Philo: Questions and Answers on Genesis, I

the Supreme Cause is above all others.

(37) Why the woman first touched the tree and ate of its fruit, and the man afterwards, receiving it from her? (#Ge 3:6). The words used first of all, by their own intrinsic force, assert that it was suitable that immortality and every good thing should be represented as under the power of the man, and death and every evil under that of the woman. But with reference to the mind, the woman, when understood symbolically, is sense, and the man is intellect. Moreover, the outward senses do of necessity touch those things which are perceptible by them; but it is through the medium of the outward senses that things are transmitted to the mind. For the outward senses are influenced by the objects which are presented to them; and the intellect by the outward senses.

(38) What is the meaning of the expression, "And she gave it to her husband to eat with her?" (#Ge 3:6). What has been just said bears on this point also, since the time is nearly one and the same in which the outward senses are influenced by the object which is presented to them, and the intellect has an impression made on it by the outward senses.

(39) What is the meaning of the expression, "And the eyes of both of them were opened?" (#Ge 3:7). That they were not created blind is manifest even from this fact that as all other things, both animals and plants, were created in perfection, so also man must have been adorned with the things which are his most excellent parts, namely, eyes. And we may especially prove this, because a little while before the earth-born Adam was giving names to all the animals on the earth. Therefore it is perfectly plain that he saw them before doing so. Unless, indeed, Moses used the expression "eyes" in a figurative sense for the vision of the soul, by which alone the perception of good and evil, of what is elegant or unsightly, and, in fact, of all contrary natures, arise. But, if the eye is to be taken separately as counsel, which is called the warning of the understanding, then again there is a separate eye, which is a certain something devoid of sound reason, which is called opinion.

(40) What is the meaning of the expression, "Because they knew that they were naked?" (Genesis 3:7). They first arrived at the knowledge of this fact, that is to say, of their nakedness, after they had eaten of the forbidden fruit. Therefore, opinion was like the beginning of wickedness, when they perceived that they had not as yet used any covering, inasmuch as all parts of the universe are immortal and incorruptible; but they themselves immediately found themselves in need of some corruptible coverings made with hands. But this knowledge was in the nakedness itself, not as having been in itself the cause of any change, but because their mind now conceived a novelty unlike the rest of the universal world.

(41) Why they sewed fig-leaves into girdles? (#Ge 3:8). They did this in the first place, because the fruit of the fig is very pleasant and agreeable to the taste. Therefore the sacred historian here, by a symbolical expression, indicates those who sew together and join pleasures to pleasures by every means and contrivance imaginable. Therefore they bind them around the place where the parts of generation are seated, as that is the instrument of important transactions. And they do this, secondly, because although the fruit of the fig-tree is, as I have already said, sweeter than any other, yet its leaves are harder. And, therefore, Moses here wishes by this symbol to intimate that the motions of pleasure are slippery and smooth in appearance, but that they, nevertheless, are in reality hard, so that it is impossible that he who feels them should be delighted, unless he was previously sorrowful, and he will again become sorrowful. For to be always sorrowing is a melancholy thing between a double grief, the one being at its beginning, and the other coming before the first is ended.

(42) What is meant by the statement that the sound was heard of God walking in the Paradise? was it the sound of his voice, or of his feet? and can God be said to talk? (#Ge 3:8). Those gods who are in heaven, perceptible to our outward senses, walk in a ring, proceeding onwards by a circuitous track; but the Supreme Cause is steadfast and immoveable, as the ancients have decided. But the true God gives some indication also, as if he wished to give a sense of motion. For in truth even without his uttering any words, the prophets hear him, by a certain virtue of some diviner voice sounding in their ears, or perhaps being even articulately uttered. As therefore God is heard without uttering any sound, so also he gives an idea of walking when he is not walking, nay, though he is altogether immoveable. But do you not see that before they had tasted of wickedness, as they were stable and constant, and immoveable and tranquil, and uniform, so also in an equal manner must they have looked upon the Deity as immoveable, as in fact he is. But they once had become endued with cunning, they, by judging from themselves, began to strip him of his attributes of immobility and unchangeableness, and conjectured that he too was subject to variation and change.

(43) Why while they are hiding themselves from the face of God, the woman is not mentioned first, since she was the first to eat of the forbidden fruit: but why the man is spoken of in the first place; for the sacred historian's words are, "And Adam and his wife hid themselves?" (#Ge 3:9). The woman, being imperfect and depraved by nature, made the beginning of sinning and prevaricating; but the man, as being the more excellent and perfect creature, was the first to set the example of blushing and of being ashamed, and indeed, of every good feeling and action.

(44) Why they did not hide themselves in some other place, but in the middle of the trees of the Paradise? (#Ge 3:9). Every thing is not done by sinners with wisdom and sagacity, but it often happens that while thieves are watching for an opportunity of plunder, having no thoughts of the Deity who presides over the world, the booty which is close to them and lying at their feet is by some admirable management wrested from them without delay: and something of this kind took place on the present occasion. For when they ought rather to have fled to a distance from the garden in which their offence had taken place, they still were arrested in the middle of the Paradise itself, in order that they might be convicted of their sin too clearly to find any refuge even in flight itself. And this statement indicates in a figurative manner that every wicked man takes refuge in wickedness, and that every man who is wholly devoted to his passions flies to those passions as to an asylum.

