Category:De decalogo (text)
De decalogo is one of Philo's Works.
Overview
Synopsis
- Introduction
The Introduction deals with some questions raised by the law-giving on Sinai.
First, why was the Decalogue given in the desert? Four reasons are suggested: (a) vanity and idolatry are rampant in cities (2-9); (b) solitude promotes repentance (10-13); (c) it was well that laws needed for civic life should begin before the era of that life began (14); and (d) the divine origin of the laws should be attested by the miraculous supply of food in the barren wilderness (15-17).
Secondly, why the Commandments given by God Himself were ten? The answer is given by a disquisition on the perfection of that number (18-31).
Thirdly, what was the nature of the voice which announced the commandments? It was not God's, for He is not a man, but an invisible land of speech created for the occasion (32-35).
Fourthly, why was the singular number "thou" used? Three reasons are provided: (a) it emphasizes the value of the individual soul (36-38); (b) the personal appeal better secures obedience (39); (c) it is a lesson to the great not to despise the humblest (40-44).
The Introduction concludes with some words on the grandeur of the scene, particularly the fire from which the voice issued (45-49).
- The Ten Commandments
After noting that the commandments divide into two sets of five (50-51), Philo passes to the analysis of each of them.
(I) The First Commandment denounces polytheism, particularly as taking the form of worship given to the elements or heavenly bodies (52-65).
(II) Worse than this is the worship of lifeless images forbidden by the Second Commandment. Its absurdity is exposed (66-76) and with it the worse absurdity of Egyptian animal-worship (77-81).
(III) The Third Commandment is taken as forbidding principally perjury (82-91), but also reckless swearing (92-95).
(IV) The Fourth Commandment teaches people to set apart a time for philosophy as opposed to practical life (96-101), and reasons are given for the sanctity of seven and the seventh day in particular (102-105).
(V) The Fifth Commandment stands on the border-line, because parenthood assimilates man to God and to dishonor parents is to dishonor God (106-111). Children owe all to their parents, and in the duty of repaying kindness they may take a lesson from the lower animals (112-120).
(VI) The second set of five commandments opens with the Sixth--prohibition of Adultery (121). Adultery is denounced as (a) voluptuous (122), (b) involving the sin of another (123-124), (c) destructive of family ties (125-127), and (d) cruel to the children (128-131).
(VII) The Seventh Commandment forbids murder as both unnatural and sacrilegious, since man is the most sacred of God's possessions (132-134).
(VIII) Stealing is forbidden by the Eighth Commandment, because theft on the smallest scale may develop into wholesale robbery and usurpation (135-137).
(IX) The Ninth Commandment forbids false witness, as opposed in itself to truth and justice, and also in law-courts causing judges to give wrong verdicts and thus break their own oaths (138-141).
(X) The Tenth and last Commandment against "desire" gives Philo an opportunity of discoursing in Stoical terms on the four passions, pleasure, grief, fear, desire, of which the last is the deadliest (142-153).
- Conclusion
After a section summarizing the nature of the particular laws which will be placed under each commandment (154-175), the treatise ends with a concluding statement aimed to justify the absence of any penalties attached to the commandments--God who is the cause of good leaves the punishment for transgression to his subordinates (176-178).
Related categories
External links
Pages in category "De decalogo (text)"
The following 3 pages are in this category, out of 3 total.