Yonge’s title, A Treatise on the Account of the Creation of the World, as Given by Moses. This is in accordance with the description of him in the Bible, where he is represented as being learned in all the wisdom of the Egyptians. Philo means that ouranos was derived either from horos , a boundary, or from horao , to see, horatos , visible. By addition, that is 1+2+3+4=10. Thus 2+2=4, or 2x2=4. This discussion about numbers is not very intelligible; but here Philo is probably referring to the problem of Euclid on the subject of the square of the hypothenuse. Thus, if 3 and 4 represent the sides containing the angle, and 5 the side subtending it, we get (3x3)+(4x4) =9+16=25; 5x5=25. This refers to the Greek games. “The straight race was called stadion or dromos . In the diaulos dromos the runners turned round the goal, and came back to the starting place.’’ — Smith in v. Stadium . It is hardly necessary to remind the reader of the description of the seven ages of man in Shakespeare.As You Like It, Act II. sc. 7. The word used is sebasmos , as if hebdomas were derived from that; and the Romans formed septem from hepta , by the addition of s. Yonge’s title, The First Book of the Treatise on The Allegories of the Sacred Laws, after the Work of the Six Days of Creation. Pheison from pheidomai , to spare, or abstain from. Yonge’s title, The Second Book of the Treatise on The Allegories of the Sacred Laws, after the Work of the Six Days of Creation. A word or two are lost here. Pfeiffer thinks that several sentences are wanting; and there is a great want of connection between what follows and what has gone before. These are different kinds of locusts. Yonge’s title, The Third Book of the Treatise on The Allegories of the Sacred Laws, after the Work of the Six Days of Creation. Or, “Father of a great multitude,” according to the marginal translation in the Bible. It seems that for anias , sorrow, we ought rather to read apistias , infidelity, as it is apistos which is afterwards joined with dyselpis . This is a fragment of the Syleus of Euripides. The lines are put in the mouth of Hercules.. There is a remarkable coincidence between Philo’s argument here, and that employed by St. Paul in reference to the same event. St. Paul, Hebrews 6:13, says, “For when God made promise to Abraham, because he could swear by no greater, he swore by himself, saying. ...For man verily swears by the greater; and an oath for confirmation is to them the end of strife.” Genesis 17:15. Sarah is interpreted Princess in the margin of the Bible. Yonge’s title, A Treatise on the Cherubim; and On the Flaming Sword; and On the First-Born Child of Man, Cain. The Greek text here is corrupt and unintelligible. I have followed the Latin translation of Mangey. Hestie , as standing (hestosa ). Yonge’s title, A Treatise on the Sacrifices of Abel and Cain . Sections 21-33a were misplaced in Yonge’s translation because the edition on which Yonge based his translation, Thomas Mangey, Philonis Iudaei opera omnia graece et latine ad editionem Thomae Mangey collatis aliquot mss. edenda curavit Augustus Fridericus Pfeiffer (Erlangae: In Libraria Heyderiana, 1820), lacked this material.

The lines in Yonge’s edition were originally located in On the Special Laws 2.284ff. This is not only the same idea, but almost the very language of Horace in Sat. I. 9.60. The similarity to Horace is here again very remarkable. Horace, speaks of the Parent and Governor of the universe in Od. I. 12.17. Probaton , derived from probaino , to advance forward. Yonge’s title, A Treatise on the Principle that the Worse is Accustomed to be Always Plotting Against the Better. It is not possible to give the exact force of the original here. The Greek word is alogos , which usually means “irrational,” as derived from logos , “reason,” which word has also the sense of “a word,” “speech.”

