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Appendix To De Confusione

§ 5. All of whom are agreed that the earth is the centre of the universe. Cf. Aristot. De Caelo, ii. 13, 293 a τῶν πλείστων ἐπὶ τοῦ μέσου κεῖσθαι (sc. τὴν γῆν) λεγόντων. The contrary opinion, that the centre is fire, was held by the Pythagoreans. Cf. also Diog. Laert. ix. 57.

§ 24. Creeping and flying . . . beasts. Evidently these represent the θῦμος and ἐπιθυμία in the whole ψυχή though Philo does not show which is which, cf. § 21. Judging from that we may suppose that the “flying” are the ἐπιθυμίαι.

§ 27. Veiled under their name of Sodomite. The phrase κατὰ γλῶτταν does not imply a Hebrew word, for the other two examples in the index (αἴθειν 156 below, Ἄρης from ἀρήγειν, Leg. ad Gaium 112) are both Greek. A γλῶσσα is often an obscure word which requires explanation (hence our glossary). So ἡμεῖς δὲ οὐδὲ ποιητὰς ἐπαινοῦμεν τοὺς κατὰ γλῶσσαν γράφοντας ποιήματα, Lucian, Lexiph. 25. Cf. “lingua secretior, quas Graeci γλῶσσας vocant,” Quintilian, i. 35.

§ 44. Jer. xv. 10. Other mss. of the lxx have οὐκ ὠφέλησα οὐδὲ ὠφέλησάν με, and so some of the mss. of Philo. Origen, however, remarks that while most of the copies of the lxx have ὠφέλ-, the best and those most conforming to the Hebrew have ὠφείλ-, Wendland adopted ὠφείλ- on the grounds (1) that the better mss. of Philo have it, (2) that it is supported by the interpretation given in § 50. This last seems to me very doubtful, and altogether there is little or nothing to choose between the two.

§ 46. Fullest peace. The epithet ἀπόλεμος is applied to εἰρήνη in De Fug. 174, but in the sense of the true (inward) peace, and in somewhat the same way in De Op. 142. Here it seems pointless, unless we suppose that εἰρήνη conveys to

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