ ἀνθρώπων, ἀθάνατον
δὲ τὸ ψυχῶν ἀσωμάτων, αἳ κατά τε ἀέρα
καὶ οὐρανὸν περιπολοῦσι. [177.]
κακίας δὲ ἀμέτοχοι μέν εἰσιν αὗται,
τὸν ἀκήρατον καὶ εὐδαίμονα κλῆρον
ἐξ ἀρχῆς λαχοῦσαι καὶ τῷ συμφορῶν
ἀνηνύτων οὐκ ἐνδεθεῖσαι χωρίῳ,
σώματι, ἀμέτοχοι δὲ καὶ <αἱ> τῶν
ἀλόγων, παρόσον ἀμοιροῦσαι διανοίας
οὐδὲ τῶν ἐκ λογισμοῦ συμβαινόντων
ἑκουσίων ἀδικημάτων ἁλίσκονται.
[178.] μόνος δὲ σχεδὸν ἐκ πάντων ὁ
ἄνθρωπος ἀγαθῶν καὶ κακῶν ἔχων
ἐπιστήμην αἱρεῖται μὲν πολλάκις τὰ
φαυλότατα, φεύγει δὲ τὰ σπουδῆς ἄξια,
ὥστ’ αὐτὸν μάλιστα ἐπὶ τοῖς ἐκ
προνοίας ἁμαρτήμασι καταγινώσκεσθαι.
[179.] προσηκόντως
οὖν τὴν τούτου κατασκευὴν ὁ θεὸς
περιῆψε καὶ τοῖς ὑπάρχοις αὐτοῦ
λέγων· “ποιήσωμεν ἄνθρωπον”, ἵνα αἱ
μὲν τοῦ ἀνθρώπου κατορθώσεις ἐπ’
αὐτὸν ἀναφέρωνται μόνον, ἐπ’ ἄλλους
δὲ αἱ ἁμαρτίαι. θεῷ γὰρ τῷ πανηγεμόνι
ἐμπρεπὲς οὐκ ἔδοξεν εἶναι τὴν ἐπὶ
κακίαν ὁδὸν ἐν ψυχῇ λογικῇ δι’ ἑαυτοῦ
δημιουργῆσαι· οὗ χάριν τοῖς μετ’
αὐτὸν ἐπέτρεψε τὴν τούτου τοῦ μέρους
κατασκευήν. ἔδει γὰρ καὶ τὸ ἀντίπαλον
τῷ ἀκουσίῳ, τὸ ἑκούσιον, εἰς τὴν
τοῦ παντὸς συμπλήρωσιν κατασκευασθὲν
ἀναδειχθῆναι. [36:180.] τοῦτο μὲν δὴ
ταύτῃ λελέχθω. προσήκει δὲ κἀκεῖνο
λελογίσθαι, ὅτι μόνων ἀγαθῶν ἐστιν
ὁ θεὸς αἴτιος, κακοῦ δὲ οὐδενὸς τὸ
παράπαν, ἐπειδὴ καὶ τὸ πρεσβύτατον
τῶν ὄντων καὶ τελειότατον ἀγαθὸν
αὐτὸς ἦν. ἐμπρεπέστατον δὲ τὰ οἰκεῖα
τῇ ἑαυτοῦ φύσει δημιουργεῖν ἄριστα
τῷ ἀρίστῳ, τὰς μέντοι κατὰ πονηρῶν
κολάσεις διὰ τῶν ὑπ’ αὐτὸν βεβαιοῦσθαι.
[181.] μαρτυρεῖ δέ μου τῷ λόγῳ καὶ
τὸ εἰρημένον ὑπὸ τοῦ τελειωθέντος
ἐξ ἀσκήσεως τόδε· “ὁ θεὸς ὁ τρέφων
με ἐκ νεότητος, ὁ ἄγγελος ὁ ῥυόμενός
με ἐκ πάντων τῶν κακῶν” [Gen. 48:15-16]·
ὁμολογεῖ γὰρ καὶ οὗτος ἤδη, ὅτι τὰ
μὲν γνήσια τῶν ἀγαθῶν, ἃ φιλαρέτους
τρέφει ψυχάς, ἐπὶ θεὸν ἀναφέρεται
μόνον ὡς αἴτιον, ἡ δὲ τῶν κακῶν μοῖρα
ἀγγέλοις ἐπιτέτραπται πάλιν, οὐδὲ
ἐκείνοις ἔχουσι τὴν τοῦ κολάζειν
αὐτοκράτορα ἐξουσίαν, ἵνα μηδενὸς
τῶν εἰς φθορὰν τεινόντων ἡ σωτήριος
αὐτοῦ κατάρχῃ φύσις. [182.] διὸ
λέγει· “δεῦτε καὶ καταβάντες
συγχέωμεν”. οἱ μὲν γὰρ ἀσεβεῖς
τοιαύτης ἐπάξιοι δίκης τυγχάνειν,
ἵλεως καὶ εὐεργέτιδας καὶ φιλοδώρους
αὐτοῦ δυνάμεις οἰκειοῦσθαι τιμωρίαις.
