LITMIR.BIZ

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oracles, bringing forward many dark sayings of the gods, which had led men to destruction; and other sayings that savoured of manifest folly; adding thereto jests and flouts of oracles drawn from the plays of the comedians. When the Stoic spake of a life after death, and alleged apparitions of the dead, then his adversary answered that the said apparitions were mere unsubstantial phantasms, such as appear to madmen and drunkards when they see all things twofold. Lastly, when the Stoic spake of judgment after death, and a final consumption of the world by fire, then the Epicurean demanded proof hereof; and he laughed at the stories of Minos and Rhadamanthus as nursery fables and bugbears to frighten babes withal. He also compared the Supreme Being of the Stoics burning up the world, to an unskilful cook that burneth the cake that he is baking.

      Again the people laughed loudly, and shouted applause; but the Stoic, touched with choler, left reasoning with his adversary and began to revile him, calling him atheist and sacrilegious wretch, and other names; which only made the people laugh the more. But I came forth from the theatre sick at heart and saddened, not more by the arguments of the Epicurean than by the faithlessness of the multitude. Then said I, “How know I that there is a life after death? or who hath returned from the grave to bring back word thereof? For it is written, ‘Whatsoever thy hand findeth to do, do it with thy might.’ But wherefore? ‘Even because,’ saith the Scripture, ‘there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest.’ ” Then again I lamented that I had wasted my years in labour, and much study had been to me a weariness in the flesh, and I said, “It would have been wiser to have preferred mirth, for it is written, ‘A man hath no better thing under the sun than to eat and drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.’ ”

      From henceforth my days and nights were busied with such questions as these, which crept into my soul against my will, and would not be driven out: After death shall I live no more, and will no one even once think of me, since infinite time burieth all things in forgetfulness? Will it be even as though I had never been born? When was the world created, and what was in the beginning before the world? If the world was from all eternity, then it will always be; but if it had a beginning, then must it likewise have an end. And, after the end of the world, what will be then? What perhaps but the silence of death?

      Being constantly given up to such thoughts, I resorted yet more diligently to the schools of the philosophers, hoping to obtain some deliverance from my doubts: but I saw nothing but the contentions of orators, and the foyning and thrusting of rhetoricians, fighting not for the truth, but each desiring to prove himself more skilful than his adversaries. So it came to pass that I inclined, now to one, now to another. As, for example, at one time they that taught the immortality of the soul seemed to prevail; then again they that would have the soul to be mortal. When the former doctrine had the upper hand, I rejoiced: when the latter, I was downcast. Thus was I driven to and fro by differing opinions, and was forced to conclude that things appear not as they are in themselves, but as they happen to be presented on this side, or on that. My brain was in a greater whirl than ever, and I sighed from the bottom of my heart.

      At the last I went to my uncle in my distress, and poured forth my troubles in his ear. But when he had hearkened to my complaints, he said, “It will be well that thou shouldst have speech with Philo; for he is our principal teacher here, and he will answer thy doubts.” But I said in my haste and impatience, “Behold, I have resorted unto the wisest teachers in Galilee, and now, at thy word, I have frequented the lectures of these Gentile philosophers; but they have added nothing to me, for they are as dried-up springs.” At this my uncle laughed, and said, “Suppose not, O son of my sister, that our Philo is like unto the Scribes of Galilee: for as well might a dog hope to lap up the Nile as that thou shouldst drain dry the wisdom of Philo the Alexandrine.” So without more ado I accompanied him to the house of Philo.

      When we entered the house of Philo, I admired first of all the homely plainness of his household. For though he were one of the foremost Jews in Alexandria (and there were nigh unto a hundred myriads of our countrymen in the city and the country round about) and kinsman also to Alexander the Alabarch, whose wealth was known to all, yet were there no signs of luxury, nor of pride in his house, nor in his furniture nor in his clothing: and his wife also wore a plain and simple garment without plaiting of the hair, or painting, or adornment with gold and precious stones; and in all the house there was naught whereat the strictest Pharisee could have been offended.

      Philo received us courteously; and when I had opened to him at large all my doubts, he replied fully to them. I cannot at this time set down exactly all that we spake together; but this was the substance. First, I said that I was loth to be as one of the backsliders among my countrymen, who in effect gave up the Law, deriding it as a heap of fables; yet on the other hand, I confessed that after much study of the Law I had not been able to attain to righteousness nor peace. Thereto Philo made answer that he was not one of them that rejected the Law of Israel; for he diligently observed it, believing that it contained all knowledge and all wisdom; “and,” said he, “I consider that Moses was the greatest and most perfect of men, and that he attained unto the very pinnacle of wisdom.1 But as for the wisdom of the Greeks, it is but as a handmaid in respect of our wisdom; even as the slave Hagar was, in respect of her mistress and queen, Sarah. Notwithstanding,” added he, “when I speak of our Scriptures, I mean that there are two interpretations of every Scripture. There is first the outer meaning, which is as it were the body; but there is, next, the inner spiritual meaning, which is, as it were, the soul. Thus, for example, when thou readest that Eve was made out of the rib of Adam, or that the world was made in six days, or that God talked with Moses in a thorn-bush, the letter of these Scriptures is indeed fable, but the spiritual meaning is truth and life.” Then said I, “If the letter be fable, why retain the letter?” But he said, “And if the body be unspiritual, why retain the body? As well cast away the body because it is not soul, as cast away the letter because it is not spirit.”

      Then I asked, “But how shall I attain righteousness?” Philo replied, “All men have in them a certain spiritual nature, in virtue whereof they are allied with the Word of God. Whosoever recogniseth the sins wherewith he is defiled, hath the power (if he will use it) of rising above his passions, and conquering his lusts, so that in the end, by repentance and by constant struggling after righteousness, he can follow after the virtues of the Father in heaven who begat him.” Then said I, “All this have I done; for I have now these many years observed not only the words of the Law, but also the Traditions of the Elders; yet have I not attained peace.” But he said, “Thou puttest first that which should come second; first aim after the virtues that have to do with men; afterward shalt thou attain the virtue that hath to do with God.” “It would seem therefore,” said I, “that thou dost not advise thy disciples to withdraw themselves from the world, after the manner of hermits.” “Yea, but I do advise them,” said Philo; “only first men should attain to the lower step before aiming at the higher. For first, they should study truthfulness, striving to love their neighbours, and to be helpful and gentle to all; for man should be gentle, and not savage, being fitted by nature for fellowship and concord. But after that thou hast attained to this lower stage, my counsel is that thou forsake thy home and thy friends, and thy wealth, and all that thou hast, and that thou abstain from business of state, and from all traffic, and that thou give thyself entirely to the contemplation of the divine essence.”

      Then said I, “Methinks, many of our Scribes in Galilee would not please thee; for they seek after righteousness by other ways, observing the smallest matters of the Law, and afflicting the flesh.” “Tell such an one from me,” said Philo, “when thou shalt see him perchance abstaining from food or drink at the times of eating, or disdaining the bath and the use of oil, or tormenting himself with a hard couch or with night-watchings, deceiving himself with this show of abstinence, that he is not in the true way to continence, and that all his labour is in vain.”

      “But what,” asked I, “is this highest revelation of the essence of the Supreme (blessed is He) to which the soul shall at last attain?” Philo paused a moment and then answered, “Thou shalt attain to the knowledge of God, as mere being or existence.” But I, not understanding him aright, said, “Thou sayest ‘existence:’ dost thou mean ‘holy existence’?” But Philo answered with a

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