The Creation of the World, c. 30 CE
As is evident from the writings of Seneca, Epictetus and others, philosophy in the West ceased to be purely speculative, and dealt with moral and religious questions. This tendency toward the moral and religious was strengthened by the spread of Jewish and Christian teachings, together with the development of the Neo-Platonists toward mysticism, and the consequent mingling of western and eastern thought. Philo Judaeus lived in Alexandria, Egypt, from 20 B.C. to 40 A.D. He was a Jew in religion but a Greek in philosophy, and did much to promote this fusion of thought. The selection here illustrates alike Judaism, Greek philosophy, and allegorical mysticism.
The Creation of the World.
I. OF other lawgivers, some have set forth what they consider to be just and reasonable,
in a naked and unadorned manner,
while others, investing their ideas with an abundance of amplification, have sought to bewilder the people, by burying the truth under a heap of fabulous inventions.
But Moses, rejecting both of these methods, the one as inconsiderate, careless, and unphilosophical, and the other as mendacious and full of trickery, made the beginning of his laws entirely beautiful, and in all respects admirable,
neither at once declaring what ought to be done or the contrary, nor (since it was necessary to mold beforehand the dispositions of those who were to use his laws) inventing fables himself or adopting those which had been invented by others.
And his exordium,.as I have already said; is most admirable, embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.
Accordingly no one, whether poet or historian, could ever give expression in an adequate manner to the beauty of his ideas respecting the creation of the world; for they surpass all the power of language, and amaze our hearing, being too great and venerable to be adapted to the senses of any created being.
That, however, is not a reason for our yielding to indolence on the subject, but rather from our affection for the Deity we ought to endeavor to exert ourselves even beyond our powers in describing them: not as having much, or indeed anything to say of our own, but instead of much, just a little, such as it may be probable that human intellect may attain to, when wholly occupied with a love of and desire for wisdom.
For as the smallest seal receives imitations of things of colossal magnitude when engraved upon it, so perchance in some instances the exceeding beauty of the description of the creation of the world as recorded in the Law, overshadowing with its brilliancy the souls of those who happen to meet with it, will be delivered to a more concise record after these facts have been first premised which it would be improper to pass over in silence.
II. For some men, admiring the world itself rather than the Creator of the world, have represented it as existing without any maker, and eternal; and as impiously and
falsely have represented God as existing in a state of complete inactivity, while it would have been right on the other hand to marvel at the might of God as the creator and father of all, and to admire the world in a degree not exceeding the bounds of moderation.
But Moses, who had early reached the very summits of philosophy, and who had learnt from the oracles of God the most numerous and important of the principles of nature, was well aware that it is indispensable that in all existing things there must be an active cause, and a passive subject;
and that the active cause is the intellect of the universe, thoroughly unadulterated and thoroughly unmixed, superior to virtue and superior to science, superior even to abstract good or abstract beauty;
while the passive subject is something inanimate and incapable of motion by any intrinsic power of its own, but having been set in motion, and fashioned, and endowed with life by the intellect, became transformed into that most perfect work, this world. And those who describe it as being uncreated, do, without being aware of it, cut off the most useful and necessary of all the qualities which tend to produce piety, namely, providence:
for reason proves that the father and creator has a care for that which has been created; for a father is anxious for the life of his children, and a workman aims at the duration of his works, and employs every device imaginable to ward off everything that is pernicious or injurious, and is desirous by every means in his power to provide everything which is useful or profitable for them. But with regard to that which has not been created, there is no feeling of interest as if it were his own in the breast of him who has not created it.
It is then a pernicious doctrine, and one for which no one should contend, to establish a system in this world, such as anarchy is in a city, so that it should have no superintendent, or regulator, or judge, by whom everything must be managed and governed.
But the great Moses, thinking that a thing which has not been uncreated is as alien as possible from that which is visible before our eyes
(for everything which is the subject of our senses exists in birth and in changes, and is not always in the same condition),
has attributed eternity to that which is invisible and discerned only by our intellect as a kinsman and a brother, while of that which is the object of our external senses he had predicated generation as an appropriate description.
Since, then, this world is visible and the object of our external senses, it follows of necessity that it must have been created; on which account it was not without a wise purpose that he recorded its creation, giving a very venerable account of God.
III. And he says that the world was made in six days, not because the Creator stood in need of a length of time (for it is natural that God should do everything at once, not merely by uttering a command, but by even thinking of it);
but because the things created required arrangement; and number is akin to arrangement; and, of all numbers, six is, by the laws of nature, the most productive: for of all the numbers, from the unit upwards,
it is the first perfect one, being made equal to its parts (1+2+3=6), and being made complete by them (1X2X3=6); the number three being half of it, and the number two a third of it, and the unit a sixth of it, and, so to say, it is formed so as to be both male and female, and is made up of the power of both natures; for in existing things the odd number is the male, and the even number is the female; accordingly, of odd numbers the first is the number three, and of even numbers the first is two, and the two numbers multiplied together make six.