εἰδὼς μέντοι τῷ γένει τῶν ἀνθρώπων
ὠφελίμους ὑπαρχούσας δι’ ἑτέρων
αὐτὰς ὥρισεν· ἔδει γὰρ τὸ μὲν
ἐπανορθώσεως ἀξιωθῆναι, τὰς δὲ πηγὰς
τῶν ἀεννάων αὐτοῦ χαρίτων ἀμιγεῖς
κακῶν οὐκ ὄντων μόνον ἀλλὰ καὶ
νομιζομένων φυλαχθῆναι. [37:183.] Τίς
δέ ἐστιν ἡ σύγχυσις, ἐρευνητέον. πῶς
οὖν ἐρευνήσομεν; οὕτως, ὥς γ’ ἐμοὶ
φαίνεται· πολλάκις οὓς πρότερον οὐκ
ᾔδειμεν, ἀπὸ τῶν συγγενῶν καί τινα
πρὸς αὐτοὺς ἐχόντων ἐμφέρειαν
ἐγνωρίσαμεν· οὐκοῦν καὶ πράγματα
τὸν αὐτὸν τρόπον, ἃ μὴ ῥᾴδιον ἐξ
ἑαυτῶν καταλαμβάνεσθαι, δῆλα γένοιτ’
ἂν κατὰ τὴν τῶν οἰκείων αὐτοῖς
ὁμοιότητα. [184.] ίνα οὖν ἐστι
συγχύσει πράγματα ὅμοια; ἡ μῖξις,
ὥσπερ ὁ παλαιὸς λόγος, καὶ κρᾶσις·
ἀλλ’ ἡ μὲν μῖξις ἐν ξηραῖς, ἡ δὲ
κρᾶσις ἐν ὑγραῖς οὐσίαις δοκιμάζεται.
[185.] μῖξις μὲν οὖν σωμάτων διαφερόντων
ἐστὶν οὐκ ἐν κόσμῳ παράθεσις, ὥσπερ
ἂν εἴ τις σωρὸν ποιήσειε κριθὰς καὶ
πυροὺς καὶ ὀρόβους καὶ ἄλλ’ ἄττα
εἴδη τῶν σπαρτῶν εἰς ταὐτὸ εἰσενεγκών,
κρᾶσις δ’ οὐ παράθεσις, ἀλλὰ τῶν
ἀνομοίων μερῶν εἰς ἄλληλα εἰσδυομένων
δι’ ὅλων ἀντιπαρέκτασις, ἔτι δυναμένων
ἐπιτεχνήσει τινὶ διακρίνεσθαι τῶν
ποιοτήτων, ὡς ἐπὶ οἴνου καὶ ὕδατός
φασι γίνεσθαι· [186.] συνελθούσας
μὲν γὰρ τὰς οὐσίας ἀποτελεῖν κρᾶσιν,
τὸ δὲ κραθὲν οὐδὲν ἧττον ἀναπλοῦσθαι
πάλιν εἰς τὰς ἐξ ὧν ἀπετελέσθη
ποιότητας· σπόγγῳ γὰρ ἠλαιωμένῳ τὸ
μὲν ὕδωρ ἀναλαμβάνεσθαι, τὸν δ’ οἶνον
ὑπολείπεσθαι· μήποτε ἐπειδήπερ ἐξ
ὕδατος ἡ σπογγιᾶς γένεσίς ἐστι, τὸ
μὲν οἰκεῖον, ὕδωρ, πέφυκεν ἀναλαμβάνεσθαι
πρὸς αὐτῆς ἐκ τοῦ κράματος, τὸ δ’
ἀλλότριον ὑπολείπεσθαι, ὁ οἶνος.
