STATESMAN AND PHILOSOPHER 83pher who would lead the full life busy himself in civic affairs. The
rounded experience of the mystic will bring him back after his experi
ences in the immaterial realm to take full responsibility and leadership
in his social environment.
The warfare between statesman and philosopher in Philo's own life
was thus a reflection of a greater warfare, that between the material and
the immaterial. Philo's problem was solved, ideally, by first completing
his heavenly virtue and then by bringing that virtue back to men on
earth. As he stated it over and again, it was the problem of the warfare
of two citizenships, that in the heavenly and that in the worldly city.
Phrased in this way, the problem was obviously common to Philo and
Augustine. Was this a matter of chance, the fact that both drew upon a
Platonism colored by Stoic terms, so that both men, without interrela
tion, spoke of the heavenly city as the true state, and the earthly as an
imitation? If Philo can be shown to have had any real place, direct or
indirect, as a source for Augustine, his importance in the history of
political thought would, by that fact alone, be manifest.
This particular relationship was studied some years ago by Leise-
gang.^93 The most important single figure for the heavenly city in Au
gustine, Leisegang indicates, is the Pauline contrast between Hagar and
Sarah in Gal. iv, 21 ff. A study of this in Paul and Augustine shows that
Augustine has complicated the comparison by introducing a middle
city, a copy of the heavenly city, while the earthly city is a copy of the
copy. This, Leisegang says, is a turning into Platonism of a comparison
which in Paul had no Platonic reference or meaning. Here I do not
follow Leisegang. Paul seems Platonic in at least the possible origins of
his allegory, while Augustine, introducing the more complicated grada
tions, seems more definitely Neo-Platonic.^94
However that may be, Leisegang shows that Philo presents also the
same allegory of Hagar and Sarah, and that Augustine and Philo re
semble each other at precisely the point where Paul seemed different.
In other similes Philo develops the contrast even more clearly:
This is why all who are Sages by the standards of Moses are represented as
sojourners. For their souls never go out as emigrants from heaven to found
- Hans Leisegang, "Der Ursprung der Lehre Augustins von der Civitas Dei," Archiv fur
Kulturgeschichte, XVI (1926), 127-158. - Philo shows, of course, many traces that he is just on the eve of the more fully developed
Neo-Platonism which we know from the next century.