De Posteritate Caini

Philo Judaeus

The works of Philo Judaeus, the contemporary of Josephus, volume 1. Yonge, C. D., translator. London: Henry G. Bohn, 1854.

Therefore we sympathise in joy with those who love God and [*](Exodus xxxiii. 12. ) [*](Genesis xxii. 4. )

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seek to understand the nature of the living God, even if they fail to discover it; for the vague investigation of what is good is sufficient by itself to cheer the heart, even if it fail to attain the end that it desires. But we participate in indignation against that lover of himself, Cain; because he has left his soul without any conception whatever of the living God, having of deliberate purpose mutilated himself of that faculty by which alone he might have been able to see him.

It is worth while also to consider the wickedness into which a man who flies from the face of God is driven, since it is called a tempest. The law-giver showing, by this expression, that he who gives way to inconsiderate impulses without any stability or firmness exposes himself to surf and violent tossing, like those of the sea, when it is agitated in the winter season by contrary winds, and has never even a single glimpse of calm or tranquillity. But as when a ship having been tossed in the sea is agitated, it is then no longer fit to take a voyage or to anchor in harbour, but being tossed about hither and thither it leans first to one side and then to the other, and struggles in vain against the waves; so the wicked man, yielding to a perverse and insane disposition, and being unable to regulate his voyage through life without disaster, is constantly tossed about in perpetual expectation of an overturning of his life.

But the connection of the consequence affects me in no moderate degree; for it happens that that which comes near him who is standing still longs for tranquillity, as being something which resembles itself. Now that which stands still without any deviation is God, and that which is moved is the creature, so that he who comes near to God desires stability; but he who departs from him, as by so doing he is approaching a creature easily overturned, is borne towards that which resembles it.

On this account it is written in the curses contained in scripture, "Thou shalt never rest; nor shall there be any rest for the sole of thy foot." [*](Deuteronomy xxviii. 65. ) And, a little afterwards, we read that, "Thy life shall hang in doubt before them." [*](Deuteronomy xxviii. 66. ) For it is the nature of the foolish man, who is always being tossed about in a manner contrary to right reason, to be hostile to tranquillity and rest, and not to stand firmly or with a sure [*](Deuteronomy xxviii. 65. ) [*](Deuteronomy xxviii. 66. )

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foundation on any doctrine whatever.

Accordingly he is full of different opinions at different times, and sometimes, even in the same circumstances, without any new occurrence having arisen to affect them, he will be perfectly contrary to himself, —now great, now little, now hostile, now friendly; and, in short, he will, so to say, be everything that is most inconsistent in a moment of time. And, as the law-giver says, "All his life shall hang in doubt before him;" having no firm footing, but being constantly tossed about by opposing circumstances, which drag it different ways.