[187.] σύγχυσις δέ ἐστι φθορὰ τῶν
ἐξ ἀρχῆς ποιοτήτων πᾶσι τοῖς μέρεσιν
ἀντιπαρεκτεινομένων εἰς διαφερούσης
μιᾶς γένεσιν, ὡς ἐπὶ τῆς ἐν ἰατρικῇ
τετραφαρμάκου συντέτευχε· κηρὸς γὰρ
καὶ στέαρ καὶ πίττα ῥητίνη τε, οἶμαι,
συνελθόντα ταύτην ἀποτελεῖ, συντεθείσης
δὲ ἀμήχανον ἔτι τὰς ἐξ ὧν συνετέθη
διακριθῆναι δυνάμεις, ἀλλ’ ἑκάστη
μὲν αὐτῶν ἠφάνισται, πασῶν δ’ ἡ
φθορὰ μίαν ἐξαίρετον ἄλλην ἐγέννησε
δύναμιν. [188.] ὅταν δ’ ἀπειλῇ
σύγχυσιν τοῖς ἀσεβέσι λογισμοῖς ὁ
θεός, οὐ μόνον ἑκάστης κακίας τό τε
εἶδος καὶ τὴν δύναμιν ἀφανισθῆναι
κελεύει, ἀλλὰ καὶ τὸ συνερανισθὲν
ἐξ αὐτῶν, ἵνα μήτε τὰ μέρη καθ’ ἑαυτὰ
μήθ’ ἡ πάντων σύνοδός τε καὶ συμφωνία
περιβάληταί τινα ἰσχὺν ἐπὶ καθαιρέσει
τῆς ἀμείνονος μοίρας. [189.] οὗ χάριν
φησί· “συγχέωμεν ἐκεῖ αὐτῶν τὴν
γλῶτταν, ἵνα μὴ ἀκούσωσιν ἕκαστος
τὴν φωνὴν τοῦ πλησίον” [Gen. 11:7.],
ὅπερ ἴσον ἐστὶ τούτῳ· κωφὸν ἕκαστον
ἐργασώμεθα τῶν κακίας μερῶν, ὡς μήτε
ἰδίαν ἀφιὲν <φωνὴν> μήτε συνηχοῦν
ἑτέρῳ βλάβης αἴτιον γίνηται. [38:190.]
ταῦτα μὲν ἡμεῖς, οἱ δὲ τοῖς ἐμφανέσι
καὶ προχείροις μόνον ἐπακολουθοῦντες
οἴονται νυνὶ γένεσιν διαλέκτων
Ἑλληνικῶν τε καὶ βαρβάρων ὑπογράφεσθαι·
οὓς οὐκ ἂν αἰτιασάμενος – ἴσως γὰρ
ἀληθεῖ καὶ αὐτοὶ χρῶνται λόγῳ –
παρακαλέσαιμ’ ἂν μὴ ἐπὶ τούτων
στῆναι, μετελθεῖν δὲ ἐπὶ τὰς τροπικὰς
ἀποδόσεις, νομίσαντας τὰ μὲν ῥητὰ
τῶν χρησμῶν σκιάς τινας ὡσανεὶ σωμάτων
εἶναι, τὰς δ’ ἐμφαινομένας δυνάμεις
τὰ ὑφεστῶτα ἀληθείᾳ πράγματα. [191.]
δίδωσι μέντοι πρὸς τοῦτ’ ἀφορμὰς
τὸ εἶδος τοῖς μὴ τυφλοῖς διάνοιαν ὁ
νομοθέτης αὐτός, ὥσπερ ἀμέλει καὶ
ἐφ’ ὧν νῦν ἐστιν ὁ λόγος· τὸ γὰρ
γινόμενον σύγχυσιν προσεῖπε. καίτοι
γε εἰ διαλέκτων γένεσιν αὐτὸ μόνον
ἐδήλου, κἂν ὄνομα εὐθυβολώτερον
ἐπεφήμισεν ἀντὶ συγχύσεως διάκρισιν·
οὐ γὰρ συγχεῖται τὰ τεμνόμενα,
διακρίνεται δ’ ἔμπαλιν, καὶ ἔστιν οὐ
μόνον ἐναντίον ὄνομα ὀνόματι, ἀλλ’
ἔργον ἔργῳ. [192.] σύγχυσις μὲν γάρ,
ὡς ἔφην, ἐστὶ φθορὰ τῶν ἁπλῶν δυνάμεων
εἰς συμπεφορημένης μιᾶς γένεσιν,
διάκρισις δὲ ἑνὸς εἰς πλείω τομή,
καθάπερ ἐπὶ γένους καὶ τῶν κατ’ αὐτὸ
εἰδῶν ἔχειν συντέτευχεν. ὥστε εἰ
μίαν οὖσαν φωνὴν ἐκέλευσε τέμνειν
ὁ σοφὸς εἰς πλειόνων διαλέκτων
τμήματα, προσεχεστέροις ἂν καὶ
κυριωτέροις ἐχρήσατο τοῖς ὀνόμασι,
τομὴν ἢ διανέμησιν ἢ διάκρισιν ἤ τι
ὁμοιότροπον εἰπών, οὐ τὸ μαχόμενον
