The Politics of Philo Judaeus: Practice and Theory, with a General Bibliography of Philo

BY INNUENDO 43

beginning with the revelation to Abraham (really, in an introduction to
the Life of Abraham, with the revelation to some of the earlier patri­
archs), then going on to the revelation to, or through, Isaac and Jacob.
To each of these three a biographical book was dedicated, though

unfortunately only the Life of Abraham is preserved. Each of the patri­
archs was a type of mystical perfection, and in the stories of their lives
(as well as in a separate Life of Moses which was a still more elemen­
tary introduction for gentiles) the higher aspirations of Judaism as a
Mystery were indicated.^2

But Judaism was notorious for being a law and a way of life as well

as a mystic metaphysic, even at Alexandria, so that Philo went on in the

Exposition, still obviously for uninformed outsiders, to tell his ideals of

rulership in the Life of Joseph, and then to present the wonders of the

Jewish Law in the treatises On the Decalogue and On the Special

Laws? Sundry ethical details of importance were discussed in On the

Virtues, and then the whole series was brought together in a book of

conclusions entitled On Rewards and Punishments.

It is De Josepho from the Exposition which is important for Philo's

politics.^4 Now if this treatise was, like the rest of the series, designed

for gentiles, it is obvious that, however interested they might have been

in Judaism, Philo could not use the career of Joseph as a screen for

vituperation of Roman rulership and domineering arrogance as he did

in isolated passages of the Allegory. Actually the interpretation of

Joseph, who still represents the politicus, is so much the contradiction

of everything which Philo says about Joseph in the other series that I

wonder someone has not insisted that the two could not have been

written by the same author.

For Joseph is here still not only the politicus, but, as the treatise goes

on, obviously again the Roman prefect in Egypt. Yet since he was writ­

ing for gentiles Philo could hardly make him the embodiment of "arro­

gance." Rather, in this new picture, Joseph is an exalted type of person,

second only to his three mystic forebears who knew how to direct their

lives toward the ideal goal (TO apiorov riXoc).^5

Jacob recognized in his son Joseph from the outset a "well born

2. This is much expanded in my By Light, Light.


3. See my Jurisprudence.


4. See above, p. 38. It may be noted in passing that Heinemann (Philons Bildung, 449-451)
   has treated De Josepho as an academic reflection of Cynic sources.


5. Jos., 1.