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Serpent and Dragon in Philo of Alexandria, part 3

Herein we continue, from part 1, part 2, providing quotations and citations on Serpent and Dragon (within a Satanic context) from Philo of Alexandria (20 BC-50 AD). The fuller complete result consists of quotations of those sections within the text that refer to Angels, Cherubim, Seraphim, Devil, Satan, demons, serpent and dragon. The point is not to elucidate these references but to provide relevant partial quotations and citations. See my section on Angels here, Cherubim and Seraphim here, Satan here and Demons here.

Allegorical Interpretation, III
XIX And God said to the woman, “What is this that thou hast done?” And she said, “The serpent beguiled me and I did eat.”

XX But take notice that the man says that the woman gave it to him; but that the woman does not say that the serpent gave it to her, but that he beguiled her; for it is the especial property of the outward sense to give, but it is the attribute of pleasure which is of a diversified and serpent-like nature to deceive and to beguile.

XXI “And the Lord God said to the serpent, Because thou hast done this thing, thou art cursed above all cattle and every beats of the field; upon thy breast and upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. And I will put enmity in the midst between thee and between the woman, and in the midst between thy seed and between her seed, He shall bruise thy head, and thou shalt bruise his Heel.” What is the reason why he curses the serpent without allowing him to make any defence, when in another place he commands that “both the parties between whom there is any dispute shall be Heard”…she confessed that she had erred through the deceitfulness of serpent-like and diversified pleasure. Why, therefore, when the woman had said, “The serpent deceived Me,” did he forbid the putting of the question to the serpent whether it was he who had thus deceived her; and why did he thus appoint him to be condemned without trial and without defence?…But the serpent, that is pleasure, is of itself evil.

XXIII You see that God also curses the serpent without allowing it to make any defence…Do you not see that the Creator has made some plants capable of cultivation and useful and salutary, and others incapable of cultivation, wild, pernicious, the causes of diseases and destruction; and animals too of similar variety of character, as beyond all question is the serpent, of which we are now speaking; for he is a destructive and deadly animal by his intrinsic nature. And as the serpent affects man, so does pleasure too affect the soul; in reference to which fact the serpent has been compared to pleasure.

XXXV And the Lord God said to the serpent, “Thou art cursed over every creature and over all the beasts of the field.”

XXXVIII “Upon thy breast and upon thy belly shalt thou Go.” For passion works around these parts, the breast and the belly, like a serpent in his hole; when pleasure has its efficient causes and its subject-matter, then it is in operation around the belly and the parts adjacent to the belly; and when it has not these efficient causes and this subject-matter, then it is occupied about the breast which is the seat of anger, for lovers of pleasure when deprived of their pleasures become embittered by their anger.

LXXXVIII And the expression, “And thou eatest of the tree of which alone I commanded thee that thou shouldst not Eat,” is equivalent to saying, You made a covenant with wickedness, which you ought to have repelled with all your strength. On this account, “Cursed art thou;” not, cursed is the Earth for thy works. What, now, is the reason of this? That serpent, pleasure, which is an irrational elevation of the soul, this is intrinsically accursed in its own nature; and being such, attaches itself only to the wicked man, and to no good man.

In the next segment, we will consider Philo’s On Husbandry, On the Life of Moses and On the Migration of Abraham.

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