---
title: "On the Confusion of Languages"
author: "Philo of Alexandria"
translator: "C. D. Yonge"
languages: [en]
shelf: "Second Temple"
section: 8 of 16
url: https://scriptura.si/works/philo-tlg013-yonge-ogl/8/
cite: "Philo of Alexandria, tr. C. D. Yonge, On the Confusion of Languages, section 8. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg013-yonge-ogl/8/"
---

# On the Confusion of Languages

*Philo of Alexandria, tr. C. D. Yonge*

## 8. Section 91

Source: https://scriptura.si/works/philo-tlg013-yonge-ogl/8/ · cite a paragraph as https://scriptura.si/works/philo-tlg013-yonge-ogl/8/#p-N

[¶0] And before now some persons, even more excessively extravagant in wickedness than these, have not only prepared their own souls for such actions, but have also put a force upon those of a superior class and of the genus which is endowed with acuteness of vision, and have "compelled them to make bricks and to build strong cities" Exodus i. 11. for the mind, which has Exodus i. 11. appeared to occupy the place of king, wishing to point out this fact, that what is good is the slave of what is evil, and that subjection to the passions is more powerful than tranquillity of soul, and prudence, and all virtue is, but, as it were, a subject of folly and all wickedness, so as of necessity to minister in all the matters which the master power enjoins;

### Section 92

[¶2] for behold, says Moses, the most pure, and brilliant, and far-sighted eye of the soul, to which alone it is permitted to behold God, by name Israel, being formerly bound in the corporeal nets of Egypt, endures severe commands, so as to be compelled to make bricks and all sorts of things of clay with the most grievous and intolerable labours, at which it is very naturally pained, and at which it groans, having laid up this, as it were, to be its only treasure amid its evils, the power of bewailing its present distresses.

### Section 93

[¶4] For it is said, very correctly, that "the children of Israel groaned by reason of their tasks." Exodus ii. 23. And what man in his senses is there who, if he saw the tasks of the generality of men, and the exceeding earnestness with which they labour at the pursuits to which they are accustomed to devote themselves, whether it be the acquisition of money, or glory, or the enjoyment of pleasure, would not be greatly concerned and cry out to God, the only Saviour, that he would lighten their labours, and pay a ransom and price for the salvation of the soul, so as to emancipate and deliver it?

### Section 94

[¶6] What, then, is the surest freedom? The service of the only wise God, as the scriptures testify, in which it is said, "Send forth the people, that they may serve me." Exodus viii. 1.

### Section 95

[¶8] But it is a peculiar property of those who serve the living God neither to regard the works of cup-bearers, or bakers, or cooks, or any other earthly employments, nor to trouble themselves about arranging or adorning their bodies like bricks, but to mount up with their reason to the height of heaven, having elected Moses, the type of the race which loves God, to be the guide of their path;

### Section 96

[¶10] for then "they will see the place which is visible," Exodus xxiv. 10. on which the unchangeable and unalterable God stands; and the footstool beneath his feet, which is, as it were, a work of sapphire stone, and, as it were, a resemblance to the firmament of heaven, namely, the world perceptible by the outward senses, which he describes allegorically by these figures.

### Section 97

[¶12] For it is very suitable for those who have made an association for Exodus ii. 23. Exodus viii. 1. Exodus xxiv. 10. the purpose of learning to desire to see him; and, if they are unable to do that, at least to see his image, the most sacred word, and, next to that, the most perfect work of all the things perceptible by the outward senses, namely, the world? For to philosophise is nothing else but to desire to see these things accurately.

### Section 98

[¶14] But he says that the world perceptible to the outward senses is, as it were, the footstool of God on this account: first of all, that he may show that there is no efficient cause in the creatures; secondly, for the purpose of displaying that even the whole world has not a free and unrestrained spontaneous motion of its own, but God, the ruler of the universe, takes his stand upon it, regulating it and directing everything in a saving manner by the helm of his wisdom, using, in truth, neither hands nor feet, nor any other part whatever such as belongs to created objects; for God is not as man, but the reason why we at times represent him as such, for the sake of instruction, is because we are unable to advance out of ourselves, but derive our apprehension of the uncreate God from the circumstances with which we ourselves are surrounded.

### Section 99

[¶16] And it is very beautifully said by Moses, in the form of a parable, when he speaks of the world as if it resembled a brick; for the world appears to stand and to be firmly fixed like a brick in a house, as far as the vision of the sight of the outward senses can inform us, but it has a very swift motion, and one which is able to outstrip all particular motions.

### Section 100

[¶18] For the eyes of our body look upon the appearance of the sun by day and of the moon by night as standing still, and yet who is there who does not know that the rapidity of movements of these two bodies is incomparable, since they go round the whole heaven in one day? Thus, indeed, the universal heaven itself also, while appearing to stand still, revolves in a circle; its movement being detected and comprehended by the invisible and more divine eye which is placed in our mind.

### Section 101

[¶20] And they are represented as baking the bricks in the fire, for the purpose of intimating by this symbolical expression that they are strengthened and hardened as to their vices and their passions by warm and most energetic reason, so that they can never be overthrown by the body-guards of wisdom, by whom engines for their defeat are being continually put in operation.

### Section 102

[¶22] On which account we have this further statement also made, "Their brick was to them for stone;" for the weak and lax character of that impetuosity which is not in company with reason, when it is closely pressed and condensed so as to assume a nature capable of solidity and resistance, owes this change to powerful reasons and most convincing demonstrations; the comprehension of such speculations being, in a manner, endowed with manliness and vigour, which comprehensions, while in a tender age, melt away by reason of the mixture of the soul, which is not as yet able to consolidate and preserve the character impressed upon it.

### Section 103

[¶24] "And they had slime for mortar;" not, on the contrary, mortar for slime. For the wicked appear to strengthen and fortify what is weak against what is more powerful, and from their own resources to consolidate and preserve what melts and flows away from such things, in order that they may aim and shoot at virtue from a safe place. But the merciful God and father of the good will not permit their buildings to be established in indissoluble safety, their work of melting zeal not being able to withstand, but becoming like soft mud.