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Featured Book: The Comprehensive New Testament More Books: Online References: Apostolic and Early Church Fathers
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ON
THE BIRTH OF ABEL AND THE SACRIFICES OFFERED BY HIM AND BY HIS BROTHER CAIN II.
(4) And this will be more evidently shown by the oracle which was given to
Perseverance, that is to Rebecca; {2}{Genesis 25:24.} for she also, having
conceived the two inconsistent natures of good and evil, and having considered
each of them very deeply according to the injunctions of prudence, beholding
them both exulting, and making a sort of skirmish as a prelude to the war which
was to exist between them; she, I say, besought God to explain to her what this
calamity meant, and what was the remedy for it. And he answered her inquiry, and
told her, "Two nations are in thy womb." This calamity is the birth of
good and evil. "But two peoples shall be divided in thy bowels." And
the remedy is, for these two to be parted and separated from one another, and no
longer to abide in the same place. (5) God therefore having added the good
doctrine, that is Abel, to the soul, took away from it evil doctrine, that is
Cain: for Abraham also, leaving mortal things, "is added to the people of
God,"{3}{Genesis 25:8.} having received immortality, and having become
equal to the angels; for the angels are the host of God, being incorporeal and
happy souls. And in the same manner Jacob, the practicer of virtue, is added to
the better one, {4}{Genesis 49:33.} because he had quitted the worse. (6) And
Isaac, who was thought worthy of self-taught knowledge, of his own accord also
leaves all the corporeal essence which was attached to his soul, and is added to
and made an inheritor with (not the people, as the others whom I have mentioned
were), but with the "Race,"{5}{Genesis 35:25.} as Moses says; for
"race" is one, and the highest of all: but "people," is the
name of many. (7) As many, therefore, as through instruction and learning have
improved and at last arrived at perfection, are classed among the larger number.
Nor is number insignificant of those who have learnt from oral instruction and
demonstration, and whom Moses calls the people. But those men who have forsaken
human instruction, and having become welldisposed disciples of God, and having
arrived at a comprehension of knowledge acquired without labor, have passed over
to the immortal and most perfect race of beings, and have so received an
inheritance better than the former generations of created men; and of these men
Isaac is reckoned as a companion. III.
(8) There is also another proof that the mind is immortal, which is of this
nature:--There are some persons whom God, advancing to higher degrees of
improvement, has enabled to soar above all species and genera, having placed
them near himself; as he says to Moses, "But stand thou here with
Me."{6}{Deuteronomy 5:31.} When, therefore, Moses is about to die, he is
not added to one class, nor does he forsake another, as the men before him had
done; nor is he connected with "addition" or "subtraction,"
but "by means of the word of the Cause of all things, by whom the whole
world was Made."{7}{Deuteronomy 34:5.} He departs to another abode, that
you may understand from this that God accounts a wise man as entitled to equal
honor with the world itself, having both created the universe, and raised the
perfect man from the things of earth up to himself by the same word. (9) Not but
what, when he gave him the use of all earthly things and suffered him to dwell
among them, he assigned to him not such a power as he might exercise in common
with an earthly governor or monarch, by which he should forcibly rule over the
passions of the soul, but he appointed him to be a sort of god, making the whole
of the body, and the mind, which is the ruler of the body, subjects and slaves
to him; "For I give thee," says he, "as a god to
Pharaoh."{8}{Exodus 7:1.} But God is not susceptible of any subtraction or
addition, inasmuch as he is complete and entirely equal to himself. (10) In
reference to which it is said of Moses, "That no one is said to know of his
Tomb;"{9}{Deuteronomy 34:6.} for who could be competent to perceive the
migration of a perfect soul to the living God? Nor do I even believe that the
soul itself while awaiting this event was conscious of its own improvement,
inasmuch as it was at that time becoming gradually divine; for God, in the case
of those persons whom he is about to benefit, does not take him who is to
receive the advantage into his counsels, but is accustomed rather to pour his
benefits ungrudgingly upon him without his having any previous anticipation of
them. This is something like the meaning of God's adding the creation of what is
good to the perfect mind. But the good is holiness, the name of which is Abel. IV.
(11) "And Abel became a shepherd of sheep; but Cain was a tiller of the
ground." Why now has Moses, who represents Cain as older than Abel, now
transposed them in the order in which he here mentions them, so as to name the
younger first when relating their choice of a way of life? For it was natural
that the elder should lead the way and adopt the cultivation of the land, and
that the younger should subsequently come to the care of sheep. (12) But Moses
is not influenced by what is likely and probable, but pursues the plain
unadulterated truth. And when he alone comes to God by himself, he tells him
with all freedom that "he is not eloquent," which statement is
equivalent to saying that he does not aim at specious and plausible reasonings,
and that this has happened to him "now yesterday, or the day before
yesterday, but ever since God began to converse with him as his
Servant."{10}{Exodus 4:10.} (13) For they who have come into the billows
and heavy waves of life must be borne on by swimming, not being able to take
hold of any firm point of the matters which lie within the province of
knowledge, but depending on what is only likely and probable. But it becomes a
servant of God to lay hold of the truth, disregarding and rejecting all the
uncertain and fabulous statements which rest on the conjectures of plausible
men. (14) What, then, is the truth in these matters which we are considering?
Why, that wickedness is older than virtue in point of time, but younger in power
and rank. Therefore, when the birth of the two is narrated, let Cain have the
precedence; but when a comparison of their pursuits is instituted, then let Abel
be the first; (15) for it happens to the being that is born, from his very
swaddling clothes till the time when the innovating vigor of his ripe age
extinguishes the fiery heat of his passions, to have for his foster brethren,
folly, intemperance, injustice, fear, cowardice, and the other evil things which
are born with him, every one of which his nurses and tutors foster and cause to
grow up within him; by their habits and practices banishing piety, and by their
uniform instructions introducing superstition, which is a thing nearly akin to
impiety. (16) But when the child has now passed the age of youth, and when the
impetuous disease of the passions has become mollified, as if a calm had come
over them, then the man begins to enjoy tranquility, having been at length and
not without difficulty strengthened in the foundation of virtue, which has
allayed that continued and incessant agitation which is the greatest evil of the
soul. Thus wickedness has the superiority in point of time; but virtue in point
of rank, and honor and real glory. And this same law-giver is a trustworthy
evidence of this fact; (17) for having introduced Esau, who bears the name of
folly, as the elder in point of time, he gives the birthright and chief honor to
the younger, who, from his practice of virtue, was called Jacob. And he is not
seen to obtain this pre-eminence before (as is the case in athletic contests)
his adversary renounces the combat, putting down his hands from weakness, and
yielding up the decision and the crown to him who has carried on a truceless and
irreconcilable war against the passions; for, says Moses, "He sold his
birthright to Jacob,"{11}{Genesis 25:33.} (18) avowing, in plain terms that
the pre-eminence in power and the honors of virtue belong to no wicked man, but
only to him who is a lover of wisdom, just as the flute and the lyre and the
other instruments of music belong to the musician alone. V.
