De Confusione Linguarum

Philo Judaeus

The works of Philo Judaeus, the contemporary of Josephus, volume 2. Yonge, C. D., translator. London: Henry G. Bohn, 1854.

And such a man is unholy, not merely because he has plotted slaughter against a soul which might have lived for ever through its acquisition and use of virtue, making an attack on it through the agency of wickedness, but also because he blames God as the cause of his ungodly audacity; for the word, "escapes," has such a meaning as this concealed under it. Because many men wish to escape from accusations which [*](Genesis xi. 8. ) [*](Deut. xxiii. 4. ) [*](Exodus xxi. 14. )

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are brought against themselves, and think it fitting that they should be delivered from the punishments due to the offences which they have committed, and so they attribute their own iniquity to him who is the cause of no evil, but of all kinds of good, namely, to God; for which reason it was accounted as no violation of divine law to drag such men even from the altars themselves.

And it was an excessive punishment which was then denounced against the reasons which were thus built up and put together for purposes of impiety; which, however, perhaps some foolish persons will look upon not as injury, but as a benefit. "For," says Moses, "there shalt not fail to them any one of the things which they have endeavoured to do." [*](Genesis xi. 6. ) Alas for their unlimited and interminable misery! All the objects which the most insane intention fixes its desires upon shall be successfully carried out, and shall obey its will, so that nothing whatever shall fail, either small or great, but everything shall, as it were, make haste to meet and to anticipate their requirements.

These things are an exhibition of a soul destitute of prudence, and which meets with no impediment to its indulging in sin; for whoever is not utterly incurable would rather pray that all the purposes of his mind might fail, so that if he had formed a resolution to steal, or to commit adultery, or to murder a man, or to commit sacrilege, or to perpetrate any similar crime, he might not succeed, but might find innumerable obstacles. For such hindrance would get rid of the greatest of all diseases, injustice; but any one who is free from all fear is sure to admit this malady.

Why, then, my friends, do you any longer praise or admire the fortunes of tyrants, owing to which they succeed with ease in everything which they undertake, and which a frenzied and unrestrained mind prompts them to do? And yet one ought rather to lament over them, since inability and powerlessness to succeed in their objects is advantageous to the wicked, just as abundant opportunity and power is the most beneficial thing for the good.

But one of the crowd of foolish men, perceiving to what an abundant superfluity of misery indulgence in sinning leads, said, speaking with perfect freedom, "My wickedness is too great for me to be forgiven." [*](Genesis iv. 13. ) [*](Genesis xi. 6. ) [*](Genesis iv. 13. )

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It is, therefore, very melancholy indeed for the soul, which is by its own nature unmanageable, to be left without any restraint; while it is scarcely possible for any one to hold it in with reins, and by that means, in conjunction with the infliction of stripes, to reduce it to reason.

On which account an oracle of the all-merciful God has been given, full of gentleness, which shadows forth good hopes to those who love instruction, in these terms: "I will never leave thee, nor forsake thee." [*](Joshua i. 5. ) For when the chains of the soul, by which it has been used to be held in bondage, are loosened, then the greatest of all calamities follows, namely, the being deserted by God, who has fastened chains which can never be broken round the universe, namely, his own powers, with which he binds everything, willing that it shall never more be released.

Accordingly, he says, in another passage, that "all things which are bound with a chain are pure;" [*](Numbers xix. 15. ) since unbinding is the cause of the destruction of that which is impure. Beware, then, lest when you see a man accomplishing without difficulty all the objects which he endeavours to effect, you admire him as a prosperous man; take care rather to pity him as a very unfortunate one, because he passes his whole life in a perfect destitution of virtue and a great abundance of vice.

And it is worth while to consider in no superficial manner what the meaning is of that expression which is put by Moses into the mouth of God: "Come, let us go down and confuse their language there." [*](Genesis xi. 7. ) For here God is represented as if he were speaking to some beings who were his coadjutors. And the very same idea may be excited by what is said in the account of the creation of the world,

for there, too, Moses records that "the Lord God said, Come, let us now make man in our image; man in our similitude." [*](Genesis i. 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;" [*](Genesis iii. 22. )for the expression, "as one of us," is not applicable to one person, but to many.

In the first place, then, we must say this, that there is no existing being equal in honour to God, but there is one only [*](Joshua i. 5. ) [*](Numbers xix. 15. ) [*](Genesis xi. 7. ) [*](Genesis i. 26. ) [*](Genesis iii. 22. )

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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, [*](Iliad ii. 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.

    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.

    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 of invisible species, just as this world is of invisible bodies.

    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," [*](Deuteronomy x. 17. ) in order to show the difference between the ruler and those subject to him,

    "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.

    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 [*](Iliad ii. 204. ) [*](Deuteronomy x. 17. )

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    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.

    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.

    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.

    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.

    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

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    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.

    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.