The Bible translation in the passage alluded to, Exodus 6:12, is “who am of uncircumcised lips.” In quoting this passage above, I used the translation as given in the Bible, they “shall minister with their brethren in the tabernacle;” but the Greek of the text was the same in that passage as it is here. This idea is the same as that which Ovid has expressed in the beginning of the Metamorphoses, which may perhaps be translated — And while all other creatures from their birth / With downcast eyes gaze on their kindred earth, / He bids man walk erect, and scan the heaven / From which he springs, to which his hopes are given. This is not the translation given in the text of the Bible, though it is inserted in the margin. In the text of the Bible we read, “And Cain said unto the Lord, my punishment is greater than I can bear.” — Genesis 4:13. Yonge’s title, A Treatise on the Posterity of Cain, the Man Wise in His own Conceit; and on the Way in Which Cain Became an Exile. There is a hiatus in the text here: Mangey translates it as if the deficiency were to be supplied by ton noun , “the mind.” There is something lost from the text here, and Mangey professes himself unable to supply it without the assistance of some MS. which may be hereafter discovered. There is an hiatus in the text in this sentence. I have followed Mangey’s Latin translation. Another hiatus occurs here. Genesis 4:22, where he is called Tubalcain. Here again there is an hiatus in the text. Here again is an hiatus, which Mangey does not attempt to supply. I have followed Mangey here in reading axioi , instead of apaxioi , though he prints the latter in the text as the reading of all the MSS. There is again an hiatus in the text here. Mangey conjectures diagoges , “way of life,” to be the word which has fallen out. There is another hiatus here, which Mangey proposes to fill up with the words kai staseon, “and seditions. “ The text is corrupt here. The text has katages , a word manifestly mutilated. Mangey proposes kat-argesasthai , and translates it “ut tollerent.” Genesis 10:29 is the passage supposed to be alluded to; but as translated in the Bible it only says “He was a mighty hunter before the Lord.” I have followed Mangey, who proposes to read idean here but the reading in the text is sydena . Alluding probably to Theocritus — 14.17. Yonge’s title, A Treatise on the Tilling of the Earth by Noah. I have again followed Mangey’s proposed translation for this text which he pronounces corrupt and unintelligible. Yonge’s title, The Second Part of the Treatise about the Planting of Noah ; the mention of ”The Second Part” shows that Yonge regarded On Husbandry (De Agricultura) to be closely tied to Concerning Noah’s Work as a Planter (De Plantatione). Ouranos , “heaven;” as if derived from horos or houros , “a boundary.” This is similar to what Ovid says, which may be translated — ”And while all other creatures from their birth / With downcast eyes gaze on their kindred earth, / He bids man walk erect, and scan the heaven, / From whence he sprung, to which his hopes are given.” Exodus 31:2 is the passage alluded to, and not any verse in Leviticus. Genesis 25:27, where the expression, however, is “dwelling in tents.” This passage is certainly corrupt. Markland thinks that some words at least have been lost. There is some corruption in the Greek text here. Yonge’s title, A Treatise on the Words that Noah Uttered When He Awoke from His Wine, or On Sobriety . Yonge’s title, A Treatise on the Confusion of Languages. The text has aoratois , “invisible,” but I have followed Mangey’s translation, who reads arrhektois . The remainder of the sentence is exceedingly corrupt. I have translated Mangey’s Latin translation.He pronounces the whole passage in the original text corrupt and unintelligible. The word translated “fever” is politidos , a word manifestly corrupt. This passage again in the text is unintelligible, and pronounced by Mangey to be in a state of hopeless corruption. Here again Mangey supposes the text to be hopelessly corrupt. The word there is ekousion , for which he proposes and translates phorton ton etesion . The Greek text has otion , which is either nonsense, or at least the opposite of what must be meant. There is probably some corruption here. The marginal reference is to Numbers 21:41 and there are only thirty-five verses in the chapter.

The same thing has occurred in one or two previous instances. The Greek is dicha temnein , as if dikaiosyne , “justice,” were derive from dicha , “in two parts.” Yonge’s title, A Treatise on the Meeting for the Sake of Seeking Instruction. This is scarcely sense, but the truth probably is that the passage is corrupt. Mangey proposes one or two emendations, but they are not very satisfactory. Yonge’s title, A Treatise on Fugitives. The rest of this chapter is lost. There is some obscurity in the sense here. Mangey proposes instead of hoide pou , to read oudepou , but it does not seem any more intelligible than that in the text. Yonge’s title, A Treatise on the Question Why Certain Names in the Holy Scripture Are Changed. This passage is given up by Mangey as corrupt and quite unintelligible.

