Editing Philo (section)

==== Numerology ====
Philo frequently engaged in [[Numerology#Pythagorean system|Pythagorean-inspired numerology]], explaining at length the importance of the first 10 numerals:<ref>Sandmel (1979), p. 22–23. [Sandmel notes that Philo's use of numbers differs entirely from [[gematria]] using Hebrew letters.]</ref>

# One is [[Divine simplicity|God’s number]] and the basis for all numbers.<ref>("De Allegoriis Legum," ii. 12 [i. 66])</ref> 
# Two is the number of [[schism]], that which has been created, and death.<ref>("De Opificio Mundi, § 9 [i. 7]; "De Allegoriis Legum," i. 2 [i. 44]; "De Somaniis," ii. 10 [i. 688])</ref> 
# Three is the number of the body ("De Allegoriis Legum," i. 2 [i. 44]) or of the Divine Being in connection with its fundamental powers ("De Sacrificiis Abelis et Caini," § 15 [i. 173]). 
# Four is potentially what ten is actually: the perfect number ("[[De Opificio Mundi]]," §§ 15, 16 [i. 10, 11], etc.); but in an evil sense, four is the number of the passions, πάθη ("De Congressu Quærendæ Eruditionis Gratia." § 17 [i. 532]). 
# Five is the number of the senses and of sensibility ("De Opificio Mundi," § 20 [i. 14], etc.). 
# Six, the product of the masculine and feminine numbers 3×2 and in its parts equal to 3+3, is the symbol of the movement of organic beings ("De Allegoriis Legum," i. 2 [i. 44]). 
# Seven has the most various attributes ("De Opiticio Mundi," §§ 30-43 [i. 21 et seq.]; comp. I. G. Müller, "Philo und die Weltschöpfung," 1841, p. 211). 
# Eight, the number of the cube, has many of the attributes determined by the [[Pythagoreanism|Pythagoreans]] ("Quæstiones in Genesin," iii. 49 [i. 223, Aucher]). 
# Nine is the number of strife, according to Gen. xiv. ("De Congressu Qu. Eruditionis Gratia," § 17 [i. 532]). 
# Ten is the number of perfection ("De Plantatione Noë," § 29 [i. 347]).

Philo also determines the values of the numbers 50, 70, 100, 12, and 120. There is also extensive symbolism of objects. Philo elaborates on the extensive symbolism of proper names, following the example of the Bible and the [[Midrash]], to which he adds many new interpretations.<ref>On the difference between the physical and ethical allegory, the first of which refers to natural processes and the second to the psychic life of man, see Siegfried, l.c. p. 197.</ref>