αὐτοῖς, σύγχυσιν. [193.] ἀλλ’ ἔστιν
ἡ σπουδὴ διαλῦσαι τὸ κακίας στῖφος,
τὰς ὁμολογίας αὐτῆς ἀκυρῶσαι, τὴν
κοινωνίαν ἀνελεῖν, τὰς δυνάμεις
ἀφανίσαι καὶ διαφθεῖραι, τὸ τῆς ἀρχῆς
κράτος, ὃ δειναῖς ὠχυρώσατο παρανομίαις,
καθελεῖν. [194.] οὐχ ὁρᾷς ὅτι καὶ
τῶν ψυχῆς ὁ πλάστης μερῶν οὐδὲν
οὐδενὶ εἰς τὴν τοῦ ἑτέρου κοινωνίαν
ἤγαγεν; ἀλλ’ ὀφθαλμοὶ μὲν οὐκ ἂν
ἀκούσειαν, ὦτα δὲ οὐκ ἂν θεάσαιτο,
χυλὸς δὲ ἐνστόμιος οὐκ ἂν ὄσφροιτο,
οὐδ’ ἂν γεύσαιντο ῥῖνες, ὅ τ’ αὖ
λόγος οὐδὲν ἂν τῶν κατὰ τὰς αἰσθήσεις
πάθοι, οὐδ’ ἔμπαλιν ῥῆξαι φωνὴν
δύναιτ’ ἂν αἴσθησις. [195.] ἔγνω γὰρ
ὁ τεχνίτης, ὅτι τὸ μὴ ἀκούειν ἕκαστον
τούτων τῆς τοῦ πλησίον φωνῆς λυσιτελές
ἐστιν, ἀλλὰ τὰ μὲν τῆς ψυχῆς μέρη
ταῖς οἰκείαις δυνάμεσιν ἀσυγχύτοις
χρῆσθαι πρὸς τὴν τῶν ζῴων ὠφέλειαν
καὶ τὴν πρὸς ἄλληλα κοινωνίαν
ἀφῃρῆσθαι, τὰ δὲ τῆς κακίας εἰς
<σύγ>χυσιν καὶ φθορὰν ἀχθῆναι
παντελῆ, ἵνα μήτε συμφωνήσαντα μήτε
καθ’ ἑαυτὰ ὄντα ζημία τοῖς ἀμείνοσι
γένηται. [196.] παρὸ καὶ λέγει·
“διέσπειρεν αὐτοὺς κύριος ἐκεῖθεν”
[Gen. 11:8.], ἐν ἴσῳ τῷ ἐσκέδασεν,
ἐφυγάδευσεν, ἀφανεῖς ἐποίησε· τὸ
γὰρ σπείρειν <ἀγαθῶν, κακῶν δὲ
αἴτιον τὸ διασπείρειν>, ὅτι τὸ μὲν
ἐπιδόσεως καὶ αὐξήσεως καὶ γενέσεως
ἑτέρων ἕνεκα συμβαίνει, τὸ δ’ ἀπωλείας
καὶ φθορᾶς. βούλεται δὲ ὁ φυτουργὸς
θεὸς σπείρειν μὲν ἐν τῷ παντὶ
καλοκἀγαθίαν, διασπείρειν δὲ καὶ
ἐλαύνειν ἐκ τῆς τοῦ κόσμου πολιτείας
τὴν ἐπάρατον ἀσέβειαν, ἵν’ ἤδη ποτὲ
παύσωνται τὴν κακίας πόλιν καὶ τὸν
ἀθεότητος πύργον οἰκοδομοῦντες
μισάρετοι τρόποι. [197.] τούτων γὰρ
σκεδασθέντων οἱ πάλαι πεφευγότες τὴν
τυραννίδα τῆς ἀφροσύνης ἑνὶ κηρύγματι
κάθοδον εὑρήσουσι, γράψαντός τε καὶ
βεβαιώσαντος <θεοῦ> τὸ κήρυγμα, ὡς
δηλοῦσιν οἱ χρησμοί, ἐν οἷς διείρηται
ὅτι “ἐὰν ᾖ ἡ διασπορά σου ἀπ’ ἄκρου
τοῦ οὐρανοῦ ἕως ἄκρου τοῦ οὐρανοῦ,
ἐκεῖθεν συνάξει σε” [Deut. 30:4]· [198.]
ὥστε τὴν μὲν ἀρετῶν συμφωνίαν ἐμπρεπὲς
ἁρμόζεσθαι θεῷ, τὴν δὲ κακιῶν διαλύειν
τε καὶ φθείρειν. οἰκειότατον δὲ κακίας
ὄνομα σύγχυσις· οὗ πίστις ἐναργὴς
πᾶς ἄφρων, λόγοις καὶ βουλαῖς καὶ
πράξεσιν ἀδοκίμοις καὶ πεφορημέναις
χρώμενος...” - (Chapters 33:168-38:198, “ΠΕΡΙ
ΣΥΓΧΥΣΕΩΣ ΔΙΑΛΕΚΤΩΝ,” “De Confusione
Linguarum,” (ed. P. Wendland, post R. Khazarzar) Philonis
Alexandrini opera quae supersunt, vol. 2. Berlin: Reimer, (repr. De
Gruyter, 1962), pp. 229–267. 1897.)