(19) And concerning this doctrine Moses also records a law, which he makes with
great beauty and suitableness. And it runs thus, "If a man have two wives,
the one of them beloved and the other hated; and if both the one who is beloved
and the one who is hated have borne him children, and if the child of her who is
hated is the firstborn, then it shall be in the day in which he divides the
inheritance of his possessions among his sons that he shall not be able to give
the inheritance of the first-born to the son of the wife that is beloved,
overlooking his first-born son, the son of her who is hated; but he shall
recognize the son of her who is hated as his first-born, to give him a double
share of all the property that he has acquired; because he is the beginning of
his children, and the right of the first-born is His."{12}{Deuteronomy
21:15.} (20) Consider, O my soul, and know who it is who is hated, and who is
the son of her who is hated, and immediately you shall perceive that the chief
rights and chief honors belong to no one else but to him alone; for there are
two wives cohabiting with each individual of us, hostile and inimical to one
another, filling the abode of the soul with the contentions which arise from
jealousy. Of these we love one, which is gentle and tractable, and which we
think very affectionate and akin to ourselves, and its name is pleasure; but the
other we hate, looking upon it as untameable, ungentle, fierce, and very hostile
to us, and the name of this one is virtue. Now what mortal is ignorant of the
great mysteries of that exceedingly beautiful and greatly contended for
pleasure? And who could worthily describe the multitude or the greatness of the
good things which are treasured up by Virtue?{13} (21) For two women live with
each individual among us, both unfriendly and hostile to one another, filling
the whole abode of the soul with envy, and jealousy, and contention; of these we
love the one looking upon her as being mild and tractable, and very dear to and
very closely connected with ourselves, and she is called pleasure; but the other
we detest, deeming her unmanageable, savage, fierce, and most completely
hostile, and her name is virtue. Accordingly, the one comes to us luxuriously
dressed in the guise of a harlot and prostitute, with mincing steps, rolling her
eyes about with excessive licentiousness and desire, by which baits she entraps
the souls of the young, looking about with a mixture of boldness and impudence,
holding up her head, and raising herself above her natural height, fawning and
giggling, having the hair of her head dressed with most superfluous
elaborateness, having her eyes pencilled, her eyebrows covered over, using
incessant warm baths, painted with a fictitious color, exquisitely dressed with
costly garments, richly embroidered, adorned with armlets, and bracelets, and
necklaces, and all other ornaments which can be made of gold, and precious
stones, and all kinds of female decorations; loosely girdled, breathing of most
fragrant perfumes, thinking the whole market her home; a marvel to be seen in
the public roads, out of the scarcity of any genuine beauty, pursuing a bastard
elegance. (22) And with her there walk as her most intimate friends, bold
cunning, and rashness, and flattery, and trick, and deceit, and false speaking,
and false opinion, and impiety, and injustice, and intemperance, in the middle
of which she advances like the leader of the company, and marshalling her band,
speaks thus to her mind, "My good friend, the treasuries of all human
blessings and stores of happiness are in my power (for as for divine blessings
they are all in heaven), and besides them you will find nothing. (23) "If
you will dwell with me I will open to you all these treasures, and will bestow
on you for ever the most unsparing use and enjoyment of them. And I desire to
inform you beforehand of the multitude of good things which I have stored up
there, that if you are so inclined you may of your own accord live happily, and
that if you refuse you may not decline them out of ignorance. "There
is in my power perfect relaxation, and exemption from all fear, and tranquility,
and a complete absence of all care and labor, and an abundant variety of colors,
and most melodious intonations of the voice, and all kinds of costly viands and
drinks, and plentiful varieties of the sweetest scents, and continual loves, and
sports such as require no teacher, and connections which will never be inquired
into, and speeches which will have no shade of reproof in them, and actions free
from all necessity of being accounted for, and a life free from anxiety, and
soft sleep, and abundance without any feeling of satiety. (24) If therefore you
are inclined to take up your abode with me, I will give you what is suitable for
you of all the things which I have prepared, considering carefully by eating or
drinking what you may be most thoroughly cheered, or by what sights addressed to
your eyes, or by what sounds visiting your ears, or by the small of what
fragrant odors you may be most delighted. "And nothing which you can desire
shall be wanting to you; for you shall find what is produced anew more abundant
than what is expended and consumed; (25) for in the treasuries which I have
mentioned there are ever-flourishing plants, blossoming and producing an
incessant series of fruits, so that the beauty of those in their prime and fresh
appearing overtakes and overshadows those which are already fully ripe; and no
war, either domestic or foreign, has ever cut down these plants, but from the
very day that the earth first received them it has cherished them like a
faithful nurse, sending down into its lowest depths the roots to act like the
strongest branches, and above ground extending its trunk as high as heaven, and
putting forth branches which are by analogy imitations of the hand and feet
which we see in animals, and leaves which correspond to the hair. I have
prepared and caused that to blossom which shall be at the same time a covering
and an ornament to you; and besides all this, I have provided fruit for the sake
of which the branches and leaves are originally produced." (26)
When the other woman heard these words (for she was standing in a place where
she was out of sight but still within hearing), fearing lest the mind, without
being aware of it, might be led captive and be enslaved, and so be carried away
by so many gifts and promises, yielding also to the tempter in that she was
arrayed so as to win over the sight, and was equipped with great variety of
ingenuity for the purposes of deceit; for by all her necklaces and other
appendages, and by her different allurements, she spurred on and charmed her
beholders, and excited a wonderful desire within them; she in her turn came
forward, and appeared on a sudden, displaying all the qualities of a native,
free-born, and lady-like woman, such as a firm step, a very gentle look, the
native color of modesty and nature without any alloy or disguise, an honest
disposition, a genuine and sincere way of life, a plain, honest opinion, an
language removed from all insincerity, the truest possible image of a sound and
honest heart, a disposition averse to pretence, a quiet unobtrusive gait, a
moderate style of dress, and the ornaments of prudence and virtue, more precious
than any gold. (27) And she was attended by piety, and holiness, and truth, and
right, and purity, and an honest regard for an oath, and justice, and equality,
and adherence to one's engagements and communion, and prudent silence, and
temperance, and orderliness, and meekness, and abstemiousness, and contentment,
and good-temper, and modesty, and an absence of curiosity about the concerns of
others, and manly courage, and a noble disposition and wisdom in counsel, and
prudence, and forethought, and attention, and correctness, and cheerfulness, and
humanity, and gentleness, and courtesy, and love of one's kind, and magnanimity,
and happiness, and goodness. One day would fail me if I were to enumerate all
the names of the particular virtues. (28) And these all standing on each side of
her, were her bodyguards, while she was in the middle of them. And
she, having assumed an appearance familiar to her, began to speak as follows:
"I have seen pleasure, that worker of wonderous tricks, that conjuror and
teller of fables, dressed in a somewhat tragic style, and constantly approaching
you in a delicate manner; so that (for I myself do by nature detest everything
that is evil) I feared lest, without being aware of it, you might be deceived,
and might consent to the very greatest of evils as if they were exceeding good;
and therefore I have thought fit to declare to you with all sincerity what
really belongs to that woman, in order that you might not reject anything
advantageous to you out of ignorance, and so proceed unintentionally on the road
of transgression and unhappiness. (29) "Know, then, that the very dress in
which she appear to you wholly belongs to some one else; for of ten things which
contribute to genuine beauty, not one is ever brought forward as being derived
from or as belonging to her. But she is hung round with nets and snares with
which to catch you with a bastard and adulterated beauty, which you, beholding
beforehand, will, if you are wise, take care that her pursuit shall be
unprofitable to her; for when she appears she conciliates your eyes, and when
she speaks she wins over your ears; and by these, and by all other parts of her
conduct, she is well calculated by nature to injure your soul, which is the most
valuable of all your possessions; and all the different circumstances belonging
to her, which were likely to be attractive to you if you heard of them, she
enumerated; but all those which would not have been alluring she suppressed and
made no mention of, but, meaning mischief to you, concealed utterly, as she very
naturally expected that no one would readily agree with them." (30) But I,
stripping off all her disguises, will reveal her to you; and I will not myself
imitate the ways of pleasure, so as to show you nothing in me but what is
alluring, and to conceal and to keep out of sight everything that has any
unpleasantness or harshness in it; but, on the contrary, I will say nothing
about those matters which do of themselves give delight and pleasure, well
knowing that such things will of themselves find a voice by their effects; but I
will fully detail to you all that is painful and difficult to be borne about me,
putting them plainly forward with their naked appellation, so that their nature
may be visible and plain even to those whose sight is somewhat dim. For the
things which, when offered by me, appear to be the greatest of my evils, will in
effect be found to be more honorable and more beneficial to the users than the
greatest blessings bestowed by pleasure. But, before I begin to speak of what I
myself have to give, I will mention all that may be mentioned of those things
which are kept in the back ground by her. (31) For she, when she spoke of what
she had stored up in her magazines, such as colors, sounds, flavors, smells,
distinctive qualities, powers relating to touch and to every one of the outward
senses, and having softened them all by the allurements which she offered to the
hearing, made no mention at all of those other qualities which are her
misfortunes and diseases; which, however, you will of necessity experience if
you choose those pleasures which she offers; that so, being borne aloft by the
breeze of some advantage, you may be taken in her toils. (32) Know, then, my
good friend, that if you become a votary of pleasure you will be all these
things: a bold, cunning, audacious, unsociable, uncourteous, inhuman, lawless,
savage, illtempered, unrestrainable, worthless man; deaf to advice, foolish,
full of evil acts, unteachable, unjust, unfair, one who has no participation
with others, one who cannot be trusted in his agreements, one with whom there is
no peace, covetous, most lawless, unfriendly, homeless, cityless, seditious,
faithless, disorderly, impious, unholy, unsettled, unstable, uninitiated,
profane, polluted, indecent, destructive, murderous, illiberal, abrupt, brutal,
slavish, cowardly, intemperate, irregular, disgraceful, shameful, doing and
suffering all infamy, colorless, immoderate, unsatiable, insolent, conceited,
self-willed, mean, envious, calumnious, quarrelsome, slanderous, greedy,
deceitful, cheating, rash, ignorant, stupid, inharmonious, dishonest,
disobedient, obstinate, tricky, swindling, insincere, suspicious, hated, absurd,
difficult to detect, difficult to avoid, destructive, evil-minded,
disproportionate, an unreasonable chatterer, a proser, a gossip, a vain babbler,
a flatterer, a fool, full of heavy sorrow, weak in bearing grief, trembling at
every sound, inclined to delay, inconsiderate, improvident, impudent, neglectful
of good, unprepared, ignorant of virtue, always in the wrong, erring, stumbling,
ill-managed, ill-governed, a glutton, a captive, a spendthrift, easily yielding,
most crafty, double-minded, double-tongued, perfidious, treacherous,
unscrupulous, always unsuccessful, always in want, infirm of purpose, fickle, a
wanderer, a follower of others, yielding to impulses, open to the attacks of
enemies, mad, easily satisfied, fond of life, fond of vain glory, passionate,
ill-tempered, lazy, a procrastinator, suspected, incurable, full of evil
jealousies, despairing, full of tears, rejoicing in evil, frantic, beside
yourself, without any steady character, contriving evil, eager for disgraceful
gain, selfish, a willing slave, an eager enemy, a demagogue, a bad steward,
stiffnecked, effeminate, outcast, confused, discarded, mocking, injurious, vain,
full of unmitigated unalloyed misery. (33) These are the great mysteries of that
very beautiful and much to be sought for pleasure, which she designedly
concealed and kept out of sight, from a fear that if you knew of them you would
turn away from any meeting with her. But who is there who could worthily
describe either the multitude or the magnitude of the good things which are
stored up in my treasure houses? They who have partaken of them already know it,
and those whose nature is mild will hereafter know, when they have been invited
to a participation in the banquet, not the banquet at which the pleasures of the
satiated belly make the body fat, but that at which the mind is nourished and at
which it revels among the virtues, and exults and revels in their company. VI.
