The Serpent in Philo of Alexandria’s Writings

 The Serpent in Philo of Alexandria’s Writings

Philo of Alexandria, a Hellenistic Jewish philosopher, offers an allegorical interpretation of the serpent in Genesis, seeing it not as a literal creature but as a symbol of pleasure and desire. In his commentary on Genesis, Philo examines the nature of the serpent in relation to human faculties, moral struggle, and divine wisdom. His interpretation situates the serpent within a philosophical framework where it represents a force that binds the mind (nous) and the senses, leading to moral downfall.

The Serpent as Pleasure

Philo writes:

“Now the serpent was the most subtle of all the beasts which are upon the earth, which the Lord God made” (Genesis 3:1). Two things having been previously created, that is, mind and outward sense, and these also having been stripped naked in the manner which has already been shown, it follows of necessity that pleasure, which brings these two together, must be the third…” (On the Creation, XVIII.71).

Here, Philo presents a tripartite model of the human condition. The mind (nous) represents rationality and intellect, the outward sense refers to perception and the physical senses, and pleasure (hedone) serves as the connecting force between the two. The serpent, therefore, is not merely an animal but an embodiment of pleasure, which has a deceptive and winding nature.

Philo further expands on this idea:

“And pleasure has been represented under the form of the serpent, for this reason, as the motion of the serpent is full of many windings and varied, so also is the motion of pleasure.” (On the Creation, XVIII.74).

The winding movement of the serpent mirrors the deceptive and alluring nature of pleasure, which entices the senses and the mind, often leading individuals away from virtue.

The Connection Between the Serpent and Desire

Philo elaborates on the power of pleasure over the human soul, linking it to various sensory experiences:

“At first it folds itself round a man in five ways, for the pleasures consist both in seeing, and in hearing, and in taste, and in smell, and in touch.” (On the Creation, XVIII.74).

This description suggests that pleasure enters the human experience through the five senses, reinforcing its power over the soul. The most intense of these pleasures, according to Philo, arises from sexual desire, which he sees as a central means by which pleasure exerts dominion over human nature.

The Serpent and Death

In Numbers 21:6, the Israelites suffer from bites inflicted by “fiery serpents” as a consequence of their sins. Philo interprets this event allegorically:

“For in real truth there is nothing which so much bringeth death upon the soul as an immoderate indulgence in pleasures.” (On the Creation, XVIII.77).

Here, Philo distinguishes between physical death and the death of the soul, which he understands as moral corruption and enslavement to vice. The serpent, in this context, represents not merely sin but the entanglement in bodily desires, which leads to the soul’s ruin.

The Brazen Serpent as the Remedy

In Numbers 21:8-9, Moses constructs a brazen serpent as a means of healing those who had been bitten. Philo interprets this symbol as temperance (sophrosyne), the opposite of pleasure:

“When another serpent is created, the enemy of the serpent which came to Eve, namely, the word of temperance: for temperance is opposite to pleasure, which is a varied evil, being a varied virtue, and one ready to repel its enemy pleasure.” (On the Creation, XX.79).

This suggests that self-control and moderation serve as the antidote to pleasure’s destructive influence. By looking upon the brazen serpent, the Israelites metaphorically turn their gaze toward wisdom and virtue, thus restoring themselves to a state of moral health.

The Serpent in Moses’ Hand

Philo also discusses the transformation of Moses’ staff into a serpent in Exodus 4:3-4. When Moses throws the staff to the ground, it becomes a serpent, symbolizing the loss of instruction and self-discipline:

“For truly the actions of the virtuous man are supported by education as by a rod, tranquillizing the disturbances and agitations of the mind. This rod, when cast away, becomes a serpent.” (On the Creation, XXIII.90).

Philo sees Moses’ flight from the serpent as symbolic of the initial reaction of a virtuous person to vice. However, he notes that God commands Moses to take hold of the serpent, representing the necessity of confronting and mastering one’s passions rather than simply fleeing from them.

Conclusion

Philo’s interpretation of the serpent in Genesis and the Hebrew Scriptures is deeply allegorical. He views the serpent not as an independent malevolent being but as a representation of pleasure, desire, and moral struggle. Pleasure, like the serpent, is winding and deceptive, exerting its influence through the senses and leading the soul away from virtue. However, Philo also offers a path to redemption: through temperance and wisdom, represented by the brazen serpent and the staff of Moses, one can overcome the destructive effects of pleasure and attain a higher moral state.