De Fuga Et Inventione

Philo Judaeus

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

But the divine word which is above these does not come into any visible appearance, inasmuch as it is not like to any of the things that come under the external senses, but is itself an image of God, the most ancient of all the objects of intellect in the whole world, and that which is placed in the closest proximity to the only truly existing God, without any partition or distance being interposed between them: for it is said, "I will speak unto thee from above the mercy-seat, in the midst, between the two cherubim." [*](Exodus xxv. 22. ) So that the word is, as it were, the charioteer of the powers, and he who utters it is the rider, who directs the charioteer how to proceed with a view to the proper guidance of the universe.

Therefore, he who is so far removed from committing any intentional misdeeds, that he is even free from all unintentional offence, will have God himself for his inheritance, and will dwell in him alone. But those who fall into errors which proceed not from wilful purpose, but which are done without premeditation, will have the aforesaid places of refuge in all abundance and fulness.

Now of the cities of refuge there are three on the other side of Jordan, which are at a great distance from our race. What cities are they? The word of the Governor of the universe, and his creative power, and his kingly power: for to these belong the heaven and the whole world.

But those which, as it were, participate in us, and which are near to us, and which almost touch the unfortunate race of mankind which is alone capable of sinning, are the three on this side of the river; the [*](Exodus xxv. 22. )

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merciful power, the power which enjoins what is to be done, the power which prohibits what ought not to be done: for these powers touch us.

For what need can there be of prohibition to persons who are not likely to do wrong? And what need of injunction to people who are not by nature inclined to stumble? And what need of mercy can those persons have who will absolutely never do wrong at all? But our race of mankind has need of all these things because it is by nature inclined and liable to offences both voluntary and involuntary.