(34) Now, on account of these things, and because of what was said before,
namely, that the things which are really pious, holy, and good do naturally
utter a voice from themselves, even while they keep silence, I will desist from
saying any more about them; for neither does the sun nor the moon require an
interpreter, because they, being on high, fill the whole world with light, the
one shining by day and the other by night. But their own brilliancy is an
evidence in their case which stands in no need of witnesses, but which is
confirmed by the eyes, which are more undeniable judges than the ears. (35) But
I will speak with all freedom of that point in virtue which appears to have the
greatest amount of difficulty and perplexity, for this, too, does appear to the
imagination, at their first meeting, to be troublesome; but, on consideration,
it is found to be very pleasant and, as arising from reason, to be suitable. But
labor is the enemy of laziness, as it is in reality the first and greatest of
good things, and wages an irreconcilable war against pleasure; for, if we must
declare the truth, God has made labor the foundation of all good and of all
virtue to man, and without labor you will not find a single good thing in
existence among the race of men. (36) For, as it is impossible to see without
light, since neither colors nor eyes are sufficient for the comprehension of
things which we arrive at by means of sight (for nature has made light
beforehand to serve as a link to connect the two, by which the eye is brought
near and adapted to color, for the powers of both eye and of color are equally
useless in darkness), so in the same manner is the eye of the soul unable to
comprehend anything whatever of the actions in accordance with virtue, unless it
takes to itself labor as a coadjutor, as the eye borrows the assistance of
light; for this, being placed in the middle, between the intellect and the good
object which the intellect desires, and understanding the whole nature of both
the one and the other, does itself bring about friendship and harmony, two
perfect goods between the two things on either hand of it. VII.
(37) For, choose whatever good thing you please, and you will find that it owes
its existence and all its strength and solidity to labor. Now, piety and
holiness are good things, but still we are not able to attain to them without
the worship of the gods, and the worship of them is combined with perseverance
in labors. Again, prudence and courage and justice are all beautiful things and
perfect goods, but still they are not to be acquired by laziness, and we must be
content if they can be attained to by continued diligence. Now, since the organs
of every soul are not able to support a familiarity with God and with virtue, as
being a very intense and mighty harmony, they very often get lax and become
remiss so as to descend from the highest unto those of more moderate character;
(38) but, nevertheless, even in these moderate ones there is great labor
requisite. Look at all those who practice
the encyclical branches of what is called elementary instruction; look at those
who cultivate the land, and at all who provide the means of subsistence by any
regular business. These men are never free from care night or day, but always
and continually, as it is said, they labor with hand and foot and with all their
power, and never cease from suffering hardship, so as often to encounter even
death from it. VIII.
(39) But as those who are thus anxious to render their souls propitious must of
necessity cultivate the virtues of the soul, so also they who purpose to render
their bodies favorable to their objects, must cultivate health and those powers
which are akin to health, and these too they cultivate with unremitting and
ceaseless labors, being overwhelmed with care, arising from the faculties in
them of which they are compounded. (40) You see, therefore, that all good things
spring up and shoot out from labor as from one general root, and this you must
never allow yourself to neglect; for if you do, you will without being aware of
it, be also letting slip the collected heap of goods which it brings with it;
for the Ruler of the universe, of heaven, and of the world, both himself
possesses and bestows on whomsoever he pleases, his good things, with all ease
and abundance. Since formerly he created this world, vast as you see it is,
without any labor, and how too he never ceases holding it together, so that it
may last for ever. And absence from all labor and fatigue is the most
appropriate attribute of God; but nature has not given the acquisition of good
things to any mortal without labor, {14}{this is not only the same idea, but
almost the very language of Horace in Sat. I. 9.60.} in order that in
consequence of this arrangement, God alone of existing beings may be called
happy and enjoy felicity. IX.
(41) For labor appears to me to have nearly the same properties as food. As
therefore this latter makes life to depend upon itself, having combined all the
actions and all the passions in living, so also has labor caused all good things
to depend upon itself. For as those persons who are desirous to live must not
neglect food, so too they who are anxious to attain to good things must pay due
attention to labor, for what food is to life that labor is to virtue. Do not you
then ever slight that, though it is but a single thing, that by its means you
may enjoy the collective blessings of all good things. (42) For thus, though you
may be younger by birth you shall be called the elder, and you shall be thought
worthy of the pre-eminence in honor. But if, having gone through a constant
course of improvement you shall at last arrive at the end, then not only shall
the Father give thee the preeminence, but he shall also bestow on thee all the
inheritance of the Father, as he did to Jacob, who overthrew all the foundations
and seats of passion, and who confessed what he suffered, saying that "God
has pitied me, and all things belong to Me,"{15}{Genesis 33:11.} uttering a
doctrine full of instruction, for he makes everything to anchor in the mercy of
God. X.
(43) And he learnt all these things from Abraham his grandfather, who was the
author of his own education, who gave to the all-wise Isaac all that he had,
{16}{Genesis 25:5.} leaving none of his substance to bastards, or to the
spurious reasonings of concubines, but he gives them small gifts, as being
inconsiderable persons. For the possessions of which he is possessed, namely,
the perfect virtues, belong only to the perfect and legitimate son; but those
which are of an intermediate character, are suitable to and fall to the share of
those who are not perfect, but who have advanced as far as the encyclical
branches of elementary education, of which Agar and Cheturah partake, Agar
meaning "a dwelling near," and Cheturah meaning
"sacrificing." (44) For he who attends only to the encyclical
instruction abides near wisdom but does not dwell with it, as sending a certain
sweet fragrance from the elegance of contemplation to his own soul. But such a
man requires food, and not sweet scents to bless him with good health. But
nature is said to have made, with great skill and propriety, smell to serve as a
handmaid to taste, as a sort of subject and taster to the other, or her queen;
and we must always attend to the sovereign powers before those who are ruled
over by them, and to the indigenous and native sciences before those which are
strangers. (45) The mind bearing this rejects pleasure, and attaches itself to
virtue, perceiving its genuine, and unalloyed, and very divine beauty. Then it
becomes the shepherd of sheep, being the charioteer and pilot of the irrational
faculties which exist in the soul, "not permitting them to be borne about
at random and in an inconsistent manner, without any superintendant or guide;
{17}{Numbers 27:17.} that they may not fall into a sort of orphan state,
destitute of guardians and protectors, owing to their want of any allies, in
which case they would perish without any saving hand to restrain them. XI.
(46) Accordingly, Jacob, the practicer of contemplation, conceiving this to be
an employment most closely akin to virtue, endured "to be the shepherd of
the flocks of Laban,"{18}{Genesis 30:36.} a man wholly devoted to colors
and to forms, and, in sort, to lifeless substances; and he tended not all of
them, but the residue only. Now, what is the interpretation of this? The
irrational animal is of a twofold character; one consisting in a misuse of that
reason which should direct the choice, and such we call people out of their
mind: the other consisting in an absolute privation of reason, which we see to
exist in these animals which we call brutes. (47) Now, the irrational impulses
of the mind, I mean those faculties which are developed in a misuse of that
reason which should direct the choice, the sons of Laban, "when they had
departed three days' Journey,"{19}{ibid.} paid great regard to; being thus
under a symbol cut off from virtue for the whole period of their life; for time
is capable of being divided into three parts, consisting of the past, and the
present, and the future. But these animals which are irrational in the second
sense, and which are destitute not only of right reason but of all reason
whatever, under which class the brute beasts are reckoned, the practicer of
contemplation will think worthy of all his care, considering that their errors
have proceeded, not so much from deliberate wickedness as form ignorance, which
was devoid of a guide. (48) Ignorance, therefore, being but a slight and also an
involuntary calamity, admits of a cure which is neither difficult nor
troublesome, namely instruction. But, wickedness being a voluntary disease of
the soul, admits of no remedy but such as if difficult, and almost impossible.
Therefore his sons, as men who have been instructed by a father of exceeding
wisdom, even if they do go down to Egypt, that is to say, to the body which is
inclined to be a slave to the passions, and even if they meet with Pharaoh, that
squanderer of all good things, who appears to be the sovereign of the composite
animals, being not at all bewildered with the abundance of the preparations
which they behold, confess that they are shepherds of sheep, and not only they
but their fathers Also.{20}{Genesis 47:3.} XII.