Mangey corrects it and gives a Latin translation which I have followed. The text here is very corrupt. Mangey adopts the emendations of Markland, and I have followed his translation. This passage is very corrupt in the original. I have followed Mangey in adopting the corrections of Marsland. There is an hiatus in the text here. This resembles what is said by Horace in A. P. 390 and in Epist. I. 18.71. Yonge’s title, A Treatise on the Doctrine that Dreams Are Sent from God. The Greek word is lopodyteo . A lopodytes was one who frequented the baths for the purpose of stealing the clothes of the bathers. The marginal note in our Bible translates Israel, “a prince of God.” Genesis 32:25; where, however, the expression of the Bible is “the hollow of Jacob’s thigh was out of joint.” The text is very corrupt here. I have followed Mangey’s reading and translation. There is an hiatus here, which cannot be filled up satisfactorily. The whole of the rest of the chapter is pronounced by Mangey to be obscure and corrupt, and almost unintelligible. Mangey thinks that this passage is corrupt, and proposes to alter naus into apnous , “dead,” but it seems unnecessary. There is an hiatus here, and there is a good deal of corruption about the beginning of this book. There is an unavoidable obscurity in the translation here. The Greek word archai , which means beginnings, or principles, and also governments. The rest of this treatise is lost. Yonge’s title, A Treatise on the Life of the Wise Man Made Perfect by Instruction or, On the Unwritten Law, That Is To Say, On Abraham. This is not the translation of the Bible which says “and Enoch walked with God, and he was not, for God took him.” Yonge’s title, A Treatise of the Life of a Man Occupied with Affairs of State, or On Joseph. Yonge’s full title, A Treatise on the Life of Moses, that is to say, On the Theology and Prophetic Office of Moses, Book I. The similitude of this passage to Sir William Jones’ Ode is very remarkable: “What constitutes a state.” The text here is very corrupt. The brothers are Jacob and Esau, Jacob being the father of the Israelites and Esau of the Edomites. Yonge’s full title, A Treatise on the Life of Moses, that is to say, On the Theology and Prophetic Office of Moses, Book II. Yonge’s translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic Office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (=XIII in the Loeb). Yonge’s “treatise” concludes with number XXXIX (=LI in the Loeb). The publisher has elected to follow the Loeb numbering. Yonge’s title, A Treatise Concerning the Ten Commandments, Which Are the Heads of the Law. Liddell and Scott explain this as meaning such even numbers as become odd when divided, as 2, 6, 10, 14, etc. Dios kouroi. Sons of Jupiter, i.e., Castor and Pollux. The Gemini or Twins of the Zodiac. The story of their living and dying on alternate days is alluded to by Virgil, Aen. 6., where Aeneas says (as it is translated by Dryden) — ”If Pollux, off’ring his alternate life, / Could free his brother; and can daily go / By turns aloft, by turns descend below.” This was one of the things which especially excited the ridicule of the Romans. Juvenal says, Sat. 15.1, (as it is translated by Gifford) — ”Who knows not to what monstrous gods, my friend, / The mad inhabitants of Egypt bend? / The snake devouring ibis, these enshrine / Those think the crocodile alone divine; / Others, where Thebes’ vast ruins strew the ground / And shattered Memnon yields a magic sound, / Set up a glittering brute of uncouth shape, / And bow before the image of an ape! / Thousands regard the hound with holy fear, / Not one Diana.” Yonge’s title, A Treatise on Circumcision. The Greek word is anthrax , which also signifies a coal. The Latin, from which our carbuncle is derived, carbunculus , a diminutive of carbo , which also means a coal. Yonge’s translation includes a separate treatise title at this point: On Monarchy, Book I . Accordingly, his next paragraph begins with roman numeral I (=III in Loeb). Yonge’s “treatise” concludes with number IX (=XI in the Loeb). The publisher has elected to follow the Loeb numbering. Mangey thinks that there is a considerable hiatus here. What follows relates to the regulations respecting proselytes, which as the text stands is in no way connected with what has gone before about the worship of God. This prophecy, Deuteronomy 18:18, is always looked upon as one of the most remarkable of the early prophecies of our Saviour. Yonge’s translation includes a separate treatise title at this point: On the Monarchy, Book II . Accordingly, his next paragraph begins with roman numeral I (=XII in the Loeb). Yonge’s “treatise” concludes with number XV (=XXVI in the Loeb). The publisher has elected to follow the Loeb numbering. The Greek for a pomegranate is rhoia , or rhoiskos , which Philo imagines to be derived from rheo , “to flow.” Yonge’s translation includes a separate treatise title at this point: On the Question: What the Rewards and Honours Are Which Belong to the Priests . Accordingly, his next paragraph begins with roman numeral I (=XVII in the Loeb). Yonge’s “treatise” concludes with number VI (=XXXII in the Loeb). The publisher has elected to follow the Loeb numbering. The above passage is quite unintelligible in the Greek, and is given up by Mangey as irremediably corrupt. The Greek word here used is seio , and the word used for jawbone is siagon , which Philo appears to think may be derived from seio . Yonge’s translation includes a separate treatise title at this point: On Animals Fit for Sacrifice, or On Victims . Accordingly, his next paragraph begins with roman numeral I (=XXXIII in the Loeb).