PHILO
JUDAEUS (circa. 20 B.C.E-50 C.E.): “…And [33:168] it
is worth while to consider in no superficial manner what the meaning
of that expression which is put by Moses into the mouth of God:
“Come, let ( Us ) go down and confuse their language There.”
[Gen. 11:7.] For here God is represented as if he were
SPEAKING TO SOME BEINGS WHO WERE HIS CO-ADJUTORS. And the very same
idea may be excited by what is said in the account of the creation of
the world, [169.] for there, too, Moses records that “the
Lord God said, 'Come, let ( Us ) now make man in ( Our ) image; man
in ( Our ) Similitude.'” [Gen. 1:26.] The expression, “Let
( Us ) make,” implying a number of creators. And, in another place,
we are told that God said, “Behold, the man, Adam, has become as
one of ( Us ), in respect of his knowing good and Evil,”[Gen.
3:22.] For the expression, “as one of ( Us ),” is not
applicable to one person, but to many. [170.] ---
IN THE FIRST PLACE, THEN, --- ( WE MUST ) SAY THIS, --- THAT THERE -
IS ( NO
) - EXISTING BEING EQUAL
IN HONOR TO GOD, --- BUT --- THERE IS ONE ONLY RULER AND
GOVERNOR AND KING, TO WHOM ALONE IT IS GRANTED TO GOVERN AND TO
ARRANGE THE UNIVERSE. FOR THE VERSE: “A MULTITUDE OF KINGS IS NEVER
GOOD,” “LET THERE ONE SOVEREIGN, ONE SOLE MONARCH BE,” [HOMER'S
ILIAD 2.204.] IS NOT MORE JUSTLY SAID WITH RESPECT TO CITIES AND
MEN THAN WITH RESPECT TO THE WORLD AND TO GOD; FOR IT IS CLEAR FROM
THE NECESSITY OF THINGS THAT THERE MUST BE ONE CREATOR, AND ONE
FATHER, AND ONE MASTER OF THE ONE UNIVERSE. [34:171.] This
point then being thus granted, it is necessary to convert with it
also what follows, so as to adapt it properly. Let us then consider
what this is: GOD, BEING ONE, HAS ABOUT HIM AN UNSPEAKABLE NUMBER OF
POWERS, ALL OF WHICH ARE DEFENDERS AND PRESERVERS OF EVERY THING THAT
IS CREATED; and among THESE POWERS those also which are conversant
with punishment are involved. But even punishment is not a
disadvantageous thing, inasmuch as it is both a hindrance to and a
correction of doing wrong. [172.] Again, IT IS BY MEANS OF
THESE POWERS THAT THE INCORPOREAL WORLD, PERCEPTIBLE BY THE
INTELLECT, HAS BEEN PUT TOGETHER, which is the archetypal model of
this invisible world, BEING COMPOUNDED BY INVISIBLE SPECIES, just as
this world is of invisible bodies. [173.] Some persons
therefore, admiring exceedingly the nature of both these worlds, have
not only deified them in their wholes, but have also deified the most
beautiful parts of them, such as the sun and the moon, and the entire
heaven, which, having no reverence for anything, they have called
gods. BUT MOSES, PERCEIVING THEIR DESIGN, SAYS, “O LORD, LORD, KING
OF THE GODS,”[Deut. 10:17.] IN ORDER TO SHOW THE DIFFERENCE
BETWEEN THE RULER AND THOSE SUBJECT TO HIM, [174.] And there
is also in the air a most sacred company of incorporeal souls as an
attendant upon the heavenly souls; for the word of prophecy is
accustomed to call these souls ANGELS. It happens therefore that THE
WHOLE ARMY OF EACH OF THESE WORLDS, BEING MARSHALLED IN THEIR
SUITABLE RANKS, ARE SERVANTS AND MINISTERS OF THE RULER WHO HAS
MARSHALLED THEM, WHOM THEY FOLLOW AS THEIR LEADER, in obedience to
the principles of law and justice; for it is impossible to suppose
that THE DIVINE ARMY can even be detected in desertion. [175.]