(49) And yet no one would ever utter so great a boast in consequence of any
power and sovereignty as these men do in respect of their being shepherds; to
those indeed who are able to reason correctly, it is a more noble employment
than that of a king, to be able to govern the body and the outward senses, and
the belly, as one might govern a city or a country, and to restrain the
pleasures which have their seat around the belly, and the other passions, and
one's tongue, and, in short, all the different parts of one's composite nature,
with vigor and exceeding power, and again to guide them in the right way with
due gentleness; for it is necessary at one time to act like a charioteer who
slackens the reins with which he holds the horses which are yoked to his
chariot, and at other times one must draw them tight, and resist the haste of
the steeds, that no precipitation and impetuous pursuit of outward objects may
take place, and lead them into rebellion. (50) And I admire that guardian of the
laws, Moses, who, thinking it a great and noble task to be a shepherd, has
attributed that employment to himself; for he manages and conducts the doctrines
of Jethro, leading them from the tumultuous vexations of political affairs into
the desert, for the purpose of avoiding all temptation to injustice. "For
he led the sheep into the Wilderness."{21}{Exodus 3:1.} (51) The
consequence of which conduct of his was that "Every shepherd of sheep is an
abomination to the Egyptians."{22}{Genesis 46:34.} For every man who loves
his passions hates right reason as the governor and guide to good things; just
as foolish children hate their tutors and teachers, and every one who reproves
them or corrects them, or would lead them to virtue. But Moses says that he
"will sacrifice the abominations of the Egyptians to God."{23}{Exodus
8:26.} namely the virtues which are faultless and most becoming victims, which
every foolish man abominates. So that very appropriately, Abel, who brought the
best offerings to God, is called a shepherd; but he, who offered every thing to
himself and to his own mind, is called a tiller of the earth, namely Cain. And
what is meant by tilling the Earth{24}{Genesis 4:2.} we have shown in our
previous treatises. XIII.
(52) And it came to pass after some days that Cain brought of the fruits of the
earth as an offering to the Lord. Here are two accusations against the
self-loving man; one that he showed his gratitude to God after some days, and
not at once, the other that he made his offering from the fruits, and not from
the first fruits, which have a name in one word, the first fruits. Let us now
examine into each of these subjects of reproach, and first into that which is
first in order, (53) we must do good works, hastening with all speed, and
laboring to outstrip others, casting away all slowness and delay. And the best
of all good works is the pleasing the first good without any postponement of
energy, on which account it is also enjoined, "If thou vowest a vow, thou
shall not delay to perform It."{25}{Deuteronomy 23:21.} A vow now is a
request for good things addressed to God, and the injunction is, that when one
has attained the object of one's hopes, one must offer offerings of gratitude to
God, and not to one's self, and to offer them if possible without any loss of
time, and without any delay; (54) and of those who do not act rightly in this
particular, some through forgetfulness of the benefits which they have received,
have failed in that great and beautiful virtue of thankfulness, and others form
an excessive conceit, have looked upon themselves as the authors of the good
things which have befallen them, and have not attributed them to him, who is
really the cause of them. A third class are they who commit an offence slighter
indeed than the fault of these latter, but more serious than that of the first
mentioned, for though they confess that the supreme Ruler is the cause of the
good that has befallen them, they still say that they deserved to receive it,
for that they are prudent, and courageous, and temperate, and just, so that they
may well on these accounts be esteemed by God to be worthy of his favors. XIV.
(55) Now the holy scriptures are opposed to all these classes, and reply to each
of them, saying to the first class which has discarded recollection, and humbled
forgetfulness, "Take care, my good man, lest when you have eaten and are
filled, and when you have built fine houses and inhabited them, and when your
flocks and your herds have increased, and when your silver and gold, and all
that you possess is multiplied, you be lifted up in your heart, and forget the
Lord your God."{26}{Deuteronomy 8:12.} When is it then that you do not
forget God? when you do not forget yourself; for if you remember your own
nothingness in every particular, you will also be sure to remember the exceeding
greatness of God in everything. (56) And Moses reproves the man who looks upon
himself as the cause of the good things that have befallen him in this manner,
"Say not," says he, "my own might, or the strength of my right
hand has acquired me all this power, but remember always the Lord thy God, who
giveth thee the might to acquire Power."{27}{Deuteronomy 8:17.} (57) And he
who conceives that he was deserving to receive the possession and enjoyment of
good things, may be taught to change his opinion by the oracle which says,
"You do not enter into this land to possess it because of thy
righteousness, or because of the holiness of thy heart; but, in the first place,
because of the iniquity of these nations, since God has brought on them the
destruction of wickedness; and in the second place that he may establish the
covenant which he swore to our Fathers."{28}{Deuteronomy 9:5.} Now by the
covenant of God his graces are figuratively meant (nor is it right to offer to
him anything that is imperfect), as all the gifts of the uncreated God are
complete and entirely perfect, and virtue is a thing complete among existing
things, and so is the course of action in accordance with it. (58) If therefore
we discard forgetfulness and ingratitude, and self-love, and the present
wickedness of all these things, namely, self-opinion, we shall not longer
through our delay miss attaining the genuine worship of God, but outrunning and
bounding on beyond all created beings, before we embrace any mortal thing we
shall meet our master himself, having prepared ourselves to do the things which
he commands us. XV.
(59) For Abraham also, having come with all haste and speech and eagerness,
exhorts virtue, that is to say, Sarah, "to hasten and knead three measures
of fine meal, and to make cakes upon the Hearth."{29}{Genesis 18:6.} When
God, being attended by two of the heavenly powers as guards, to wit, by
authority and goodness, he himself, the one God being between them, presented an
appearance of the figures to the visual soul; each of which figures was not
measured in any respect; for God cannot be circumscribed, nor are his powers
capable of being defined by lines, but he himself measures everything. His
goodness therefore is the measure of all good things, and his authority is the
measures of things in subjection, and the Governor of the universe himself, is
the measure of all things to the corporeal and incorporeal. On which account,
his powers also having been looked upon in the light of rules and models, have
weighed and measured other things with reference to them. (60) Now it is very
good that these three measures should, as it were, be kneaded together in the
soul, and mixed up together, in order that so the soul, being persuaded that the
supreme being is God, who has raised his head above all his powers, and who is
beheld independently of them, and who makes himself visible in them, may receive
the characters of his power and beneficence, and becoming initiated into the
perfect mysteries, may not be too ready to divulge the divine secrets to any
one, but may treasure them up in herself, and keeping a check over her speech,
may conceal them in silence; for the words of the scripture are, "To make
secret cakes;" because the sacred and mystic statements about the one
uncreated Being, and about his powers, ought to be kept secret; since it does
not belong to every one to keep the deposit of divine mysteries properly. XVI.
(61) For the stream of the intemperate soul, flowing outwards through the mouth
and tongue, is pumped up and poured into all ears. Some of which having wide
channels, keeps that which is poured into them with all cheerfulness; but
others, through the narrowness of the passages, are unable to be bedewed by it.
But that which overflows being poured forth in an unrestrained manner, is
scattered in every direction: so that what has been concealed escapes and floats
on the top of it, and, like a random torrent of mud, bears along with it in its
flood, things worthy of being tended with all care. (62) In reference to which,
those persons appear to me to have come to a right decision who have been
initiated in the lesser mysteries before learning anything of these greater
ones. "For they baked their flour which they brought out of XVII.
(63) Let us then, with reference to our gratitude to and honoring of the
omnipotent God, be active and ready, deprecating all sluggishness and delay; for
those who are passing over from obedience to the passions to the contemplation
of virtue, are enjoined to keep the passover with their loins girded up, being
ready to do service, and binding up the burden of the flesh, or, as it is
expressed, their shoes, "standing upright, and firmly on their feet, and
having in their hands a Staff,"{31}{Exodus 12:11.} that is to say
education, with the object of succeeding without any failure in all the affairs
of life; and lastly, "to eat the passover in haste." For, by the
passover, is signified the crossing over of the created and perishable being to
God:--and very appropriately; for there is no single good thing which does not
belong to God, and which is not divine. (64) Seek it therefore, quickly, O my
soul! as did that practicer of contemplation, Jacob, who, when his father asked
him, "How found you this so quickly, I my Son?"{32}{Genesis 27:20.}
answered, with a doctrine concealed underneath his words, "The Lord God
brought it before me." For he, being well skilled in many matters, knew
that whatever creation bestows on the soul is confirmed by long time, as those
men know who give to their pupils arts, and lessons in arts: for their case is
not like that of men who pour water into a vessel, they are not in a moment able
to fill their minds with the lessons which have been brought before them. But
when the fountain of wisdom, that is to say, God, gives knowledge of the
sciences to the race of mankind, he gives it to them without any limitation of
time. But they, as being disciples of the only wise Being, and being competent
by nature, quickly accomplish the discovery of the things which they seek to
understand. XVIII.