Yonge’s “treatise” concludes with number XV (=XLVII in the Loeb).

The publisher has elected to follow the Loeb numbering. Sections 177-193 were omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These sections have been newly translated for this edition. An alternative would be to understand teleion as a predicate adjective and supply an einai which would mean “that the number of animals to be sacrificed should be perfect.” The absence of a definite article before “perfect number” suggests the translation in the text is preferable. The exact meaning of ieromenia is unclear. The best explanation of the term was suggested by a scholiast on Pindar Nem. 3.2 who explained that the beginnings of months were sacred (A. B.

Drachmann, Scholia Vetera in Pindari Carmina [3 vols., Leipzig: B.

G. Teubner, 1903-27] 3:42). Thus understood to be Philo’s designation for the feast day which opens the sacred month, it is here consistently translated “the feast which begins the sacred month.” Cohn emended meden to mede in order to avoid the notion of sinlessness in the text. The translation follows the MSS since they offer the more difficult reading and this is a rhetorical statement designed to commend repentance, not make an observation on human perfection. Although S. Daniel included a negative in her edition (PAPM 24) — [ouk ] aponemetai (“is not distributed”) — in order to harmonize this statement with 1.232 and 1.244, this translation has followed the more difficult reading. Yonge’s translation includes a separate treatise title at this point: On Those Who Offer Sacrifice . Accordingly, his next paragraph begins with roman numeral I (=XLVIII in the Loeb). Yonge’s “treatise” concludes with number XVI (=LXIII in the Loeb). The publisher has elected to follow the Loeb numbering. Yonge’s translation places sections 280-284 after what is section in the Loeb and makes them part of a new treatise entitled On the Commandment that the Wages of a Harlot Are Not To Be Received in the Sacred Treasury . The sections are included here in their proper place. This refers to the same idea so beautifully expressed by Virgil, Georgie 4.548 (as it is translated by Dryden) — ”His mother’s precepts he performs with care; / The temple visits and adores with prayer; / Four altars raises; from his herd he culls, / For slaughter, four the fairest of his bulls; / Four heifers from his female store he took, / All fair and all unknowing of the yoke, / Nine mornings thence with sacrifice and prayers, / The powers atoned, he to the grove repairs. / Behold a prodigy! for from within / The broken vowels and the bloated skin, / A buzzing noise of bees his ears alarms: / Straight issue through the sides assembling swarms, / Dark as a cloud they make a wheeling flight, / Then on a neighbouring tree, descending light: / Like a large cluster of black grapes they show, / And make a large dependance from the bough.” Yonge’s translation includes a separate treatise title at this point: On the Commandment that the Wages of a Harlot Are Not To Be Received in the Sacred Treasury . The first three paragraphs of this “treatise” are actually sections 280-284 of The Special Laws, I which have been relocated to their proper positon. The remainder of the “treatise” more correctly belongs to On the Sacrifices of Abel and Cain 1.21-33 and have been relocated accordingly. Yonge’s title, A Treatise on the Special Laws, Which Are Referred to Three Articles of the Decalogue, Namely the Third, Fourth, and Fifth; About Oaths, and the Reverence Due to Them; About the Holy Sabbath; About the Honour To Be Paid to Parents. Yonge’s translation includes a separate treatise title at this point: On the Number Seven . His next division begins and ends with roman numeral I (=X in the Loeb). The publisher has elected to follow the Loeb numbering. Yonge’s translation includes a separate treatise title at this point: To Show That the Festivals Are Ten in Number . This “treatise” begins with roman numeral I (=XI in the Loeb), enumerates each of the ten festivals individually, and extends through Loeb number 214. The publisher has elected to follow the Loeb numbering. Sections 124-139 were omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this edition. Sections 142-144 were omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume. Sections 153-154 were omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume. Section 161 was omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume. Sections 163-174 were omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume. There is a clear problem with the text here, i.e., the noun ochlon