34 PHILO'S POLITICS
the word freely throughout his writings, usually with the Cynic conno
tation, that is as a word of contempt especially applied to the life of
those involved in material complications, as contrasted with the life of
those who withdraw from society and matter.^51 Proselytes coming into
Judaism leave "arrogance" for "humility."^52 In the relations of men
with God their "arrogance" results in idolatry.^53 In the political realm
it appears in general as the source of all social difficulties.^54 It is from
this general point of view that "arrogance" is made specifically to repre
sent the Romans, not only in the passages discussed but also in the al-
legorization of Jethro, Moses' father-in-law. Jethro, as "arrogance," is
the soul attached to the mother, civil law, rather than to the father,
natural (or Jewish) law,^55 and so Jethro legislates without regard to the
higher law. As such he represents a city and constitution made up of
mixed inhabitants who vacillate between empty opinions.^56 The spe
cific application to the Romans appears clearly when Jethro is the civil
ruler in contrast with Moses, who here represents Judaism. In such a re
lation Jethro is called "superfluous arrogance" (6 irepioooc TU^OC). For
Jethro's is the spirit which, even in times of peace (it will be recalled
that Philo lived at the beginning of the pax Romana), arouses conflict
without ceasing between races, regions, and cities, and even in private
houses, setting every man against every other, so that affairs of life are
kept in constant turmoil. It is truly marvelous, Philo says, when a man
can keep his soul tranquil in such an environment, and no one marvels
at the "wise man" who succeeds in doing so more than Jethro him
self.^57 If I am right in my interpretation, a Jewish reader would have
understood Philo as saying: The Romans have thrust themselves upon
the world as an impertinent superimposition; they introduce war every
where and their presence has even disrupted the peaceful coordination
of family life. The Jews of Alexandria have shown themselves "wise
- Before the Cynics the word, when applied to people, meant simply pride or madness. The
Cynic use is illustrated by Monimus, ap. Diogenes Laert., vi, 83: x6 yaQ vnohr\q)$kv xvcpov
elvai Jtav ecpri; and Crates (ap. ibid., §86): x& bk noXka xal b"k$ia xi><poc; ejiaQipev. See also
ibid., §26. In Plutarch xvtpoq is the proverbial quality of the unphilosophic man; see his
Quomodo quis suos in virtute, %\c f.; De recta ratione audiendi, $gd. See Philo, Cont., 39; Spec,
ii, 259; Virt., 195; Mig., 160; Cher., 42; Mos., i, 88. - Spec, i, 309. Abraham, in coming from xvcpog into axucpia leaves death for life. Dec,
80; Ebr., 124 (cf., 95); Virt., 17. - Post., 165; Spec, i, 21, 27-30, 53, 79; iii, 125; Cher., 91; Dec, 80; Ebr., 124; Mos., ii,
169, 270; Fug., 90. - Praem., 24, 25, 27. 55. See below, p. 74.
- Ebr., 36-40. 57- &g', 5<>, 5*. 53-