(65) But the principal virtue of pupils is to endeavor to imitate their perfect
master, as far as those who are imperfect can imitate a perfect man. But the
master is more rapid than any time, which did not even co-operate with him when
he was creating the universe, since it is plain that time itself was created at
the same moment that the world was made. For God, while he spake the word, did
at the same moment create; nor did he allow anything to come between the word
and the deed; and if one may advance a doctrine which is pretty nearly true, His
word is his deed. But among the race of mankind nothing is more easily moved
than the word; for by its rapidity and by the volubility of its nouns and verbs,
it outstrips even the comprehension which hastens to overtake them. (66) As,
therefore, everlasting springs, which are poured down in rivers, have a course
which never ceases, the stream as it comes on continually taking up the
cessation of the waves which have preceded, so too the abundant flow of words,
when they begin to be poured forth, keep pace with the most swiftly-moving of
all the qualities which are in us, namely, the mind, which can itself outstrip
even flying natures. As therefore the uncreated God outstrips all creation, so
also does the word of the uncreated God outrun the word of creation, and is
borne on with exceeding swiftness in the clouds. On which account God speaks
freely, saying, "Now you shall see, because my word shall overtake
You."{33}{Numbers 11:23.} As the divine word can outstrip and overtake
everything, (67) but if his word can thus outstrip everything, much more can he
who utters it, as he testifies in another place, where he says, "Here am I,
I stood here before You."{34}{Exodus 16:6.} For he declares here that he
stood before any created being: and he who is here is also there, and in other
places, and every where, having filled every place in every direction, and
having left nothing whatever destitute of himself: (68) for he does not say,
"Here I stand and there, but now also when I am present do I stand there
also at the same moment;" not being moved or changing his place so as to
occupy one place and to quit another, but using one intense motion. Very
properly therefore do his subject children, imitating the nature of their
father, do all that is right without any delay, and with all diligence, their
most excellent employment being the paying prompt and unremitting honor to God. XIX.
(69) But Pharaoh, the squanderer of all things, not being able himself to
receive the conception of virtues unconnected with time, inasmuch as he was
mutilated as to the eyes of his soul, by which alone incorporeal natures are
comprehended, would not endure to be benefited by virtues unconnected with time;
but being weighed down by soulless opinions, I mean here by the frogs, animals
which utter a sound and noise wholly void and destitute of reality, when Moses
says, "appoint a time to me when I may pray for you and for your servants
that God will make the frogs to Disappear,"{35}{Exodus 8:9.} though he
ought, as he was in very imminent necessity, to have said, Pray this moment,
nevertheless postponed it, saying, "Pray to-morrow," in order that he
might in every case preserve the folly of his impiety. (70) And this happens to
nearly all those men who hesitate and vacillate between two opinions, even if
they do not confess it in express words. For when any thing unexpected befalls
them, inasmuch as they did not previously believe firmly in God the Savior, they
take refuge in the assistance of created things, of physicians, of herbs, of the
composition of drugs, in a carefully considered plan of life, and in any other
aid which may be derived from mortal man. And if any one were to say to them,
"Flee, O ye wretched men, to Him who is the only physician for the diseases
of the soul, and discard all this falsely called assistance which ye are seeking
to find in the creature who is subject to the same sufferings as
yourselves," they would laugh at and ridicule him; saying, "Tell us
this to-morrow." Since, even if any thing were to happen to them they would
not supplicate the Deity to avert the present evils from them. (71) But when it
is found that there is no relief from man, and when even all the remedies are
proved to be injurious, then in great perplexity they renounce all ideas of
assistance from other quarters, and, like wretched men as they are and sorely
against their will, they reluctantly and tardily flee to the only Savior, God.
But he, as well knowing that there is no dependence to be placed on reformation
extorted by necessity, does not apply his law to every one of them, but only to
those in whose case it appears good and suitable. Let every reasoning therefore
that thinks that all possessions belong to itself, and that honors itself before
God, for the expression, "sacrificing after a few days," involves such
a notion as this, know that it is liable to the accusation of impiety. XX.
(72) We have now adequately gone through the first article of our accusation
against Cain. And the second is of this nature, Why does he bring the first
fruits of the fruits of the earth, but not of the first produce? May it not be
for the same reason, that he may give the pre-eminence in honor to creation, and
may requite God himself with what is the second best? For as there are some
persons who place the body before the soul, the slave before the mistress, so
also there are persons who honor the creation more than God, though the lawgiver
delivered this injunction, that "we should bring the first fruits of the
first produce of the earth into the house of God,"{36}{Exodus 23:19.} and
not assign them to ourselves. For it is just to refer all the first motions of
the soul, whether in point of order or of power, to God. (73) Now the first
things in point of order are such as these, in which we participated from the
first moment of our original birth: nourishment, growth, sight, hearing, taste,
smell, touch, speech, the mind, the parts of the soul, the parts of the body,
the energies of these parts, and in short all the motions and conditions which
are in accordance with nature. But those things which are first in consideration
and in power are good actions, the virtues, and conduct in accordance with the
virtues. (74) It is right therefore to offer the first fruits of these things:
and the first fruits are the language of gratitude sent up from sincere truth of
mind. And this language divides itself according to appropriate divisions in the
same manner as the lyre and the other musical instruments are divided. For in
each of those instruments each sound is by itself harmonious, and also
exceedingly adapted to making a symphony with the rest. As in grammar also those
of the elements which are called vowels are both capable of being uttered by
themselves, and they also make a complete sound in conjunction with other
letters. (75) But nature which has created many powers in ourselves, some
consisting of the outward senses, some reasoning and intellectual and which has
directed each to some appropriate work, and which again has adapted all in due
proportion by a union and harmony with one another, may be most properly
pronounced happy both in each particular and in all of them. XXI.
(76) On which account if you bring a sacrifice of the first fruits, you must
divide it as the sacred scripture teaches, first of all offering those fruits
which are green, then those which are toasted, then those which are cut up, and
after all the others those which are ground. Those which are green, on this
account, because he teaches those who are lovers of the old, and obsolete, and
fabulous times, and who do not comprehend the rapid power of God, illimitable by
time, warning them to adopt new, and flourishing, and vigorous thoughts, in
order that they may not embrace false opinions from being nourished among the
old fabulous systems which a long lapse of ages has handed down to the deceiving
of mortals; but that, receiving new and fresh good things in all abundance from
God, who never grows old, but who is always young and vigorous, they may be
taught to think nothing old that is with him, and nothing passed away or
obsolete, but to look upon everything as created and existing without any
limitation as to time. XXII.
(77) On which account he says in another place, "Thou shall rise up from
before a hoary head, and thou shall honor the face of an
Elder."{37}{Leviticus 19:32.} As if the difference were very great. For
what is hoary is that time which energizes not at all, from which one ought to
rise up, and depart, and flee, avoiding that idea which deceives tens of
thousands, that time has a natural capacity of doing something. But by an elder
is meant one who is worthy of honor, and respect, and of preeminence, and
examination of whom is committed to Moses, the friend of God. "For those
whom thou knowest," says God to Moses, "they are the
Elders."{38}{Numbers 11:16.} As he was a man who admitted no innovations of
any kind, but was by custom attached to his elders, and to those who were worthy
of the highest honors. (78) It is advantageous, therefore, if not with reference
to the acquisition of perfect virtue, still at all events with reference to
political considerations, both to be nourished in ancient and primeval opinions,
and also to be acquainted with the ancient records of glorious actions, which
historians and the whole race of poets have delivered to their contemporaries
and to subsequent ages, to be preserved in their recollection. But when the
sudden light of self-taught wisdom has shone upon those who had no foreknowledge
or expectation of it, and opening the previously closed eyes of the soul, makes
men spectators of knowledge instead of being merely hearers of it, implanting in
the mind the swiftest of the outward senses, sight, instead of hearing, which is
slower; it is then in vain to exercise the ears with speeches. XXIII.
(79) On which account it is said also: "And ye shall eat old store, and old
food from the old store, and you shall also bring forward the old out of the
sight of the New."{39}{Leviticus 26:10.} As it is fitting to repudiate no
ancient piece of learning from considerations of time, while we endeavor to meet
with the writings of wise men, and to be present as it were with the opinions
and expositions of those who relate ancient matters, and to be always fond of
inquiring about the former ages of men, and ancient events, since it is the
pleasantest of all things to be ignorant of nothing. But when God causes new
shoots of self-taught wisdom to spring up in the soul, then it behoves us
immediately to circumscribe and to contract the things which we have acquired
from instruction, which of their own accord do return and flow back to their
source. For it is impossible that one who is a follower, or a friend, or a
disciple of God, or any other name which one may think fit to call him, should
tolerate mortal lessons. XXIV.
(80) And let the ripeness of the new soul be toasted. That is to say, as gold is
tried in the fire, let this also be tested by powerful reason. And the being
consolidated is a sign of having been tried, and tested, and approved. For as
the fruit of flourishing stalks of corn is toasted, that it may no longer be
damp, and as this cannot in the nature of things take place without fire, so
also is it necessary that the young and fresh ripeness, advancing by means of
powerful and unalterable reason to the perfection of virtue, must be made solid
and stable. But it is the natural characteristic of reason not only to ripen
speculations in the soul, preventing them from dissolving, but also vigorously
to put an end to the impetuosity of irrational passion. (81) Behold the
practicer of contemplations, Joseph, cooking it, when, "Esau is in a moment
discovered to be Fainting."{40}{Genesis 25:29.} For wickedness and passion
are the foundations of those who love themselves, supported on which the man,
when he sees them defeated and extinguished by reason which has refuted them,
does not unnaturally relax his exertions and his strength. (82) But suppose the
language is not confused, but divided into appropriate divisions, the meaning of
the expression, "those that are cut up," is something of this kind.