BUT IT IS SUITABLE TO THE CHARACTER OF THE KING TO ASSOCIATE WITH HIS
OWN POWERS, AND TO AVAIL HIMSELF OF THEM, WITH A VIEW TO THEIR
MINISTRATIONS IN SUCH MATTERS AS IT IS NOT FITTING SHOULD BE SETTLED
BY GOD ALONE, FOR THE FATHER OF THE UNIVERSE HAS NO NEED OF ANYTHING,
SO AS TO REQUIRE ASSISTANCE FROM ANY OTHER QUARTER IF HE WISHES TO
MAKE ANY THING. BUT SEEING AT ONCE WHAT IS BECOMING, BOTH FOR HIMSELF
AND FOR HIS WORKS OF CREATION, THERE ARE SOME THINGS WHICH HE HAS
ENTRUSTED TO HIS SUBORDINATE POWERS TO FASHION; and yet he has not at
once given even to them completely independent knowledge to enable it
to accomplish their objects, in order that no one of those things
which come to be created may be found to be erroneously made.
[35:176.] These things, then, it was necessary to give an idea
of beforehand; but for what reason this was necessary we must now
say. The nature of animals was originally divided into the portion
endowed with and into that devoid of reason, the two being at
variance with one another. Again the rational division was subdivided
into the perishable and imperishable species, the perishable species
being the race of mankind, and the imperishable species being the
company of incorporeal souls which revolve about the air and heaven.
[177.] But these have no participation in wickedness, having
received from the very beginning an inheritance without stain and
full of happiness; and not being bound up in the region of
interminable calamities, that is to say, in the body. The divisions
also of the irrational part are free from any participation in
wickedness, inasmuch as, having no endowment of intellect, they are
never convicted of those deliberate acts of wickedness which proceed
upon consideration. [178.] But man is almost the only one of
all living things which, having a thorough knowledge of good and
evil, often chooses that which is worst, and rejects those things
which are worthy of earnest pursuit, so that he is often most justly
condemned as being guilty of deliberate and studied crime. [179.]
VERY APPROPRIATELY THEREFORE HAS GOD ATTRIBUTED THE CREATION OF THIS
BEING, MAN, TO HIS LIEUTENANTS, SAYING, “LET US MAKE MAN,” in
order that the successes of the intellect may be attributed to him
alone, but the errors of the being thus created, to HIS SUBORDINATE
POWER: for it did not appear to be suitable to the dignity of God,
the ruler of the universe, to make the road to wickedness in a
rational soul by his own agency; for which reason HE HAS COMMITTED TO
THOSE ABOUT HIM THE CREATION OF this portion of the universe; for it
was necessary that the voluntary principle, as the counterpoise to
the involuntary principle, should be established and made known, with
a view to the completion and perfection of the universe. [36:180.]
And this may be enough to say in this manner; and it is right that
this point also should be considered, namely that God is the cause
only of what is good but is absolutely the cause of no evil whatever,
since he himself is the most ancient of all existing things, and the
most perfect of all goods; and it is most natural and becoming that
he should do what is most akin to his own nature, that is to say,
that the best of all beings should be the cause of all the best
things, but that the punishments appointed for the wicked are
inflicted BY THE MEANS OF HIS SUBORDINATE MINISTERS. [181.]
And there is an evidence in favour of this assertion of mine in this
expression, which was uttered by the man who was made perfect by
practice; “The God who nourished me from my youth up, THE ANGEL WHO
DEFENDED ME FROM ALL EVILS,” [Gen. 48:16.] for by this words
he already confesses that those genuine good things which nourish the
souls which love virtue, are referred to God as their sole cause; but
the fate of the wicked is, on the other hand, referred to THE ANGELS,
and even they have not independent and absolute power of inflicting
punishment, that this salutary nature may not afford an opportunity
to any one of the things which tend to destruction. [182.] For
this reason God says, “Come, let ( Us ) go down and confuse,” for
the wicked, deserving to meet with such punishment as this, that the
merciful, and beneficent, and bounteous, powers of God should become
known to them chiefly by its inflictions. Knowing therefore that
these powers are beneficial to the race of man, he has appointed the
punishments to be inflicted BY OTHER BEINGS; for it was expedient
that he himself should be looked upon as the cause of well-doing, but
in such a way that the fountains of his everlasting graces should be
kept unmingled with any evils, not merely with those that are really
evils, but even with those which are accounted such. [37:183.]