(45) Why God asks Adam, "Where art thou?" when he knows everything: and why he does not also put the same question to the woman? (#Ge 3:10). The expression, "Where art thou?" does not here seem to be a mere interrogatory, but rather a threat and a conviction: "Where art thou now, O man? from how many good things art thou changed? having forsaken immortality and a life of the most perfect happiness, you have become changed to death and misery in which you are buried." But God did not condescend to put any question to the woman at all, looking upon her as the cause of the evil which had occurred, and as the guide to her husband to a life of shame. But there is an allegorical meaning in this passage, because the principal part is the man, his guide, the mind, having in itself the masculine principle, when it gives ear to any one introduces also the defect of the female part, namely that of the outward sense.

(46) Why the man says, "The woman gave me of the tree, and I did eat;" but the woman does not say, "The serpent gave to me," but, "The serpent beguiled me and I did eat?" (#Ge 3:12û 13). The literal expression here affords grounds for that probable opinion that woman is accustomed rather to be deceived than to devise anything of importance out of her own head; but with the man the case is just the contrary. But as regards the intellect, everything which is the object of the outward senses beguiles and seduces each particular sense of every imperfect being to which it is adapted. And the sense then, being vitiated by the object, infects the dominant and principal part, the mind, with its own taint. Therefore the mind receives the impression from the outward sense, giving it that which it has received itself. For the outward sense is deceived and beguiled by the sensible object submitted to it, but the senses of the wise man are infallible, as are also the cogitations of his mind.

(47) Why God curses the serpent first, then the woman, and the man last of all? (#Ge 3:14). The reason is that the order of the verses followed the order in which the offences were committed. The first offence was the deceit practised by the serpent; the second was the sin of the woman which was owing to him when she abandoned herself to his seduction; the third thing was the guilt of the man in yielding rather to the inclination of the woman than to the commandment of God. But this order is very admirable, containing within itself a perfect allegory; inasmuch as the serpent is the emblem of desire, as is proved, and the woman of the outward sense; but the man is the symbol of intellect. Therefore the infamous author of the sin is desire; and that first deceives the outward sense, and then the outward sense captivates the mind.

(48) Why the curse is pronounced on the serpent in this manner, that he shall go on his breast and on his belly, and eat dust, and be at enmity with the woman? (#Ge 3:16). The words in themselves are plain enough, and we have evidence of them in what we have seen. But the real meaning contains an allegory concealed beneath it; since the serpent is the emblem of desire, representing under a figure a man devoted to pleasure. For he creeps upon his breast and upon his belly, being filled with meat and drink like cormorants, being inflamed by an insatiable cupidity, and being incontinent in their voracity and devouring of flesh, so that whatever relates to food is in every article something earthly, on which account he is said to eat the dust. But desire has naturally a quarrel with the outward sense, which Moses here symbolically calls the woman; but where the passions appear to be as it were guardians and champions in behalf of the senses, nevertheless they are beyond all question still more clearly flatterers forming devices against them like so many enemies; and it is the custom of those who are contending with one another to perpetrate greater evils by means of those things which they concede. Forsooth they turn the eyes to the ruin of the sight, the ears to hearing what is unwelcome; and the rest of the outward senses to insensibility. Moreover they cause dissolution and paralysis to the entire body, taking away from it all soundness, and foolishly building up instead a great number of most mischievous diseases.

(49) Why the curse pronounced against the woman is the multiplication of her sadness and groans, that she shall bring forth children in sorrow, and that her desire shall be to her husband, and that she shall be ruled over by him? (#Ge 3:16). Every woman who is the companion for life of a husband suffers all those things, not indeed as a curse but as necessary evils. But speaking figuratively, the human sense is wholly subjected to severe labour and pain, being stricken and wounded by domestic agitations. Now the following are the children in the service of the outward senses: the sight is the servant of the eyes, hearing of the ears, smelling of the nostrils, taste of the mouth, feeling of the touch. Since the life of the worthless and wicked man is full of pain and want, it arises of necessity from these facts that every thing which is done in accordance with the outward sense must be mingled with pain and fear. In respect of the mind a conversion of the outward sense takes place towards the man not as to a companion, for it, like the woman, is subject to authority as being depraved, but as to a master, because it has chosen violence rather than justice.

(50) Why God, as he had pronounced a curse on the serpent and on the woman which bore a relation to themselves and to one another, he did not pronounce a similar one upon the man, but connected the earth with him, saying, "Cursed is the earth for thy sake; in sorrow shalt thou eat of it, thorns and thistles shall it bring forth unto thee, and thou shalt eat the grass of the field: in the sweat of thy brow shalt thou eat they bread?" (#Ge 3:17). Since all intellect is a divine inspiration, God did not judge it right to curse him in the manner deserved by his offence; but converted his curse so as to fall upon the earth and his cultivation of it. But man, as a body of co-equal nature and similar character to that of the earth and understanding, is its cultivator. When the cultivator is endowed with virtue and diligence, then the body produces its proper fruit, namely sanity, an excellent state of the outward senses, strength, and beauty. But if the cultivator be a savage, then every thing is different. For the body becomes liable to a curse, since it has for its husbandman an intellect unchastised and unsound. And its fruit is nothing useful, but only thorns and thistles, sorrow and fear, and other vices which every thought strikes down, and as it were pierces the intellect with its darts. But grass here is symbolically used for food; since man has changed himself from a rational animal into a brute beast, having neglected all divine food, which is given by philosophy, by means of distinct words and laws to regulate the will.

(51) What is the meaning of the expression, "Until thou returnest to the earth from which thou wast taken;" for man was not created out of the earth alone, but also of the divine Spirit? (Genesis 3:18). In the first