Category:De Iosepho (text)

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De Iosepho / On Joseph is one of Philo's Works.

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Overview

Synopsis

• General Introduction [1]

The life of Joseph ("the man occupied in civil affairs") naturally follows the lives of the three Patriarchs: Abraham ("the man who arrived at excellence in consequence of instruction"), Isaac ("the man who was self-taught [by nature] "), and Jacob ("the man who attained to the proposed end by practice").

• 1. The Story of Joseph (I): Joseph Sold by His Brothers [2-36]

(a) The biblical narrative [2-27]

After a few words about the preparation given by the shepherd's craft for government, Philo retells the story of Joseph's dream, his brothers' jealousy, their gale of him to the merchants who in turn sold him to Potiphar and the false report which they made to Jacob (2-27). The section contains the first two of the set speeches which are a distinguishing feature of the treatise, i.e. Reuben's remonstrance (17-21) and Jacob's lamentation (23-27).

(b) Some Allegorical Interpretations [28-36]

The allegorization which follows treats a few scattered points and not the story as a whole. That politicians have to deal with institutions which are conventional rather than natural is indicated by Joseph's name of "Addition" (to Nature), that they must be resourceful by his coat of many colors, that they are often a prey to vanity by the false story that wild beasts had devoured him, that they are often bought and sold by the two sales (28-36)

• 2. The Story of Joseph (II): Joseph in the House of Potiphar [

(a) Retelling the Biblical Narrative

When the story is resumed it relates his history in Potiphar's house until his imprisonment, in the course of which we have the eloquent remonstrance of Joseph to Potiphar's wife (37-53).

(b) Its Allegorical Interpretation [54-79]

The subjoined allegories are much more relevant than the earlier ones to the substance of the story and to the higher side of the politician. Joseph is first praised for his "temperance" as "the most numerous and most serious wars have been kindled on account of love and adultery and the wiles of women" (56). We may see the spiritual barrenness of the multitude and its tendency to cater for pleasure in Potiphar, the eunuch and cook, its demands on the statesman in Potiphar's wife and the refusal of the true statesman to cringe in Joseph's rejections of her overtures (54-79).

• 3. The Story of Joseph (III): Joseph in Prison

(a) Retelling the Biblical Narrative [80-124]

In 80-124 the story is carried on through Joseph's life in prison, his interpretation of the dreams and his release and exaltation.

(b) Its Allegorical Interpretation [125-147; 148-156)

Then from 125-147 follows what is not so much an allegory in the proper sense as a meditation on the thought that all life is a dream as it is full of illusions and false opinions. The task of a true statesman is to discover and set forth the truths which lie behind this dream, and remind everyone the virtue of moderation.

After this we have a few more definitely allegorical interpretations of some of the incidents of Joseph's exaltation as illustrating the features of the politician. Philo also explains allegorically that the different treatment by Pharaoh of the cook (Potiphar, a symbol for sweetening), the butler (drinking) and the baker (eating) represent the different ways in which the body-loving mind regards pleasure. The king's servants "are all eunuchs, because the man who is devoted to pleasure is barren and unproductive of... every kind of virtue." (148-156).

• 4. The Story of Joseph (IV): Joseph and His Brothers [157-270]

From this point onwards to the end the story runs on continuously through the adventures of Joseph and his brethren as it appears in Genesis with much amplification both of incidents and speeches. The climax of Philo's narrative is Joseph's recognition that "he had suffered what he had, not so much because of the treachery of his brethren, as though the direction of the providence of God" (236). "He who changed that extremity of calamity and misfortune into the highest and most complete good fortune was God" (244). Joseph forgives his brothers out of his "piety toward father Jacob" and "his natural humanity" (240). The narrative ends with the death of Joseph and a final eulogy in which Joseph is praised for "the beauty of his person," his "wisdom," and his "eloquence of speech."

No allegorical interpretation follows in this section to the narrative.

Related categories

• Philo's Works -- Philo

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