lacks a verb. Sections 177-180 were omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume. Literally, “being the sum of its own parts to which it is equal.” In mathematical notation: 1 + 2 + 3 = 6 = 1 x 2 x 3. The “or” is in section 181. The whole of this passage appears corrupt and unintelligible. Mangey especially points out that what was forbidden was not to offer unleavened bread, but leavened bread upon the altar. See Exodus 23:18. Part of section 183 was omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume. Part of sections 193-194 was omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume. Part of sections 199-200 was omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume. This is probably a reference to the tractate Concerning Numbers mentioned in QG 4.110 and Mos. 2.115. Panteleia is a Pythagorean name for the number ten. The text literally says: “the 11/3 through four, the 11/2 through five, the doubled through the octave, the quadrupled through the double octave, and it also has the 11/8 ratio ...” Philo has a fuller statement in Opif. 48. In each instance he is following the Pythagoreans who applied number theory to music. For similar treatments see Plutarch, Moralia 1139D (Mus . 23) and Sextus Empiricus Adv. Math. 7.94-95. Portions of sections 207, 209, 212, 213 were omitted in Yonge’s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume. The term dynamei is problematic here. It normally means “squared” — as Colson recognized — but is here understood more generally. There is no verb in the text. The translation follows one of Cohn’s conjectures [metabainei ] which matches metabasin nicely. I have translated this as it is printed in Schwichest’s edition. Mangey makes the treatise end at “mother.” Yonge’s translation includes a separate treatise title at this point: On the Festival of the Basket of First-Fruits and notes that it is not given in Mangey’s edition. Accordingly, his next paragraph begins with roman numeral I (=XXXIV in the Loeb). Yonge’s “treatise” concludes with number IV (=Loeb XXXVII). The publisher has elected to follow the Loeb numbering. Castallus is interpreted “a basket with a pointed bottom.” Yonge’s translation includes a separate treatise title at this point: On the Honour Commanded To Be Paid to Parents . Accordingly, his next paragraph begins with roman numeral I (=XXXVIII in the Loeb).

Yonge’s “treatise” concludes with number XI (=XLVIII in the Loeb).

The publisher has elected to follow the Loeb numbering. Yonge’s title, A Treatise on Those Special Laws Which Are Referrible to Two Commandments in the Decalogue, the Sixth and Seventh, Against Adulterers and All Lewd Persons, and Against Murderers and All Violence. This is the subject, in fact, of the Oedipus Tyrannus of Sophocles.

Philo alludes afterwards to the wars which are the subject of the Ept’ epi Tebas of Aeschylus. This story is alluded to by many poets, and especially by Virgil, Aeneid 6.24 (as it is translated by Dryden) — “There too, in living sculpture, might be seen / The mad affection of the Cretan queen: / Then how she cheats her bellowing lover’s eye: / The rushing leap; the doubtful progeny: / The lower part a beast, a man above; / The monument of their polluted love.” Ovid describes this animal more than once (A.A. 2.24; Her. 10.101). There appears to be an hiatus in the text here. There is clearly a want of connection and coherence in the rest of the sentence as it stands now. Yonge’s title, A Treatise on Those Special Laws Which Are Contained Under and Have Reference to the Eighth and Ninth, and Tenth Commandments. This resembles Ovid, which may be translated — “Check the first rise: all remedy’s too late / When long delay has made the mischief great.” The story of Tantalus is told in Homer, Od. 11.581 (as it is translated by Pope) — “There Tantalus along the Stygian bounds, / Pours out deep groans (with groans all hell resounds); / Ev’n in the circling floods refreshment craves, / And pines with thirst among a sea of waves; / When to the water he his lip applies, / Back from his lip the treacherous water flies. / Above, beneath, around his hapless head, / Trees of all kinds delicious fruitage spread; / There figs, sky-dyed, a purple hue disclose, / Green looks the olive, the pomegranate glows; / There dangling pears exalting scents unfold, / And yellow apples ripen into gold. / The first he strives to seize; but blasts arise, / Toss it on high, and whirl it to the skies.” So called from herpo , “to creep.” The diaulos was the race in which the runners ran to the goal and back to the starting post. See Numbers 11:34: “And he called the