Philo: Questions and Answers on Genesis, II

for another period of a hundred and fifty entire days the waters did not cease to fall, nor did the streams cease to flow, nor the springs to burst up, though still in milder quantities, not so as to increase the existing flood, but only so as to secure the duration of the existence of the deluge, which was also assisted from on high; and this is what is indicated in the meantime by the statement that after a hundred and fifty days the fountains and the cataracts were closed up; therefore, while as yet they were not closed up it is plain that they were in action. In the second place, it was necessary that that which afforded the excessive supply of waters for the deluge, namely, the double reservoir of water, the one from the fountains of the earth, and the other from the pourings forth of heaven, should be both closed, for the more the stores from which any material is supplied fail, the more it is consumed by itself, especially when divine virtue has given the command. This is the literal meaning of the expression. But with respect to the inner sense of the passage, since the deluge of the mind arises from two things, for it arises partly from counsel, as if from heaven, and in another degree also from the body and from sense, as if from earth, the vices being reciprocally introduced by the passions and the passions by the vices, it was inevitably necessary that the word of the divine physician entering in as a salutary visitation for the purpose of healing the disease, should prevent both kinds of overflow for the future; for it is the first principle of the medical art to drive away the cause of the infirmity and to leave no longer any materials for disease; and the scripture teaches this, also, in the case of the leper, for when the leprosy is checked and is prevented from extending further, it then fixes the station and abode of the leprous man in the same place by a law, because the character of being stationary implies cleanliness, for that which is moved contrary to nature is unclean.

(30) What is the meaning of the statement that after a hundred and fifty days the water began to abate? (#Ge 8:3). We must here inquire whether those hundred and fifty days, during which the water was abating, are to be distinguished from the four months, or whether they have a reference to the days previously mentioned, during which the deluge went on unceasingly, as still increasing.

(31) Why does he say, "The ark settled in the seventh month on the seven and twentieth day of the month?" (#Ge 8:4). It is reasonable here to consider how the beginning of the deluge commences in the seventh month, on the twenty-seventh day of the month, and how the diminution, when the ark rested on the top of the mountains, again took place in the seventh month and on the twenty-seventh day of the month; therefore we must say, that there is here an homonymy of months and days, for the beginning of the flood took place in the seventh month, beginning at the birthday of the just man, near the time of the vernal equinox, and its diminution took place in the seventh month, beginning from the highest point of the flood at the autumnal equinox, since the two equinoxes are separated from one another by seven months, having an interval of five months between them. For the seventh month of the equinox is also by its virtue the first month, because the creation of the world took place in it, on account of the abundance of all things at that season. And, in like manner, the seventh month of the autumnal equinox, which, according to time, is the first in dignity, having its principle of that number seven derived from the air; therefore, the deluge took place in the seventh month, not according to time but according to nature, having for its principle and commencement the spring season.

(32) Why does he say, "In the tenth month, on the first day of the month, the heads of the mountains appeared?" (#Ge 8:4). As in numerals the number ten is the extreme bound of the units, being a definitive and perfect number, so too it is the cycle and end of the units, and also the beginning and cycle of the decades, and of infinity of numbers; thus the Creator, on the cessation of the deluge, condescended that the tops of the mountains should appear in the number of the decade, being a definitive and perfect number.

(33) Why was it after forty days that the just man opened the window of the ark? (#Ge 8:5). We must observe carefully that the divine historian uses the same number in speaking of the influx of the deluge and in mentioning the cessation and complete removal of the evil; forsooth on the twenty-seventh day of the seventh month in the six hundredth year of the life of Noah, that is to say in the six hundredth year after his nativity, the deluge began at the spring season; but on the twenty-seventh day of the seventh month, the ark rested on the top of the mountains at the vernal equinox. But it is plain from these circumstances that the deluge became invisible in the six hundred and first year of Noah's life, again on the seventh month and the twenty-seventh day of it, so that after the lapse of an entire year, it again settled and established the earth as it was at the moment of its destruction, in the spring season, budding forth and covered with verdure and full of all kinds of fruits. But again in a similar manner the overflow of the deluge took place for forty days, the cataracts of heaven being opened and fountains bursting upwards from the lowest depths of the earth; and again a hope of renewal took place at intervals of forty days after a sufficient cessation of the rains, when he opened the window; and again the duration of the permanent deluge lasted for a period of a hundred and fifty days, as also its gradual diminution occupied a period of a hundred and fifty days; so that we may well admire the equality of the arrangement, for the evil increased and ceased according to the same number, like the moon, which from its first rise proceeds in its increase according to an equal number, going onward to its perfect fulness of light, and then again with an equal number in its decrease, returning back to its original state, after having been previously full; and in like manner in the case of divine chastisements, the Creator preserves a regular order, banishing all irregularity from the divine borders.