For in everything order is better than disorder, and most especially is it so in
the most swiftly flowing nature--speech. XXV.
We must therefore divide it into the principal heads, which are called
incidents, and we must assign to each its appropriate preparation, imitating in
this point skilful archers, who, when they have chosen a mark, endeavor to shoot
every one of their arrows straight at it. For the head resembles the mark, and
the preparation is similar to the arrows. (83) And thus the most excellent of
all branches of learning, speech, is harmoniously connected together. For the
lawgiver cuts leaves of gold into thin hairs, so as to plait appropriate works
of that material in a durable manner. And in like manner, speech, which is more
precious than gold, is completed in a praiseworthy manner of innumerable
varieties of ideas, then, being divided into the thinnest possible heads, after
the fashion of a woven web, it receives an harmonious demonstration, like a work
of the distaff. (84) It is enjoined therefore that sacrificers, when they have
flayed the burnt offering, shall cut it up joint by joint, in order in the first
place that the soul may appear naked without any coverings, such as are made by
empty and false opinions; and in the second place that it may be able to receive
suitable divisions, for virtue is a whole and one, which is divided into
corresponding species, such as prudence and temperance, justice and courage,
that we, knowing the differences of each of these qualities, may submit to a
voluntary service of them both in their entirety and in particulars. (85)
And let us consider how we may train the soul so that it may not, from being
thrown into a state of confusion, be deceived by general and unintelligible
appearances, but that by making proper divisions of things it may be able to
inspect and examine each separate thing with all accuracy, adopting language
which will not, through being borne forward by disorderly impetuosity, cause any
indistinctness, but being divided into its appropriate headings and into the
demonstrations suitable to each, will be compounded like some living animal of
perfect parts, properly put together. And we ought to apply ourselves to a
continual meditation on and practice of these things, if we wish the use of them
to be confirmed in us, as after having touched knowledge, not to abide in it is
like tasting meat and drink, but being prevented from feeding on them in
sufficient quantities. XXVI.
(86) After those that are cut up, it was very natural to make an offering of
such as are ground; that is to say, it is natural after the division to dwell
among and pass one's leisure among what had been thus discovered, for continued
practice produces firm and stable knowledge, just as continued indifference
produces ignorance. Therefore numbers of men from fear of the labor of practice,
have lost the strength with which they were endowed by nature, whom those men
have not imitated who nourished their souls on prophecy, which is signified
under the name of manna, "for they ground it in mills or beat it in a
mortar, and baked it in pans, and made cakes of It."{41}{Numbers 11:8.}
every one of them knowing well how to knead and soften the heavenly language of
virtue for the sake of making the intellect firmer. (87) When therefore you
confess that the young and fresh corn, that is to say vigor, and the toasted
corn, that is to say speech tried in the fire and invincible, and the corn cut
up, which signifies the cutting up and division of things, and the corn ground,
that is to say anxious care about the examination into what has been found out,
do all proceed from God, you will then be offering a sacrifice of the first
fruits of the first produce, of the first and best things which the soul has
brought forth; and even if we are slow, nevertheless he does not delay to take
to himself those who are fit to worship him. For "I will take," says
he, "you to be a people for myself, and I will be your God, and you shall
be my people: I am the Lord." XXVII.
(88) These now, and such as these, are the accusations brought against Cain, who
after some days offered sacrifice; but Abel did not bring the same offerings,
nor did he bring his offerings in the same manner; but instead of inanimate
things he brought living sacrifices, and instead of younger things, worthy only
of the second place, he offered what was older and of the first consideration,
and instead of what was weak he offered what was strong and fat, for he says
that "he made his sacrifice of the first-born of his flocks, and of their
Fat,"{42}{Genesis 4:3.} according to the most holy commandment. (89) Now
the commandment is as follows: "And it shall be," say the scriptures,
"when God shall bring thee forth into the land of the Canaanites, in the
manner which he swore to thy fathers, and shall give it to thee, that thou shall
set apart unto the Lord all that openeth the womb of all thy flocks, and of all
the beasts which thou hast, and shall set apart all the males for the Lord.
Every offspring of an ass that openeth the womb shall thou exchange for a sheep;
and if thou dost not exchange it thou shall redeem it with
Money."{43}{Exodus 13:11.} For that which openeth the wound is Abel, that
is to say, a gift, the first-born, and you must examine how and when it is to be
offered up; (90) now the most suitable time is when God shall lead thee into
fluctuating reason, that is to say, into the land of the Canaanites, not in any
chance manner, but in the manner in which he himself swore that he would; not in
order that being tossed about hither and thither in the surf and tempest and
heavy waves, you may be deprived of all rest or stability, but that having
escaped from such agitation you may enjoy fine weather and a calm, and reaching
virtue as a place of refuge, or port, or harbor of safety for ships, may lie in
safety and steadiness. XXVIII.
(91) But when Moses says that God swears, we must consider whether he really
asserts this as a thing appropriate for him to do; since to very many people it
appears inconsistent with the character of God; for the meaning implied in an
oath is, that it is the testimony of God in a matter which is doubtful. But to
God there is nothing uncertain and nothing in doubt; (92) as it is he who
demonstrates clearly to others all the clear indications of truth. And
accordingly he is in need of no witness; for neither is there any other god of
equal honor with him. I omit to mention that he who bears witness, inasmuch as
he bears witness, is better than he to whom he bears witness; for the one stands
in need of something, and the other serves him: and he who serves is more worthy
of credit than he who requires to be served. But it impious to conceive that any
thing can be better than the Cause of all things, since there is nothing equal
to him, nothing that is even a little inferior to him; {44}{the similarity to
Horace is here again very remarkable. Horace, speaks of the Parent and Governor
of the universe in Od. I. 12.17.} but every thing which exists in the world is
found to be in its whole genus inferior to God. (93) Now it is for the sake of
obtaining credence that those men who are disbelieved have recourse to an oath.
But God is to be believed when simply he says any thing; so that, as far as
certainty goes, his words do in no respect differ from oaths. And it happens,
indeed, that our opinions are confirmed by an oath; but that an oath itself is
confirmed by the addition of the name of God. God, therefore, does not become
credible because of an oath, but even an oath is confirmed by God. XXIX.
(94) Why, then, has this hierophant thought fit to introduce him as swearing?
That he might demonstrate the weakness of the created being, and after he had
demonstrated it, might comfort him: for we are not able at all times to have
ready in our soul that principal fact which ought to be remembered concerning
God, namely, that "God is not as a Man,"{45}{Numbers 23:19.} So that
we may rise above those assertions which are advanced concerning man; (95) but
we, since we have the greatest share in what is mortal, and since we are not
able to conceive any thing apart from ourselves, and have no power to go beyond
or to escape our own calamities, but since we have got into mortality as snails
have into their shells, and since we are revolved round and round ourselves in a
ball, like so many hedgehogs, and have only the same opinions about the blessed
and immortal God which we have about ourselves, avoiding all absurdity of
assertion, such for instance as that God has the same form as man, but in
reality being guilty of the impiety of attributing to him that he has the same
passions as man; (96) we do on this account fashion for him in our minds hands
and feet, a coming in and a going out, hatred, aversion, alienation, and anger;
parts and passions very inconsistent with the character of the Cause of all
things, an oath by which is often an assistant of our weakness. (97) "If
God shall give thee the things which thou desirest," says Moses, speaking
very eloquently and accurately; for if he does not give them thou wilt not have
them, since every thing belongs to him, both things external, and the body, and
the outward sense, and the power of speech, and the mind, and the energies and
essences of all the faculties. And not you, but all this world also, and
whatever you cut off and divide from it, you will find does not belong to you;
for you do not possess the earth, or the water, or the air, or the heaven, or
the stars, or any of the kinds of animals or plants, whether perishable or
immortal, as you own; so that, whatever from them you bring to offer to him as a
sacrifice, you are bringing as the possession of God, and not as your own. XXX.
