and he draws the moral lesson that our true function is to bend them
all to the Divine service, so as to foster our noblest part. The aim
of the good man is to bring the god within him into union with the God
without, and to this end he must avoid the life of the senses,[251]
which mars the Divine Nous, and may entirely crush it. The Divine
soul, as it had a life before birth, so also has a life after death;
for what is Divine cannot perish. Immortality is man's most splendid
hope. If the Divine Presence fills him with a mystic ecstasy, he has,
indeed, attained it upon this earth, but this bliss is only for the
very blessed sage; and he, too, looks forward to the more lasting union
with the Godhead after this terrestrial life is over.[252] True at
once to the principles of Platonism and Judaism, Philo admits no
anthropomorphic conception of Heaven or of Hell. He is convinced that
there is a life hereafter, and finds in the story of Enoch the
Biblical symbol thereof,[253] but he does not speculate about the
nature of the Divine reward. The pious are taken up to God, he says, and
live forever,[254] communing alone with the Alone.[255] The unrighteous
souls, Philo sometimes suggests, in accordance with current Pythagorean
ideas, are reincarnated according to a system of transmigration within
the human species ([Greek: palengenesia]).[256] Yet the sinner
suffers his full doom on earth. The true Hades is the life of the
wicked man who has not repented, exposed to vengeance, with uncleansed
guilt, obnoxious to every curse.[257] And the Divine punishment is to
live always dying, to endure death deathless and unending, the death
of the soul.[258]

The Divine Nous constitutes the true nature of man; Philo, however,
insists with almost wearisome repetition, that the god within us has
no power in itself, and depends entirely on the grace and inspiration
of God without for knowledge, virtue, and happiness.[259] The Stoic
dogma, that the wise man is perfectly independent and self-contained
([Greek: autarches]) appears to him as a wicked blasphemy. "Those
who make God the indirect, and the mind the direct cause are guilty of
impiety, for we are the instruments through which particular
activities are developed, but He who gives the impulse to the powers
of the body and the soul is the Creator by whom all things are
moved."[260] All thought-functions, memory, reasoning, intuition, are
referred directly to Divine inspiration, which is i