It was fitting, therefore, that the world, being the most perfect of created things, should be made according to the perfect number, namely, six: and, as it was to have in it the causes of both, which arise from combination, that it should be formed according to a mixed number, the first combination of odd and even numbers, since it was to embrace the character both of the male who sows the seed, and of the female who receives it. And he allotted each of the six days to one of the portions of the whole, taking out the first day, which he does not even call the first day, that it may not be numbered with the others, but entitling it one, he names it rightly, perceiving in it, and ascribing to it the nature and appellation of the unit.
IV. We must mention as much as we can of the matters contained in his account, since to enumerate them all is impossible; for he embraces that beautiful world which is perceptible only by the intellect, as the account of the first day will show: for God, apprehending beforehand, as a God must do,
that there could not exist a good imitation without a good model, and that the things perceptible to the external senses nothing could be faultless
which was not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world,
previously formed that one which is perceptible only by the intellect, in order that so using (See Isaiah 48)
an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect.
But that world which consists of ideas, it were impious in any degree to attempt to describe or even to imagine: but how it was created, we shall know if we take for our guide a certain image of the things which exist among us.
When any city is founded through the exceeding ambition of some king or leader who lays claim to absolute authority, and is at the same time a man of brilliant imagination, eager to display his good fortune, then it happens at times that some man coming up who, from his education, is skillful in architecture, and he, seeing the advantageous character and beauty of the situation,
first of all sketches out in his own mind nearly all the parts of the city which is about to be completed---the temples, the gymnasia, the prytanea, the markets, the harbor, the docks, the streets, the arrangement of the walls, the situations of the dwelling houses, and of the public and other buildings.
Then, having received in his own mind, as on a waxen tablet, the form of each building, he carries in his heart the image of a city, perceptible as yet only by the intellect, the images of which he stirs up in memory which is innate in him,
and, still further, engraving them in his mind like a good workman, keeping his eyes fixed on his model, he begins to raise the city of stones and wood,
making the corporeal substances to
resemble each of the incorporeal ideas.
Now we must form a somewhat similar opinion of God, who, having determined to found a mighty state, first of all conceived its form in his mind, according to which form he made a world perceptible only by the intellect, and then completed one visible to the external senses, using the first one as a model.
V. As therefore the city, when previously shadowed out in the mind of the man of architectural skill had no external place, but was stamped solely in the mind of the workman, so in the same manner neither can the world which existed in ideas have had any other local position except the divine reason which made them;
for what other place could there be for his powers which should be able to receive and contain, I do not say all, but even any single one of them whatever, in its simple form?
And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say:
"That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good in itself, but was able to become everything."
For the substance was of itself destitute of arrangement, of equality, of animation, of distinctive character, and full of all disorder and confusion; and it received a change and transformation to what is opposite to this condition, and most excellent, being invested with order, quality, animation, resemblance, identity, arrangement, harmony, and everything which belongs to the more excellent idea.
VI. And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favors a nature which,
without the divine gift, was unable of itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces.
For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it. And if any one were to desire to use more undisguised terms, he would not call the world, which is perceptible only to the intellect, any thing else but the reason of God, already occupied in the creation of the world; for neither is a city, while only perceptible to the intellect, anything else but the reason of the architect,
who is already designing to build one perceptible to the external senses, on the model of that which is so only to the intellect---this is the doctrine of Moses, not mine.
Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God---and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God.
VII. Moses says also, "In the beginning God created the heaven and the earth:" taking the beginning to be, not as some men think, that which is according to time; for before the world time had no existence, but was created either simultaneously with it, or after it;
for since time is the interval of the motion of the heavens,
there could not have been any such thing as motion before there was anything which could be moved;
but it follows of necessity that it received existence subsequently or simultaneously. It therefore follows also, of necessity,
that time was created either at the same moment with the world, or later than it---and to venture to assert that it is older than the world is absolutely inconsistent with philosophy.
But if the beginning spoken of by Moses is not to be looked upon as spoken of according to time, then it may be natural that to suppose that it is the beginning according to number that is indicated;
so that, "In the beginning he created," is equivalent to Afirst of all he created the heaven"; for it is natural in reality that that should have been the first object created, being both the best of all created things, and also made of the purest substance, because it was destined to be the most holy abode of the visible gods who are perceptible by the external senses; for if the Creator had made everything at the same moment, still those things which were created in beauty would no less have had a regular arrangement, for there is no such thing as beauty in disorder. But order is a due consequence and connection of things precedent and subsequent, if not in the completion of a work, at all events in the intention of the maker; for it is owing to order that they become accurately defined and stationary, and free from confusion.
In the first place therefore, from the model of the world, perceptible only by intellect,
the Creator made an incorporeal heaven, and an invisible earth, and the form of air and of empty space: the former of which he called darkness, because the air is black by nature; and the other he called the abyss, for empty space is very deep and yawning with immense width.
Then he created the incorporeal substance of water and of air, and above all he spread light, being the seventh thing made; and this again was incorporeal,
and a model of the sun, perceptible only to intellect, and of all the light-giving stars, which are destined to stand together in heaven.