name of that place Kibroth-hattaavah, because there they buried the people that lusted.” Yonge’s translation includes a separate treatise title at this point: On Justice . The publisher has elected to follow the Loeb numbering. Yonge’s translation includes a separate treatise title at this point: On the Creation of Magistrates . Accordingly, his next paragraph begins with roman numeral I (=XXIX in the Loeb). Yonge’s “treatise” concludes with number XIV (=XLII in the Loeb). The publisher has elected to follow the Loeb numbering. The text has eumeneia , which Mangey pronounces corrupt. Yonge’s title, A Treatise on Three Virtues, That Is To Say, On Courage, Humanity, and Repentance. This seems to be an imitation of what Plato says in the Protagoras. “We must not look upon all bold (tharraleous ) men as courageous (andreious ), for boldness is derived from human skill, or from anger, or from madness; but courage arises only from nature, and from a good disposition of the soul.” — P. 350. The Greek word is sophrosyne , from sozo , “to preserve,” and phen , “the mind,” or as Philo says, from soteria , “salvation,” to phronounti , “to our thinking part.” The Greek is sphagia , not thysia . This idea is deservedly reprobated by Cicero, De Amic. 16. “We shall be able to arrive at another definition of true friendship when we have first mentioned what Scipio was accustomed to blame with great indignation. He used to say that no sentence more hostile to friendship, or more at variance with every correct notion of it, could possibly be found, than that one of the man who said that it became a man always to form a friendship with the idea that he might some day or other hate his friend. And he said that he could never be induced to believe that this, as some people fancied, had been said by Bias, who was accounted one of the seven wise men, but he looked upon it as the saying of some profligate or ambitious man, or of some one who referred everything to the preservation of his own powers.” The expression occurs in Theognis, 16.7. Pindar says nothing of the sort. The passage which Philo appears to allude to is the beginning of the second Olympic Ode which Horace has translated, Od. I. 12.1. Sections 187-227 appear out of sequence in Yonge’s edition under a separate treatise title: On Nobility . The publisher has elected to include them here to conform to the Cohn-Wendland (Loeb) sequence and numbering. There appears to be a considerable hiatus in the text here. Yonge’s translation includes a separate treatise title at this point: On Curses. Accordingly, his next paragraph begins with roman numeral I (=XXI in the Loeb). Yonge’s “treatise” concludes with number IX (=XXIV in the Loeb). The publisher has elected to follow the Loeb numbering. This contrast of present misery with former splendour is one of the circumstances mentioned by Thuycydides as enhancing the terrors of the disasters the Athenians met with in Sicily. 7.75. Yonge’s translation includes several sections at this point under a separate treatise title: On Nobility . The publisher has elected to relocate the material as sections 187-227 of On the Virtues to conform to the Cohn-Wendland (Loeb) sequence and numbering. Yonge’s title, A Treatise To Prove That Every Man Who is Virtuous is Also Free. Compare Moore — ”You may break, you may shatter the vase if you will, / But the scent of the roses will hang round it still.” It is not known from what play this line comes; it is placed among the Incerta Fragments, No. 89, by Brunck. This line is from an unknown tragedy by Euripides. Fragmenta Incerta, 348. This is a fragment of Euripides from the Syleus. Fr. 2. Some editions print this as a quotation, but Mangey does not. It is not known where it comes from if it is one. There is a considerable hiatus in the text here. The Greek is essaion e hosion , as if essaion was only a variety of the word hosion , “holy.” Euripides Frag. Incert. 495. Hom. Il. 6:409. Euripides, Hecuba, 548. This is a parody on Hom. Il. 1.180, where Agamemnon speaks to Achilles. The Furies. Fragmenta Incerta, 495. Aesch. Fragm. 