---
title: "Concerning the Ten Commandments, which are the Heads of the Law"
author: "Philo of Alexandria"
translator: "C. D. Yonge"
languages: [en]
shelf: "Second Temple"
section: 10 of 16
url: https://scriptura.si/works/philo-tlg023-yonge-ogl/10/
cite: "Philo of Alexandria, tr. C. D. Yonge, Concerning the Ten Commandments, which are the Heads of the Law, section 10. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg023-yonge-ogl/10/"
---

# Concerning the Ten Commandments, which are the Heads of the Law

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

## 10. Section 105

Source: https://scriptura.si/works/philo-tlg023-yonge-ogl/10/ · cite a paragraph as https://scriptura.si/works/philo-tlg023-yonge-ogl/10/#p-N

[¶0] For all these reasons, and more besides, the number seven is honoured. But there is no one cause on account of which it has received its precedence so completely, as because it is by its means that the Creator and Father of the universe is most especially made manifest; for the mind beholds God in this as in a mirror, acting, and creating the world, and managing the whole universe.

### Section 106

[¶2] And after this commandment relating to the seventh day he gives the fifth, which concerns the honour to be paid to parents, giving it a position on the confines of the two tables of five commandments each; for being the concluding one of the first table, in which the most sacred duties to the Deity are enjoined, it has also some connection with the second table which comprehends the obligations towards our fellow creatures;

### Section 107

[¶4] and the cause of this, I imagine, is as follows: The nature of one’s parents appears to be something on the confines between immortal and mortal essences. Of mortal essence, on account of their relationship to men and also to other animals, and likewise of the perishable nature of the body. And of immortal essence, by reason of the similarity of the act of generation to God the Father of the universe.

### Section 108

[¶6] But it has often happened that men have attached themselves to one of these divisions, and have seemed to neglect the other; for being filled with a sincere love for piety, they have renounced all other occupations and considerations, and have devoted the whole of their lives to the service of God.

### Section 109

[¶8] But they who have thought that beyond their duties to their fellow men there was no such thing as goodness, have clung solely to their fellowship with and to the society of men, and, being wholly occupied by a love of the society of men, have invited all men to an equal participation in all their good things, labouring at the same time to the best of their power to alleviate all their disasters.

### Section 110

[¶10] Now, one may properly call both these latter, these philanthropic men, and also the former class, the lovers of God, but half perfect in virtue; for those only are perfect who have a good reputation in both points: but those who do not attend to their duties towards men so as to rejoice with them at their common blessings, or to grieve with them at events of a contrary character, and who yet do not devote themselves to piety and holiness towards God, may be thought to have changed into the nature of wild beasts, the very pre-eminence among whom, in point of ferocity, those are entitled to who neglect their parents, being hostile to both the divisions of virtue above mentioned, namely, piety towards God, and their duty towards men.

### Section 111

[¶12] Let them, then, not be ignorant that they are convicted before the two tribunals which are the only ones which exist in nature, of impiety as regards their duty towards God, as not worshipping those who have introduced beings who do not exist into existence, and who, in this respect, have imitated God; and as regards their duty towards men, of misanthropy and cruelty.

### Section 112

[¶14] For to whom else will those men do good who neglect their nearest relations and and those who have bestowed the greatest gifts upon them, some of which are of so great a character that they do not admit of any requital? For how can he who has been begotten by a parent, in requital again beget his parents, since nature has bestowed on parents this especial endowment in respect of their children, which can never be requited or recompensed? On which account it is becoming to a man to feel exceeding indignation when people, because they are unable to make a full return for the benefits which they have received, do not choose to make the very slightest;

### Section 113

[¶16] to whom I might say, with perfect propriety, that wild beasts even must be made tame towards men; and, indeed, I have frequently known instances of lions being domesticated, and bears and leopards, and made gentle, not only to those who feed them, by reason of their gratitude for necessaries, but also to others, on account, in my opinion, of their resemblance to their feeders.

[¶17] For it is always well that what is worse should follow what is better, from a hope of deriving improvement;

### Section 114

[¶19] but in this case I shall be constrained to use an entirely opposite language. You who are men, are imitators of some wild beasts. Even the beasts have learnt and know how to requite with service those who have done them service. Dogs who keep the house will defend their masters, and encounter death for their sakes when any danger suddenly overtakes them. And they say that the dogs employed among flocks of sheep will fight on behalf of the flocks, and endure till they either obtain the victory or meet with death, for the sake of protecting the shepherds themselves from injury.

### Section 115

[¶21] Is it not then the most shameful of all shameful things for a man, in respect of the requital of favours, to be left behind by a dog, for that being, which of all others is the most gentle, to be outrun by the most audacious of beasts? But if we will not be taught by the land animals, let us go across to the nature of the winged birds which traverse the air, and learn what we have need of from them.

### Section 116

[¶23] In the case of storks the old birds remain in their nests because they are unable to fly; but their children, I had very nearly said, traverse the whole of earth and sea, and from all quarters provide their parents with what is necessary for them.