(98) And take notice how very clearly it is enjoined, that he who is sacrificing
may take a part of what is offered, and that he is not bound to offer the whole
of what has been given him. For nature has given us a countless number of
things, suitable to the human race, of all of which it receives no share itself:
for instance, she has given us creation, though she is herself uncreate; and
food, though she has no need of food; and growth, though she always remains in
the same condition; and age, with reference to time, though she herself admits
neither of addition nor of subtraction; an organic body, which she is
incompetent to receive: also the powers of coming forward, of seeing, of
applying food, and of disposing of it again when digested; of judging between
the differences of scents, of using speech, of giving vent of laughter. (99)
There are also many other things in us which have reference to our necessary and
beneficial uses: but one may pronounce these things indifferent, but those which
are confessedly good ought to be attributed to and comprehended in nature. Come,
therefore, let us investigate those things which are especially admired among
us, of the things which are really goods, every one of which we pray to attain
to at suitable seasons, and if we do attain to them, we are called the happiest
of men. (100) Now who is there who is ignorant, that a happy old age and a happy
death are the greats of human goods? neither of which can nature partake of,
inasmuch as nature can neither grow old nor die. And what is there extraordinary
in the fact, if that which is uncreated does not condescend to use the good
things of created beings, when even that which has been created desires
different virtues, according to the differences of ideas into which it is
divided. At all events men would not be rivals to women, nor would women be
rivals to men, in these matters with which the opposite sex alone ought to have
any concern. But if the women were to emulate the pursuits of men they would be
looked upon as half men, and if the men were to apply themselves to the pursuits
of women they would acquire an evil reputation as men-women. (101) But are there
not some virtues between which nature herself has made such distinction, that by
no practice can they be brought into the common use of both sexes? At all
events, to sow and to beget children is the especial property of man, according
to his peculiar capacity, and no woman could manage to do this. And again, the
nature of man does not make him capable of bearing children, which is the good
deed of women; therefore these things, which are innate in the nature of man,
cannot be predicated with propriety of God, but it is done only through some
catachrestical misapplication of terms, by which we make amends for our
weakness. You will take away therefore, O my mind, whatever is created or
mortal, or changeable or unconsecrated, from your conceptions, regarding the
uncreate God, immortal, unchangeable, and holy, the only God, blessed for ever. XXXI.
(102) But it is most entirely in accordance with nature "to sacrifice the
males of every creature that openeth the womb, to God."{46}{Exodus 13:12.}
For as nature has given to women the womb, as the part most excellently adapted
for the generation of animals, so also for the production of things she has
placed a power in the soul, by means of which the mind conceives and is in
travail, and brings forth many things. (103) But of the ideas which are brought
forth by the mind, some are male and some female, as in the case of animals. Now
the female offspring of the soul are wickedness and passion, by which we are
made effeminate in every one of our pursuits; but a healthy state of the
passions and virtue is male, by which we are excited and invigorated. Now of
these, whatever belongs to the fellowship of men must be attributed to God, and
everything that relates to the similarity to women must be imputed to one's
self, on which account the command was delivered, "Of everything which
openeth the womb the males belong to the Lord." XXXII.
(104) But also he says, "The males belong to the Lord of everything which
openeth the womb, of thy flocks and of thy cattle, and of all that belongs to
thee." Having spoken of the offspring of the principal part of the soul, he
begins to give us information about the produce of the irrational part, which
the outward senses have obtained for their inheritance, which he likens to
cattle, and to the young which are bred up in the herds, being tame and
tractable, inasmuch as they are guided by the care of their overseer, that is to
say, of the shepherd; for those which are let run loose and are indulged with
freedom, are made wild from want of any one to make them gentle. But those which
have guides, such as goatherds, cowherds, and shepherds, who are the managers of
every species of cattle, they I say are of necessity made tame. (105) Moreover
the genus of the outward senses is formed by nature, so as to be in one instance
wild and in another tractable; it is wild, when having shaken off the rein of
the mind as of its herdsman, it is borne on irrationally towards the external
objects of the outward senses; but it is tame when having yielded in an obedient
manner to reason, which is the guide of the discernment, it is regulated and
directed in its course by it. Whatever therefore it sees or hears, or, in short,
whatever it feels with any one of its inward senses according to the injunction
of the mind, all these things are male and perfect, for goodness is added to
each; (106) but whatever is done without any guide, in a state of anarchy, in
such case the body ruins us as anarchy ruins a city. Again, we must consider
that those motions of the outward senses which proceed in obedience to the mind,
and which of necessity are the better, do take place according to the
dispensation of God; but these which are obstinate and disobedient, we must
impute to ourselves, when we are carried away irrationally by the impetuosity of
the outward senses. XXXIII.
(107) And he has commanded us to take a portion not only from the things which
have just been mentioned, but also from the entire mass in combination. And the
command is couched in the following words: "And it shall be, when ye eat of
the fruit of the land, that he shall take a part to offer up has a
heave-offering unto the Lord: ye shall offer up a cake of the first of your
dough for a heave-offering as ye do the heave-offering of the threshing-floor,
so shall ye offer It."{47}{Numbers 15:19.} (108) Now speaking properly, if
we must avow the exact truth, it is we ourselves who are this dough; since many
essences are kneaded and combined together that we may be made perfect: for the
great Creator having mingled and kneaded together the cold and hot, dry and
moist, opposite properties, has made out of them all one distinct combination,
ourselves, from which the expression dough is applied to us. Now, of this
combination in which body and soul, two most important divisions, are united,
the first fruits are to be consecrated. (109) But the first fruits are the holy
motions of each in accordance with virtue; on which account they have been
compared to a threshing-floor. As, therefore, on a threshing-floor there is
wheat and barley, and as many more of such things as are capable of being
separated by themselves, and husks and chaff, and whatever other refuse is
dissipated and scattered in different directions, so too, with us, there are
some things which are excellent and useful, and which afford real nourishment,
by means of which a good life is brought to perfection; all which things we
should attribute to God. But there are other things which are not divine, which
we must leave like refuse to the race of mankind; but from these some portions
must be taken away, (110) and there are some entire virtues, free from all
wickedness, which it would be impious to mutilate by dividing them, and which
resemble those indivisible sacrifices, the whole burnt-offerings, of which Isaac
is a manifest pattern, whom his father was commanded to offer up like a victim,
sharing in no destructive passion. (111) And in another passage it is said,
"My gifts, and my offerings, and my sacrifices, ye will take care to offer
to me at my festivals:" not taking away form them, nor dividing them, but
bringing them forward full, and entire, and perfect; for the feast of the soul
is cheerfulness in perfect virtues; and the perfect virtues are all those which
the human race exhibits, free from all stain or spot. But the wise man alone can
keep such a festival as this, and no other human being; for it is a most rare
thing to find a soul which has never tasted of wickedness of passions. XXXIV.
(112) Having therefore given an account of the dominant and subject divisions of
the soul, and having shown what portion in each is male and female, Moses
proceeds after this very consistently to explain the divisions of the body. For
being well aware that without labor and care it is not possible to obtain a
masculine offspring, he proceeds to say, "Every foal of an ass that openeth
the womb, thou shall exchange for the young of a Sheep."{48}{Exodus 13:13.}
Which expression is equivalent to, "Exchange all labor for
improvement." For an ass is the symbol of labor, being a much enduring
animal, and a sheep is the emblem of improvement, as its very name shows,
{49}{probaton, derived from probainoµ, to advance forward.} (113) being a
symbol of the care which is required to be expended in arts and professions, and
all other things which are matters of instruction, and that with no negligence
or indifference, but it is necessary with all anxiety to have prepared one's
mind to encounter vigorously every amount of labor, and to strive not to be held
in bondage by ill-considered toil, but to find advance and improvement by
pushing on to the most glorious end; for labor is to be endured for the sake of
improvement. (114) But if you indeed receive fatigue from labor, and still your
nature does not advance at all on the road to improvement, but is rather opposed
to your becoming better by progress, then abandon the pursuit and be quiet, for
it is a difficult task to go against nature. On which account the scripture
adds: "And if you do not exchange it, you shall ransom it for money;"
which means, but if you are not able to exchange labor for improvement, then
give up your labor; for the idea of ransoming carries with it the notion of
emancipating the mind from vain and unproductive care. XXXV.
(115) But I am speaking here, not of the virtues but of the arts of intermediate
character, and of other necessary studies which are conversant about the
attention due to the body, and about the abundance of external goods. But since
the labor which is applied to what is perfectly good and excellent, even if it
fall short of attaining its object, is nevertheless of such a character that it
by itself does good to those who exert it, while the things which are
unconnected with virtue unless their aim is attained, are entirely unprofitable.
For as in the case of animals, if you take away the head there is an end of the
whole animal, but he head of actions is their end, as they in a manner live if
the end is arrived at, but if you cut off their end and mutilate them they die.
(116) So too let those athletes who are not able to gain the victory but who are
invariably defeated, condemn their trade; and if any merchant or captain of a
ship in all his voyages meets with incessant disasters, let him turn away from
the business and rest. And those men who, having devoted themselves to the
intermediate arts, have nevertheless through the ruggedness of their nature been
unable to acquire any learning, are to be praised for abandoning them: for such
studies are not practiced for the
sake of the practice, but for the sake of the object towards which the laborer
is borne. (117) If therefore nature hinders one's improvement for the better,
let us not strive against her in an unprofitable way, but if she co-operates
with us then let us honor the Deity with the first fruits and honors, which are
the ransom of our soul, emancipating it from subjection to cruel masters, and
elevating it to freedom. XXXVI.