648. This again is from the Syleus of Euripides. From Theognis Carm. 41. From therapeuo , “to heal.” The Greek is exapsis , as if ephaistos were also derived from aptomai , being akin to aphe . The Greek word is hairesthai , to which Hera has some similarity in sound. The Greek word is poton , derived from 3rd sing. perf. pass. of pino pepotai , from the 2nd sing. of which Peposai , poseidon may probably be derived. The Greek word is meter , evidently the root of Demeter . The remainder of this section originally appeared in section 55. The material has been reordered to reflect the Loeb sequence. Yonge’s title, A Treatise on the Incorruptibility of the World. This is similar to Lucretius’s doctrine — Nil igitur fieri de nihilo posse putandum est. From the Chrysippus of Euripides. Timaeus, p. 40. There is probably some corruption in the text here. Hesiod, Theogon, 116. Chysis , as if chaos were derived from cheo , “to pour.” Yonge’s MS. sequence for sections 24-77 differs from the Cohn- Wendland text (Loeb). The material has been reordered to reflect the Loeb sequence. Timaeus, p. 32. A fragment from the Chryssipus of Euripides. Homer, Odyssey 6.107, where the lines quoted are applied to Latona among her nymphs. Timaeus, p. 33. From the Myrmidons of Aeschylus. The passage is evidently the original of the stanza in Waller’s Ode to a Lady Singing — “That eagle’s fate and mine are one, / Who on the shaft that made him die, / Espied a feather of his own, / Wherewith he wont to soar so high.” There is supposed to be a very large hiatus here. Philo is playing here on the two meanings of the word kosmos , which signified both “order” and “the world.” Panta doroumenen . There seems a line or two lost here. The Greek word is anaphaneisa , from which Anaphe is derived. Dele , from which Delos is derived. Yonge’s translation places the following excerpt after section 122.

Present arrangement reflects the Loeb sequence. This is part of an ode now lost. Homer, Il. 6.147. This is alluded to by Virgil, Aen. 3.419 (as it is translated by Dryden) — ”The Italian shore / And fair Sicilia’s coast were one before / An earthquake caused the flaw; the roaring tides / The passage broke that land from land divides, / And where the lands retired the rushing ocean rides / Distinguished by the straits on either hand / Now rising cities in long order stand, / And fruitful fields; so much can time invade / The mouldering work that beauteous nature made.” Rhegion , from rhegnymi , “to break.” She was the sister of the emperor, and at her death her brother ordered that divine honours should be paid to her. This was a common place of banishment for criminals, Juvenal 1.72. Now Cape Colonna. This is evidently taken from Deuteronomy 28:66, “And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life: in the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.” This is like the passage in Shakespeare — ”Cowards die many times before their deaths; / The brave men only taste of death but once.” Yonge has a section titled Fragments of Lost Works , which includes what is recognized as Philo’s Hypothetica and On Providence (Fragments I and II) . These fragments appear in Eusebius’ Preparation of the Gospel (P.E.) . Hypothetica and On Providence (Fragments I and II) appear out of sequence in Yonge’s edition and have been reordered to conform to the Cohn-Wendland (Loeb) sequence. Yonge also includes some of Eusebius’ prefatory material for On Providence (Fragments I and II) not included in Loeb. Horace alludes to the story of Damocles, Od. III. 1.16 (which may be translated) — ”Care murders sleep; the man who’s learnt to dread / The sword unsafely trembling o’er his head, / In vain to court his sad distracted taste / The table groans beneath the varied feast. / Sad Philomel’s untutored song is vain, / And vain the swelling flute’s more laboured strain, / To close his eyes in sleep, the envied lot / Of weary peasant in his humbler cot.” This theory of the eclipses of the sun and other natural prodigies being prophetic of events on earth, is expressed by Virgil in a passage of the most exquisite beauty in reference to Caesar’s death, Georg. 1.462 (as it is translated by Dryden) — ”The unerring sun by certain signs declares / What the late eve or early morn prepares, / And when the south projects a stormy day, / And when the clearing north will puff the clouds away. / The sun reveals the secrets of the sky, / And who dares give the source of light the lie? / The change of empires often he declares, / Fierce tumults, hidden treasons, open wars. / He first the fate of Caesar did foretell, / And pitied Rome, when Rome in Caesar fell, / In iron clouds concealed the public light, / And impious mortals feared eternal night. / Nor was the fact foretold by him alone, / Nature herself stood forth and seconded the sun. / Earth, air, and seas with prodigies were signed, / And birds obscene and howling dogs divined; / What rocks did Aetna’s bellowing mouth expire / From her torn entrails! and what floods of fire. / What clanks were heard in German skies afar / Of arms and armies rushing to the war. / Dire earthquakes rent the solid Alps