We must now examine what this confusion is. How then shall we enter
on this examination? In this manner, in my opinion. We have very
often known those whom we had knowledge of before, from certain
similarities and a comparison of circumstances which have some
connection with them. Therefore we also become acquainted with things
in the same manner, which it is not easy to form a conception of from
their own nature, from some similarity of other things connected with
them. [184.] What things then resemble confusion? Mixture, as
the ancient report has it, and combination; but mixture takes place
in dry things, and combination is looked upon as belonging to wet
substances. [185.] Mixture then is a placing side by side of
different bodies in no regular order, as if any one were to make a
heap, bringing barley, and wheat, and pease, and all sorts of other
seeds, all into one mass; but combination is not a placing side by
side, but rather a mutual penetration of dissimilar parts entering
into one another at all points, so that the distinctive qualities are
still able to be distinguished by some artificial skill, as they say
is the case with respect to wine and water; [186.] for these
substances coming together form a combination, but that which is
combined is not the less capable of being resolved again into the
distinctive qualities from which it was originally formed. For with a
sponge saturated with oil it is possible for the water to be taken up
and for the wine to be left behind, which may perhaps be because the
origin of sponge is derived from water, and therefore it is natural
that water being a kindred substance is calculated by nature to be
taken up by the sponge out of the combination, but that that
substance which is of a different nature, namely the wine, is
naturally left behind. [187.] But confusion is the destruction
of all the original distinctive qualities, owing to their component
parts penetrating one another at every point, so as to generate one
thing wholly different, as is the case in that composition of the
physicians which they call the tetrapharmacon. For that, I imagine,
is made up of wax, and fat, and pitch, and resin, all compounded
together, but when the medicine has once been compounded, then it is
impossible for it again to be resolved into the powers of which it
was originally composed, but every one of them is destroyed
separately, and the destruction of them all has produced one other
power of exceeding excellence. [188.] But when God threatens
impious reasonings with confusion, he is in fact not only commanding
the whole species and power of each separate wickedness to be
destroyed, but also that thing which has been made up of all their
joint contributions; so that neither the parts by themselves, nor the
union and harmony of the whole, can contribute any strength hereafter
towards the destruction of the better part; [189.] on which
account, he says, “Let ( Us ) then confuse their language, so that
each of them may not understand the voice of his neighbour,” which
is equivalent to, let us make each separate one of the parts of
wickedness deaf and dumb, so that it shall neither utter a voice of
its own, nor be able to sound in unison with any other part, so as to
be a cause of mischief. [38:190.] This, now, is our opinion
upon and interpretation of this passage. But they who follow only
what is plain and easy, think that what is here intended to be
recorded, is the origin of the languages of the Greeks and
barbarians, whom, without blaming them (for, perhaps, they also put a
correct interpretation on the transaction), I would exhort not to be
content with stopping at this point, but to proceed onward to look at
the passage in a figurative way, considering that the mere words of
the scriptures are, as it were, but shadows of bodies, and that the
meanings which are apparent to investigation beneath them, are the
real things to be pondered upon. [191.] Accordingly, this
lawgiver usually gives a handle for this doctrine to those who are
not utterly blind in their intellect; as in fact he does in his
account of this very event, which we are now discussing: for he has
called what took place, confusion; and yet, if he had only intended
to speak of the origin of languages, he would have given a more
felicitous name, and one of better omen, calling it division instead
of confusion; for things that are divided, are not confused, but, on
the contrary, are distinguished from one another, and not only is the
one name contrary to the other, but the one fact is contrary to the
other fact. [192.] For confusion, as I have already said, is
the destruction of simple powers for the production of one concrete
power; but division is the dissection of one thing into many parts,
as is the case when one distinguishes a genus into its subordinate
species so that, if THE WISE GOD HAD ORDERED HIS MINISTERS TO DIVIDE
LANGUAGE, which was previously only one, into the divisions of
several dialects, he would have used more appropriate expressions,
which should have given a more accurate idea of the case: calling
what he did, dissection, or distribution, or division, or something
of that kind, but not confusion, a name which is at variance with all
of them. [193.] But his especial object here is to dissolve
the company of wickedness, to put an end to their confederacy, to
destroy their community of action, to put out of sight and extirpate
all their powers, to overthrow the might of their dominion, which
they had strengthened by fearful lawlessness. [194.] Do you
not see that he also who made the parts of the soul did not unite any
one part to another in such a way as to enable one to discharge the
duties of the other? But the eyes would never be able to hear, nor
the ears to see, nor the lips of the mouth to smell, nor the nostrils
to taste; nor, again, could reason ever be exposed to those
influences which operate upon upon the outward senses, nor again,
would the outward senses be able to develop reason. [195.] For
the Creator knew that it was desirable that each of these parts
should not hear the voice of its neighbour, but that the parts of the
soul should each exert its own peculiar faculties without confusion,
for the advantage of living animals, and should, with the same
object, be deprived of any power of exerting themselves in common,
and that all the powers of vice should be brought to confusion and
utter destruction, so that they might neither in confederacy, nor
separately, be injurious to the better parts. [196.] On which
account Moses tells us, “The Lord scattered them from thence,”
which is equivalent to, he dispersed them, he put them to flight, he
banished them, he destroyed them; for to scatter is sometimes done
with a view to production, and growth, and increase of other things;
but there is another kind which has for its object overthrow and
destruction: but GOD, THE PLANTER OF THE WORLD, wishes to sow in
every one excellence, but to scatter and drive from the world
accursed impiety; that the disposition which hates virtue may at last
desist from building up a city of wickedness, and a tower of impiety;
[197.] for when these are put to the rout, then those who have
long ago been banished by the tyranny of folly, now, at one
proclamation, find themselves able to return to their own country.
