on the use ofhypoth 3 k 3 elsewhere in Philo; “Imputations” in the sense of
false opinions about Jews; or “Hypothetical Propositions,” based on the
use of the term in Stoic logic. While certainty is not possible, the last possi-
bility would explain the setting of the work: it was probably intended to
prepare Philo for his exchanges with his Alexandrian opponents who were
influenced by Stoicism — in particular, Chaeremon (CPJ153). Philo used
Stoic logic to deflect the criticisms about Jewish origins.
The work deals with the exodus and settlement in the land (8.6.1-9),
the law code (8.7.1-20), and the Essenes (8.11.1-18). The treatment of histor-
ical issues plays freely with biblical traditions in an effort to exonerate the
Jews and Moses by arguing on the basis of logical probabilities rather than
historical evidence. The fivefold epitome of the Law is similar to the sum-
maries in Pseudo-Phocylides and Josephus’sAgainst Apion2.145-219, esp.
190-219. While there have been different explanations for the relationships
among these treatments, it is likely that they drew from a common tradi-
tion, perhaps from common thematic treatments in Jewish ethical instruc-
tion. The treatment of the Essenes is similar to but not identical with
Philo’s treatment of them in other treatises.On the Contemplative Life (De vita contemplativa)
Philo gave another brief account of the Essenes inQuod Omnis Probus
Liber Sit75–91. He also referred to a treatise devoted fully to them in the
opening of his treatment of the Therapeutae (Contempl.1). Since the state-
ment presupposes an entire treatise, it cannot refer to the account in
Probus.If the account of the Essenes inPraep. Evang.8.11.1-18 is from the
second book of theHypothetica,it could refer to it. The alternative is that it
refers to a lost treatise.
Philo treated the Essenes and Therapeutae similarly. Aristotle distin-
guished four eudaemonistic lives, of which the active and contemplative
were the most important (Ethica Nicomachea1.5.1-8). Stoics picked up Di-
ogenes Laertius 7.92, while others added a third, the rational (Diogenes
Laertius 7.130). Philo knew this discussion and, like the Stoics, thought
that the active and contemplative lives could be united (Mos.1.48). In his
treatments of the Essenes and Therapeutae, he suggested that the Essenes
were an example of the active life and the Therapeutae a model of the con-
templative life.
Philo held both groups of Jewish philosophers out to the larger world280sterling, runia, niehoff, and van den hoekEERDMANS -- Early Judaism (Collins and Harlow) final text
Tuesday, October 09, 2012 12:04:08 PM