XXXII. Since then you have received strength from a being who is more powerful than you, give others a share of that strength, distributing among them the benefits which you have received yourself, in order that you may imitate God by bestowing gifts like his; (169) for all the gifts of the supreme Ruler are of common advantage to all men; and he gives them to some individuals, not in order that they when they have received them may hide them out of sight, or employ them to the injury of others, but in order that they may bring them into the common stock, and invite all those whom they can find to use and enjoy them with them. (170) We say therefore, that the men possessed of great riches, and of high renown, and of great strength of body, and of great learning, ought to endeavour to make everyone with whom they meet, rich, and strong, and learned, and in short good, and that they ought not to prefer envy and jealousy to virtue, so as to oppose those who might otherwise attain to prosperity; (171) and the law has very beautifully brought those who are inflated by arrogance, and are altogether possessed by incurable pride, not before the tribunal of men, but before the judgment seat of God, to which alone it has assigned the office of judging them; for it says, “Whosoever attempts to do anything in a haughty arrogant manner, makes God Angry.”{29}{#nu 15:30.} (172) Why so, because in the first place, haughty arrogance is a vice of the soul; but the soul is invisible to any one but God. And anyone who punishes, if he does so blindly, is blameable, as ignorance is his accuser: but if he does so with his eyes open, he is to be praised as doing everything with knowledge; and secondly, because every haughty arrogant man is full of vain groundless pride, looks upon himself as neither man nor demigod, but rather as an actual deity, as Pindar says, {30}{pindar says nothing of the sort. The passage which Philo appears to allude to is the beginning of the second Olympic Ode which Horace has translated, Od. I. 12.1.} thinking himself worthy to overstep all the boundaries of human nature. (173) And as the soul of such a man is blameable, so also is his body in all its positions and motions, for he walks on tip-toes, and lifts his head on high, strutting and giving himself airs, and he is elated and puffed up beyond his nature, and though he does see yet it is only with distorted optics, and though he hears he hears amiss; and he treats his servants as though they were cattle, and free men as though they were his slaves, and his kinsmen as strangers, and his friends as flatterers, and citizens as foreigners; (174) and he looks upon himself as the most wealthy, the most distinguished, the most beautiful, the strongest, the wisest, the most prudent, the most righteous, the most rational, and the most learned of all men; and then he looks upon all the rest of mankind as poor, of no reputation, dishonoured, foolish, unjust, ignorant, mere dregs of mankind, entitled to no consideration. Very naturally then such a man will be likely to meet, as the interpreter of the will of God tells us, with God himself as his adversary and chastiser.
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