(118) For Moses confesses that the Levites who being taken in exchange for the
firstborn, were appointed ministers of him who alone is worthy to be ministered
unto, were the ransom of all the rest of the Israelites. "For I," says
God, "behold, I have chosen the Levites out of the midst of the children of
Israel, instead of every firstborn that openeth the womb from among the children
of Israel; they shall be their ransom and the Levites shall belong to me: for
every first-born is mine; from that day in which I smote all the firstborn in
the land of Egypt, I dedicated to myself all the first-born of
Israel."{50}{Leviticus 3:12.} (119) Reason which fled to God and became his
suppliant, is what is here called the Levite; God having taken this from the
most central and dominant part of the soul, that is to say, having taken it to
himself and appropriated it as his own share, thought it worthy of the honor due
to the first-born. So that from these it is plain that Reuben is the first-born
of Jacob, but Levi the first born of Israel, the one having the honors of
seniority according to time, but the other according to dignity and power. (120)
For Jacob being the symbol of labor and improvement, is also the beginning of
goodness of disposition, which is signified in Reuben: but the fountain of
contemplation of the only wise being, according to which the name of Israel is
given, is the principle of being inclined to minister to him; and of such
ministry the Levite is the symbol. As therefore Jacob is found to be the
inheritor of the birth-right of Esau, eagerness in wickedness having been
defeated by virtuous labor, so also Levi, as one who devotes himself to perfect
virtue, will carry off the honors of seniority from Reuben, the man of a good
disposition. But the most undeniable proof of perfection is for a man to be a
fugitive to God, having abandoned all concern for the things of creation. XXXVII.
(121) These then, to speak with strict propriety are the prices to be paid for
the preserving and ransoming of the soul which is desirous of freedom. And may
we not say that in this way a very necessary doctrine is brought forward? Namely
that every wise man is a ransom for a worthless one, who would not be able to
last for even a short time, if the wise man by the exertion of mercy and
prudence did not take thought for his lasting; as a physician opposing himself
to the infirmities of an invalid, and either rendering them slighter, or
altogether removing them unless the disease comes on with irresistible violence,
and surmounts all the ingenuity of medical skill. (122) And in this way Sodom
was destroyed, since there was, as it were, no good which could be put in the
scale sufficient to outweigh the unspeakable multitude of its wickednesses. So
that if the fiftieth number could have been found, according to which an
emancipation for the slavery of the soul and complete freedom is proclaimed, or
if any one of the numbers below fifty which the wise Abraham enumerated
descending at last down to ten, the number peculiar to instruction, the mind
would not have been destroyed in so inglorious a manner. (123) We ought at times
to endeavor as far as possible to preserve those who are not on the point of
being utterly destroyed by the wickedness that is in them; imitating good
physicians who, even if they see that it is impossible for those who are sick to
recover, nevertheless apply their remedies with cheerfulness, lest it should
appear that it was owing to their neglect that the affair did not turn out as it
was desired. And if ever so slight a seed of good health is seen, this is to be
cherished as a spark of fire with all imaginable care; for there is hope that if
it can have its duration protracted and its strength increased the man may for
the future have a better life and one more free from danger. (124) Therefore
when I see any good man dwelling in any house or city, I pronounce that house or
that city happy, and I think that its enjoyment of its present good things is
sure, and that its expectation of future happiness will be accomplished,
inasmuch as, for the sake of those who are worthy, God will bestow his boundless
and illimitable riches even on the unworthy. And I pray that they may live to as
great an age as possible, since it is not possible that they should ever grow
old, as I expect that good fortune will remain to men as long as these men are
able to live in the practice of virtue. (125) When, therefore, I see or hear
that any one of these men is dead, I am exceedingly downcast and grieved, and I
lament those who are left behind alive as much as I lament them; for to the one
I see, that the necessary end has arrived in consistency with the ordinances of
nature, and that they have exhibited a happy life and a glorious death. But I
look upon the others as now deprived of the great and mighty hand by which they
were saved, and as likely, now that they are bereft of it, soon to feel the
evils which are due to them, unless, indeed, instead of the former men, who are
gone, nature should be preparing to make other young men shoot up, as in the
case of a tree which has already shed its ripe fruit for the nourishment and
enjoyment of those who are able to make use of it. (126) As, therefore, good men
are the strongest part of cities, with a view to their duration, so also in that
state of each individual of us, which consists of soul and body, the reasoning
powers which are attached to prudence and knowledge, are the firmest part of its
foundation; which the legislator, using metaphorical language, calls the ransom
and the first-born, on account of those reasons which I have already mentioned.
(127) In this way he also says, "The cities of the Levites are ransomed for
ever, because the minister of God enjoys eternal freedom, according to the
continuous revolutions of the ever-moving soul," and he admits incessant
healing applications; for when he calls them ransomed, not once, but for ever,
as he says, he means to convey such a meaning as this, that they are always in a
state of revolution, and always in a state of freedom, the state of revolution
being implanted in them because of their natural mortality, but their freedom
coming to them because of their ministration to God. XXXVIII.
(128) But it is worth while to consider, in no passing manner, why he granted
the cities of the Levites to fugitives, thinking it right that even these, who
appear entirely impious, should dwell with the most holy of men. Now these
fugitives are they who have committed, unintentionally, homicide. First of all,
therefore, we must repeat what is consistent with what has been already said,
that the good man is the ransom of the worthless one, so that they who have
sinned will naturally come to those who have been hallowed, for the sake of
being purified; and, in the second place, we must consider that the Levites
admit the fugitives because they themselves are potentially fugitives; (129) for
as they are driven away from their country, so these others also have left their
children, their parents, their brethren, their nearest and dearest things, in
order that they may receive an immortal inheritance instead of a mortal one. But
they differ, because the flight of the one is involuntary, being caused by an
unintentional action, but the flight of the others is voluntary, from a love of
what is most excellent; and because the one have the Levites for a refuge; but
the Levites have the Lord of all for their refuge, in order that those who are
imperfect may have the sacred scriptures for their law; but that the others may
have God for theirs, by whom they are hallowed. (130) Moreover, those who have
committed unintentional homicide, have been allotted the same cities as the
Levites to dwell in, because they also were thought worthy of a privilege
because of a holy slaughter. When therefore the soul being changed, came to
honor the Egyptian God, the body, as fine gold, then all the sacred writings
rushing forth of their own accord with defensive weapons, namely demonstrations
according to knowledge, putting forward as their leader and general the chief
priest, and prophet, and friend of God, Moses, proclaimed an unceasing war in
the cause of piety, and would not hear of peace till they had put down all the
doctrines of those who opposed them, so that they naturally came to inhabit the
same dwellings, inasmuch as they had done similar actions, though not the same. XXXIX.
(131) There is also another opinion bruited about, as something of a secret,
which it is right to lay up in the ears of the elders, not divulging it to the
younger men; for of all the most excellent powers which exist in God, there is
one equal to the others in honor, that is the legislative one (for he himself is
a lawgiver and the fountain of all laws, and all particular lawgivers are
subordinate to him), and this legislative power is divided in a twofold
division, the one having reference to the rewarding of those who do well, and
the other to the punishment of those who have sinned; (132) accordingly the
Levite is the minister of the former division, for he performs all the
ministrations which have a reference to perfect holiness, according to which the
human race is raised up to and brought to the notice of God, either by whole
burnt offerings, or else by saving sacrifices, or else by repentance for one's
sins. But of the other and punishing division of the legislative power, those
who have committed unintentional homicide are the ministers. (133) And Moses
bears witness to this saying, "He was not willing, but God gave him into
his Hands,"{51}{Exodus 21:13.} so that his hands are here taken as
instruments; but he who energizes by their means in an invisible manner, must be
the other being, the invisible. Let therefore the two servants dwell together,
being the ministers of the two species of the legislative power; the Levite
being the minister of the division which has reference to the reward of them
that do well, and the unintentional homicide of the division which is conversant
about punishment. (134) "But in the day," says God, "on which I
smote the first-born in the XL.
(136) And he brings not only the first fruits from the firstborn, but also from
the fat; showing by this that whatever there is in the soul that is cheerful, or
fat, or preservative and pleasant, might all be surrendered to God. And I see
also in the arrangements established about sacrifices, that three things are
enjoined to be offered from the victims; in the first place the fat, and the
kidneys, and the lobe of the liver, about which we will speak separately; but
not the brain or the heart which it seemed natural should be dedicated before
the other parts, since, according to the language of the lawgiver, the dominant
power is recognized as existing in one of them. (137)
But may it not be owing to an exceeding holiness and to very accurate
consideration of the matter that he did not bear these things to the faithful
altar of God? because that dominant part being subject to changes in either
direction, either for bad or good, in an indivisible moment of time receives
impressions which are continually changing, at one time impressions of what is
pure and approved, and at others of an adulterated and base coinage. (138)
Therefore the lawgiver judging a place which was capable of receiving both these
opposite qualities, namely, what is honorable, and what is disgraceful, and
which was adapted to each, and distributed equal honor to both, to be quite a
much impure as holy, removed it from the altar of God. For what is disgraceful
is profane, and what is profane is by all means unholy; (139) and this is why
the dominant part is kept away from sacrifices, but if it is subjected to
examination, then, when all its parts have been purified, it will be consecrated
as a burnt offering, free from all stain, and from all pollution. For this is
the law respecting whole burnt offerings, that with the exception of the refuse
of the food, and of the skin which are tokens of the weakness of the body and
not of wickedness, nothing else should be left to the creature, but that all the
other parts which exhibit the soul perfect in all its parts, should be presented
as a whole burnt offering to God. |
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