below, / And from their summits shook the eternal snow. / Pale spectres in the close of night were seen, / And voices heard of more than mortal men. / In silent groves dumb sheep and oxen spoke, / And streams ran backward and their beds forsook; / The yawning earth disclosed the abyss of hell, / The weeping statues did the wars foretell, / And holy sweat from brazen idols fell. / Then rising in his might, the king of floods / Rushed through the forests, tore the lofty woods, / And rolling onwards, with a sweepy sway / Bore houses, lands, and labouring hinds away. / Blood sprang from wells, wolves howled in turns by night, / And boding victims did the priests affright. / Such peals of thunder never poured from high, / Nor forky lightnings flashed from such a sullen sky; / Red meteors ran across the ethereal space, / Stars disappeared and comets took their place. / For this the Emathian plains once more were strewed / With Roman bodies, and just heaven thought good / To fatten twice those fields with Roman blood.” Yonge’s edition includes numerous miscellaneous fragments including From the Parallels of John of Damascus (which includes Greek fragments from Quaestiones in Genesis et Exodum , whose translation is generally based on Armenian), from An Anonymous Collection in the Bodleian Library at Oxford , and from An Unpublished Manuscript in the Library of the French King . These have been relocated to an appendix in this volume. Yonge’s title, A Treatise on the Virtues and on the Office of Ambassadors. Addressed to Caius. The publisher has chosen to use ‘Gaius’ rather than Yonge’s variant spelling of the name. There seems some corruption in the text here. The golden age was said to have existed during the reign of Saturn upon earth. So Tibullus and Virgil. So Virgil says, Aen. 4.174. Caligula was the son of Germanicus and Agrippina. The passage in Homer is to be found at Odyssey 4.363. It is imitated more concisely by Virgil, Georg. 4.410, who makes Cyrene tell Aristaeus (which is thus translated by Pope) — ”Instant he wears, elusive of the rape, / The mimic force of every savage shape: / Or glides with liquid lapse a murm’ring stream, / Or wrapt in flame, he glows at every limb. / Yet still retentive, with redoubled might / Thro’ each vain passive form constrains his flight. / But when, his native shape resumed, he stands / Patient of conquest, and your cause demands; / The cause that urg’d the bold attempt declare, / And soothe the vanquish’d with a victor’s prayer. / The bands relaxed, implore the seer to say / What godhead interdicts the wat’ry way.” from hermeneuo , “to interpret.” This is one of the attributes of Apollo of which he boasts to Daphne, Met. l. 461 (as it is translated by Dryden) — ”Medicine is mine; what herbs and simples grow / In fields and forests, all their powers I know, / And am the great physician called below. / Alas, that fields and forests can afford / No remedies to heal their lovesick lord. / To cure the pains of love no plant avails, / And his own physic the physician fails.” The Greek word is aregein , from which Philo supposes Ares , the Greek name of Mars, to be derived. He alludes here to the war between Caesar and Pompey. Pompey had been governor of Syria, and Virgil speaks of him as relying on his eastern forces, Aen. 6.832 (as it is translated by Dryden) — ”The pair you see in equal armour shine, / Now, friends below, in close embraces join; / But when they leave the shady realms of night, / And clothed in bodies breathe your upper light, / With mortal hate each other shall pursue, / What wars, what wounds, what slaughter shall ensue. / From Alpine heights the father first descends, / His daughter’s husband in the plain attends, / His daughter’s husband arms his eastern friends.” He is attributing an honour to Augustus which does not belong to him. It was Pompey who cleared the sea of pirates. Hom. Il. 2:204. There seems some corruption in the text here. The time allotted to the speeches of advocates in the Athenian courts of justice was measured by a waterclock, klepsydra , something like our hour-glass of sand. Yonge’s edition inserts a separate treatise not found in Cohn- Wendland (Loeb), entitled Concerning the World . In a note, Yonge asserts that it is virtually identical to the Loeb treatise, On the Eternity of the World (which Yonge titled, On the Incorruptibility of the World ). This treatise has been relegated to an appendix in this volume. Yonge’s title, A Volume of Questions, and Solutions to Those Questions, Which Arise in Genesis . Yonge had access only to Aucher’s Latin translation of Aucher’s Armenian version (J. B.