VIII. And air and light he considered worthy of the pre-eminence. For the one he called the breath of God, because it is air, which is the most life-giving of things, and of life the causer is God; and the other he called light, because it is surpassingly beautiful: for that which is perceptible only by the intellect is as far more brilliant and splendid than that which is seen, as I conceive, the sun is than darkness, or day than night, or the intellect than any other of the outward senses by which men judge (inasmuch as it is the guide of the entire soul), or the eyes than any other part of the body.
And the invisible divine reason, perceptible only by intellect, he calls the image of God. And the image of this image is that light, perceptible only by the intellect, which is the image of the divine reason, which has explained its generation. And it is a star above the heavens, the source of those stars which are perceptible by the external senses, and if any one were to call it universal light, he would not be very wrong; since from that the sun and the moon, and all the other planets and fixed stars derive their due light, in proportion as each has power given it; that unmingled and pure light being obscured when it begins to change, according to the change from that which is perceptible by the external senses; for none of those things which are perceptible to the external senses is pure.
IX. Moses is right also when he says, that A darkness was over the face of the abyss. For the air is in a manner spread above the empty space, since having mounted up it entirely fills all that open, and desolate, and empty place, which reaches down to us from the regions below the moon. And after the shining forth of that light, perceptible only to the intellect, which existed before the sun, then its adversary darkness yielded, as God put a wall between them and separated them, well knowing their opposite characters, and the enmity existing between their natures. In order, therefore, that they might not war against one another from being continually brought in contact, so that war would prevail instead of peace, God, turning want of order into order, did not only separate light and darkness, but did also place boundaries in the middle of the space between the two, by which he separated the extremities of each. For if they had approximated they must have produced confusion, preparing for the contest, for the supremacy, with great and inextinguishable rivalry, if boundaries established between them had not separated them and prevented them from clashing together, and these boundaries are evening and morning; the one of which heralds in the good tidings that the sun is about to rise, gently dissipating the darkness: and evening comes on as the sun sets, receiving gently the collective approach of darkness. And these, I mean morning and evening, must be placed in the class of incorporeal things, perceptible only by the intellect; for there is absolutely nothing in them which is perceptible by the external senses, but they are entirely ideas, and measures and forms, and seals, incorporeal as far as regards the generation of other bodies. But when light came, and darkness retreated and yielded to it and boundaries were set in the space between the two, namely, evening and morning, then of necessity the measure of time was immediately perfected, which also the Creator called Aday@; and it is spoken of thus, on account of the single nature of the world perceptible only by the intellect, which has a single nature.
X. The incorporeal world then was already completed, having its seat in the Divine Reason: and the world, perceptible by the external senses, was made on the model of it; and the first portion of it, being also the most excellent of all made by the Creator, was the heaven, which he truly called the firmament, as being corporeal; for the body is by nature firm, inasmuch as it is divisible into three parts; and what other idea of solidity and of body can there be, except that it is something which may be measured in every direction? Therefore, he very naturally contrasting that which was perceptible to the external senses, and corporeal with that which was perceptible only by the intellect and incorporeal, called this the firmament. Immediately afterwards he, with great propriety and entire correctness, called it the heaven, either because it was already the boundary of everything, or because it was the first of all visible things which was created; and after its second rising he called the time day, referring the entire space and measure of a day to the heaven, on account of its dignity and honor among the things perceptible to the external senses.
XI. And after this, as the whole body of water in existence was spread over all the earth, and had penetrated through all its parts as if it were a sponge which had imbibed moisture, so that the earth was only swampy land and deep mud, both the elements of earth and water being mixed up and combined together, like one confused mass into one undistinguishable and shapeless nature, God ordained that all the water which was salt, and destined to be a cause of barrenness to seeds and trees should be gathered together, flowing forth out of all the holes of the entire earth; and he commanded dry land to appear, that liquid which had any sweetness in it being left in it to secure its durability. For this sweet liquid, in due proportions, is as a sort of glue for the different substances, preventing the earth from being utterly dried up, and so becoming unproductive and barren, and causing it, like a mother, to furnish not only one kind of nourishment, namely meat, but both sorts at once, so as to supply its offspring with both meat and drink: wherefore he filled it with veins, resembling breasts, which, being provided with openings, were destined to pour forth springs and rivers. And in the same way he extended the invisible irrigations of dew pervading every portion of arable and deep-soiled land, to contribute to the most liberal and plenteous supply of fruits. Having arranged these things, he gave them names, calling the dry, "land," and the water which was separated from it, he called "sea."
From: Oliver J. Thatcher, ed., The Library of Original Sources (Milwaukee: University Research Extension Co., 1907), Vol. III: The Roman World, pp. 355-369.
Scanned by: J. S. Arkenberg, Dept. of History, Cal. State Fullerton. Prof. Arkenberg has modernized the text.
This text is part of the Internet Ancient History Sourcebook. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history.