God having drawn up and confirmed the proclamation, as the scriptures
show, in which it is expressly stated that, “Even though thy
dispersion be from one end of heaven to the other end of heaven, he
will bring thee together from Thence.”[Deut. 30:4.] [198.]
So that it is proper that the harmony of the virtues should be
arranged and cherished by God, and that he should dissolve and
destroy wickedness; and confusion is a name most appropriate to
wickedness, of which every foolish man is a visible proof, having all
his words, and intentions, and actions, incapable of standing an
examination and destitute of steadiness...” - (Chapters
33:168-38:198, “De Confusione Linguarum,” “The Works of Philo
Judaeus, The contemporary of Josephus, translated from the Greek,”
By Charles Duke Yonge, London, H. G. Bohn, 1854-1890.)
Gk.,
( συνεργοῖς αὐτοῦ ) “...fellow-workmen of His...”
Or:
“...His co-operating workers...”
[170]
Gk., ( οὐδὲν τῶν ὄντων ἰσότιμον ὑφέστηκε
Θεῷ ) “...[there is] not a single one out of the beings in
existence [that are] ( equal ) in honor to God...”
[171]
Gk., ( εἷς ὢν ὁ Θεὸς ἀμυθήτους περὶ
αὑτὸν ἔχει δυνάμεις ἀρωγοὺς καὶ
σωτηρίους τοῦ γενομένου πάσας )
“...[there is] One Being Who Is the definitive God, who has
surrounding Him an unspeakable number of powers, defending servants,
and saviors of all of those who have come into existence...”
[172]
Gk., ( διὰ τούτων τῶν δυνάμεων )
“...through the intermediate agency of these powers...”
Gk.,
( τῆς παρ’ ὑπηκόους ) Or:
“...alongside in comparison to those [that are] the obedient subjects...”
Or: “...compared to those in subjection...”
Or: “...compared to those in subjection...”
Or:
“...in comparison to the subjects...”
Or:
“...in comparison to the obedient subjects...”
Gk.,
( ἀγγέλους ) “...angels...”
Gk.,
( πάντ’ [...] τὸν στρατὸν ) “...all […] the
army...”
Gk.,
( τάξεσιν ὑπηρέτην καὶ θεραπευτὴν )
“...ranks of inferior and voluntary servants...”
Or:
“...ranks of subordinate and voluntary servants...”
Or:
“...ranks of inferior servants and caring attendants...”
Or:
“...ranks of subordinate servants and voluntary attendants...”
Gk.,
( Θεοῦ [...] ὁ τοῦ παντὸς Πατήρ ) “...of
God […] the Father of Every-thing...”
Or:
“...of God […] the Father of the All...”
Or:
“...of God […] the Father of all [that exists]...”
Or:
“...of God […] the All Father...”
Gk.,
( ταῖς ὑπηκόοις δυνάμεσιν ) “...of those
subject [and] obedient powers...”
[179]
Gk., ( τοῖς ὑπάρχοις αὐτοῦ ) “...those
subordinate-commanders of His...”
Or:
“...those subordinate-governors of His...”
[179]
Gk., ( τοῖς μετ’ αὐτὸν ἐπέτρεψε τὴν
τούτου τοῦ μέρους κατασκευήν ) “...He
has entrusted to those in company with Him the assignment of
constructing these...”
Or:
“...He has entrusted to those in company with Him the assignment
of these ones preparation...”
Or:
“...He has entrusted to those in company with Him the assignment
of [the] preparation of these ones...”
Gk.,
( διὰ τῶν ὑπ’ αὐτὸν ) “...through the
intermediate agency of those under Him/Himself...”
Or:
“...through the intermediate agency of those inferior to
Him/Himself...”
Or:
“...through the intermediate agency of those subordinate to
Him/Himself...”
Gk.,
( ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων
τῶν κακῶν ) “...the Angel, the one delivering me from out
of all of the evils...”
Or:
“...the Angel, the one delivering me from out of all evils...”
Or:
“...the Angel, my deliverer from everything that is bad...”
Or:
“...the Angel, the one delivering me from all evil [men]...”
Or:
“...the Angel, my deliverer from every evil thing...”
Gk.,
( ἀγγέλοις ) “...Angels...”
Gk.,
( δι’ ἑτέρων ) “...through the intermediate agency of a
number of others of a different kind and quality...”
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