(34) What is the window of the ark, which the just man opens? (#Ge 8:6). The literal statement scarcely admits of any difficulty or doubt, inasmuch as it is plain; but with reference to the inner meaning we have this to say: each separate part of the senses has imitated the windows of the body, since it is through them as through windows that the comprehension of sensible objects enters into the intellect, and again it is through them that the intellect stretches forth as if escaping; but a portion of these windows, the senses, the more noble portion too, I say, is the sight; inasmuch as that above all the rest is akin to the soul, and it is intimately acquainted with light, the most beautiful of the essences, and it is the minister of sacred things; moreover that is the one which first laid open the road to philosophy. For beholding the regular motion of the sun, and of the moon, and the erratic course of the other planets, and the unerring circular motion of the whole heaven, and the order and harmony there existing beyond all calculation, as if it were the one real creator of the whole world, it by itself related to its one chief counsellor and director all that it saw: and then intellect, seeing those things with its acute eye, and by those things discerning superior demonstrative ideas, and the cause of all those things, immediately perceived that there was a God at the same moment that it arrived at the conception of generation and providence, because forsooth it was plain that this visible nature was not created by itself: for it was impossible that such a harmony, and order, and reason, and most consistent analogy, and that a concord of such a character and extent, and that such true and perfect felicity should exist by its own power: but it was necessary that there must be some Creator and parent of it acting like a governor and director, who generated these things, and then having generated them preserves them safe and sound.

(35) Why did he send out a raven first? (#Ge 8:6). If we look to the literal statement, the raven is said to be an animal particularly set apart for being sent on messages and employed in offices; for to this very day many people watch its mode of flight and its chattering, judging that it gives some intimation of unknown facts; but with respect to the hidden meaning, as a raven is a black, and arrogant, and speedy animal, it is a sign of wickedness, which brings night and darkness over the soul, and it is also swift to meet all the things of the world in its flight. And also that it is very bold, so as at times to cause the destruction of those who seek to catch it, since pride produces also rash impudence, the opposite of which is virtue, which is consistent with the brilliancy of light, and is by nature decorated with a modest bashfulness; therefore it is quite natural that if there was any darkness remaining behind in the intellect, darkness which exists in accordance with folly, he should expel that and send it out beyond his borders.

(36) Why did the raven after it had gone forth not return, when there was not yet any part of the earth dried? (#Ge 8:7). This passage admits of an allegorical interpretation since injustice is contrary to the light of justice; so that in comparison of the admirable actions of the man endued with virtue, it thinks it more desirable to rejoice with its kinsman the deluge; for injustice is a lover of confusion and corruption.

(37) Why does he speak here in an incorrect manner, "Till the water was dried up from the earth;" when it was not the water which was dried up from the earth, but the earth which was dried from the water? (#Ge 8:7). He uses this expression in an allegorical sense, indicating by the fall of the waters the immensity of vices, by which when saturated and vigorous the soul is corrupted, but when they are dried up and withered, it is preserved; for then they cannot inflict any mischief upon it, since they are become impotent and dead.

(38) Why does he in the second place send forth the dove, and why does he send it forth from himself to see whether the water had ceased, when he uses no such expressions about the raven? (#Ge 8:8). In the first place, the dove is a clean animal, and in the second place it is tame, civilised, and one which associates with mankind, on which account also the honour has been allotted to it of being offered up upon the altar in sacrifices; and on this account the sacred writer, sanctioning this honour and adding the weight of his assertion, has said, he sent it forth from himself, declaring by this expression that it was to see whether the water was abated, he displays the common anxiety felt by both. But those birds, the raven and the dove, are symbols of wickedness and virtue: for the one, whether it is wickedness or the raven, has no house, nor habitation, nor city, being an insolent unsociable bird; but the other, namely virtue, has a regard to humanity, and to the public good: and so the man endowed with virtue sends that bird forth as his ambassador for desirable and salutary objects, wishing to receive from it desirable information; and she, like an ambassador, brings us back genuine pleasure, so that what is hurtful may be guarded against, and what is useful may be diligently and carefully admitted.

(39) Why did the dove, when it found no rest for its feet, return to Noah? (#Ge 8:9). Is not the reason of this evident, and is it not a plain proof that wickedness and virtue are symbolically indicated by the raven and the dove? For behold the dove, which is the last sent out, finds no rest. How, then, could the raven, who departed previously, while the calamity of the deluge was still prevailing, find any place, and make a settlement? For the raven was neither a swan nor an ibis, nor did he belong to the class of aquatic birds. But the sacred writer here points out in an enigmatical manner, that wickedness, when it has gone forth out of doors, to the swelling whirlpools of the vices and passions which overflow and corrupt the soul and life, joyfully admits them, and dwells with and takes up its abode with them, as with its nearest friends and relations; but virtue, turning away with loathing from even the first sight of them, at once springs back, and does not return, scarcely finding rest for its feet; finding, in fact, no standing ground anywhere, and no place worthy of itself. For what other greater evil can there be than this, that virtue should not be able to find in the soul any place ever so small for rest and for abiding in?

(40) What is the meaning of the statement, "Putting forth his hand, he received her, and brought her in to himself?" (#Ge 8:9). The literal meaning is plain, but with respect to the hidden sense we must elicit the truth carefully. The wise man employs truth as an overseer of and ambassador in important affairs, which, when it perceives that those natures are worthy of it, abides among and dwells with them, correcting them, and making them better, since wisdom is a very common, and equal, and useful thing. But when, with reference to the opposite natures, it sees that in some points they are preposterously redundant and in others altogether deficient, it returns to its proper place; and the man endowed with virtue admits it in word, putting forth his hand to take it, and in fact opening all his intellect for its reception, and unfolding it by the perfect number, full and equal, with all imaginable promptitude. Nor even then, when he had sent her forth from himself to examine the natures of other things, had he separated it from himself, but had