The library · Edition and sources
Philo: On Husbandry
C. D. Yonge (1854–1855) · Translated text with edition notes
Section XXX
XXX. (131) Do you not see that the law pronounces the camel to be an unclean beast, because it chews the cud and does not part the Hoof.
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{#le 11:4.}
And yet, if we considered this sentence as it is expressed in its literal sense, I do not see what reason there is in it when it is interpreted; but if we look at it in its allegorical meaning, it is very clear and inevitable. (132) For as the animal which chews the cud, again masticates the food which is put before it and devoured by it, when it again rises up to its teeth, so also the soul of the man who is fond of learning, when it has received any speculative opinions by hearing them, does not abandon them to forgetfulness, but quietly by itself revolves over every one of them again in its mind in all tranquillity, and so comes to the recollection of them all.
(133) But it is not every memory which is good, but only that which is exerted on good subjects, since it is a most pernicious thing that what is bad should not be forgotten; on which account, with a view to perfection, it is necessary that the hoofs should be parted, in order that so the faculty of memory, being divided into two sections, the word which flows through the mouth may divide the lips, as being things which nature has made of a two-fold character, and may also separate the advantageous species of memory from that which is mischievous.
(134) Again, the dividing the hoof without chewing the cud does not by itself appear to bring any advantage with it. For what advantage is there in distinguishing the natures of things beginning at the top, and going down to the most unimportant points, and yet not to be able to do so in one's self, not to have one's own divisions clearly distinguished, which by some persons are with great felicity named atoms and indivisible portions? (135) for all these things are manifest displays of intelligence and excessive accuracy, sharpened to a degree of the most acute comprehension. But they have no influence in causing virtue, or in making men live a life free from reproach.
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