The Works of Philo Judaeus

XIX. Why need we enlarge on the pleasures of the belly ? For we may almost say that there are as many varieties of pleasure as there are of gentle flavours which are presented to the belly, and which excite the outward sense. Was it not then, with great propriety that pleasure, which is derived from many varied sources, was presented to an animal endowed with varied faculties ? On this account, too, that part in us which is analogous to the people, and which acts the part of a multitude, when it seeks "the houses in Egypt," that is to say. in its corporeal habitation, becomes entangled in pleasures which bring on death ; not that death which is a separation of soul and body, but that which is the destruction of the soul by vice. For Moses says, " And the Lord God sent among the people deadly serpents, and they bit the people, and a great multitude of the children of Israel died."t For in real truth there is nothing which so much bringeth death upon the soul as an immoderate indulgence in pleasures. And tbat which perishes is not the dominant portion in us but the subject one, that which acts the part of the midtitude ; and it receives death up to this point, namely, until it turns to repentance, and confesses its sin,: for the Israelites, coming to Moses, say. "We have sinned in that we have spoken against the Lord and against you ; pray, therefore, for us to the Lord, and let him take away the serpents from us." It is well put here, not we have sinned because we have spoken against the Lord, but because we were inclined to sin we have spoken against the Numbers xxi. 5. t Numbers xxi. 6. H 2 Lord, for when the mind sins and departs from virtue, it blames divine things, imputing its own sins to God.

XX. How, then, can there be any remedy for this evil ? When another serpent is created, the enemy of the serpent which came to Eve, namely, the word of temperance : for temperance is opposite to pleasure, which is a varied evil, being a varied virtue, and one ready to repel its enemy pleasure. Accordingly, God commands Moses to make the serpent according to temperance ; and he says, " Make thyself a serpent, and set it up for a sign." Do you see that Moses makes this serpent for no one else but for himself ? for God commands him, " Make it for thyself," in order that you may know that temperance is not the gift of every one, but only of that man who loves God. And we must consider why Moses makes a brazen serpent, when no command was given to him respecting the material of which it was to be formed. May it not have been for this reason ? In the first place, the graces of God are immaterial, being themselves only ideas, and destitute of any distinctive quality ; but the graces of mortal men are only beheld in connection with matter. In the second place, not only does Moses love the incoqooreal virtues, but our own souls, not being able to put off their bodies, do likewise aim at corporeal virtue, and reason, in accordance with temperance, is likened to the strong and solid substance of brass, inasmuch as it is firm and not easily cut through. And perhaps brass may also have been selected inasmuch as temperance in the man who loves God is a most honourable thing, and like gold ; though it has only a secondary place in a man who has received wisdom and improved in it. <; And whomsoever the one serpent bites, if he looks upon the brazen serpent shall live:" in which Moses speaks truly, for if the mind that has been bitten by pleasure, that is by the serpent which was sent to Eve, shall have strength to behold the beauty. of temperance, that is to say, the serpent made by Moses in a manner affecting the soul, and to behold God himself through the medium of the serpent, it shall live. Only let it see and contemplate it intellectually.