ntained welfare and self rewarding results of every
element of virtue, in themselves, independent of time and place
and regardless of external bestowments of woe or joy. He also
believed at the same time in contrasted localities above and
below, appointed as the residences of the disembodied souls of
good and of wicked men. We will quote miscellaneously various
passages from him in proof and illustration of these statements:

"Man's bodily form is made from the ground, the soul from no
created thing, but from the Father of all; so that, although man
was mortal as to his body, he was immortal as to his mind."11
"Complete virtue is the tree of immortal life."12 "Vices and
crimes, rushing in through the gate of sensual pleasure, changed a
happy and immortal life for a wretched and mortal one."13
Referring to the allegory of the garden of Eden, he says, "The
death threatened for eating the fruit was not natural, the
separation of soul and body, but penal, the sinking of the soul in
the body."14 "Death is twofold, one of man, one of the soul. The
death of man is the separation of the soul from the body; the
death of the soul is the corruption of virtue

11 Mangey's edition of Philo's works, vol. i. p. 32.

12 Ibid. p. 38.

13 Ibid. p. 37.

14 Ibid. p. 65.

and the assumption of vice."15 "To me, death with the pious is
preferable to life with the impious. For those so dying, deathless
life delivers; but those so living, eternal death seizes."16 He
writes of three kinds of life, "one of which neither ascends nor
cares to ascend, groping in the secret recesses of Hades and
rejoicing in the most lifeless life."17 Commenting on the promise
of the Lord to Abram, that he should be buried in a good old age,
Philo observes that "A polished, purified soul does not die, but
emigrates: it is of an inextinguishable and deathless race, and
goes to heaven, escaping the dissolution and corruption which
death seems to introduce."18 "A vile life is the true Hades,
despicable and obnoxious to every sort of execration." 19
"Different regions are set apart for different things, heaven for
the good, the confines of the earth for the bad."20 He thinks the
ladder seen by Jacob in his dream "is a figure of the air, which,
reaching from earth to heaven, is the house of unembodied souls,
the image of a populous city having for citizens immortal souls,
some of whom descend into mortal bodies, but soon return aloft,
calling the body a sepulc