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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 MIGRATION OF ABRAHAM II.
(7) That he means by Abraham's country the body, and by his kindred the outward
senses, and by his father's house uttered speech, we have now shown. But the
command, "Depart from them," is not like or equivalent to, Be
separated from them according to your essence, since that would be the
injunction of one who was pronouncing sentence of death. But it is the same as
saying, Be alienated from them in your mind, allowing none of them to cling to
you, standing above them all; (8) they are your subjects, use them not as your
rulers; since you are a king, learn to govern and not to be governed; know
yourself all your life, as Moses teaches us in many passages where he says,
"Take heed to Thyself."{4}{Exodus 34:12.} For thus you will perceive
what you ought to be obedient to, and what you ought to be the master of. (9)
Depart therefore from the earthly parts which envelop you, O my friend, fleeing
from that base and polluted prison house of the body, and from the keepers as it
were of the prison, its pleasures and appetites, putting forth all your strength
and all your power so as to suffer none of thy good things to come to harm, but
improving all your good faculties together and unitedly. (10) Depart also from
thy kindred, outward senses; for now indeed you have given yourself up to each
of them to be made use of as it will, and you have become a good, the property
of others who have borrowed you, having lost your own power over yourself. But
you know that, even though all men are silent on the subject, your eyes lead
you, and so do your ears, and all the rest of the multitude of that kindred
connection, towards those objects which are pleasing to themselves. (11) But if
you choose to collect again those portions of yourself which you have lent away,
and to invest yourself with the possession of yourself, without separating off
or alienating any part of it, you will have a happy life, enjoying for ever and
ever the fruit of good things which belong not to strangers but to yourself.
(12) But now rise up also and quit speech according to utterance, which Moses
here represents God as calling your father's house, that you may not be deceived
by the specious beauty of words and names, and so be separated from that real
beauty which exists in the things themselves which are intended by these names.
For it is absurd for a shadow to be looked upon as of more importance than the
bodies themselves, or for an imitation to carry off the palm from the model. Now
the interpretation resembles a shadow and an imitation, but the nature of things
signified under these expressions, thus interpreted, resemble the bodies and
original models which the man who aims at being such and such rather than at
appearing so must cling to, removing to a distance from the other things. III.
(13) When therefore the mind begins to become acquainted with itself, and to
dwell among the speculations which come under the province of the intellect, all
the inclinations of the soul for the species which is comprehensible by the
intellect will be repelled, which inclination is called by the Hebrews, Lot; for
which reason the wise man is represented as distinctly saying, "Depart, and
separate yourself from Me;"{5}{Genesis 13:9.} for it is impossible for a
man who is overwhelmed with the love of incorporeal and imperishable objects to
dwell with one, whose every inclination is towards the mortal objects of the
outward senses. (14) Very beautifully therefore has the sacred interpreter of
God's will entitled one entire holy volume of the giving of the law, the Exodus,
having thus found out an appropriate name for the oracles contained therein. For
being a man desirous of giving instruction and exceedingly ready to admonish and
correct, he desires to remove the whole of the people of the soul as a multitude
capable of receiving admonition and correction from the country of Egypt, that
is to say, the body, and to take them out from among its inhabitants, thinking
it a most terrible and grievous burden that the mind which is endowed with the
faculty of sight should be oppressed by the pleasures of the flesh, and should
obey whatever commands the relentless desires choose to impose upon it. (15)
Therefore, after the merciful God has instructed this people, groaning and
bitterly weeping for the abundance of the things concerning the body, and the
exceeding supply of external things (for it is said, "The children of
Israel groaned by reason of the Works"){6}{Exodus 2:23.} when, God, I say,
had instructed them about their going out, the prophet himself led them forth in
safety. (16) But there are some persons who have made a treaty with the body to
last till the day of their death, and who have buried themselves in it as in a
chest or coffin or whatever else you like to call it, of whom all the parts
which are devoted to the slavery of the body and of the passions are consigned
to oblivion and buried. But if anything well affected towards virtue has shot up
by the side of it, that is preserved in the recollection, by means of which good
things are naturally destined to be kept alive. IV.
(17) Accordingly, the sacred scriptures command the bones of Joseph--I mean by
this the only parts of such a soul as were left behind, being species which know
no corruption and which deserve to have mention made of them--to be preserved,
thinking it preposterous for pure things not to be united to pure things. (18)
And what is especially worthy of being mentioned is this, that he believed that
God would visit the race which was capable of Seeing,"{7}{Genesis 50:24.}
and would not give it up for ever and ever to ignorance, that blind mistress,
but would distinguish between the immortal and the mortal parts of the soul, and
leave in Egypt those parts which were conversant about the pleasures of the body
and the other immoderate indulgences of the passions; but with respect to those
parts which are imperishable, would make a covenant that they should be
conducted onwards with those persons who were going up to the cities of virtue
and would further ratify this covenant with an oath. (19) What then are the
parts which are imperishable? In the first place, a perfect alienation from
pleasure which says, "Let us lie down Together,"{8}{Genesis 39:7.} and
let us enjoy human enjoyments; secondly, presence of mind combined with
fortitude, by means of which the soul separates and distinguishes from one
another those things which by vain opinions are accounted good things, as so
many dreams, confessing that "the only true and accurate explanations of
things are found with God;"{9}{Genesis 40:8.} and that all those
imaginings, which exist in the unsteady, puffed up, and arrogant life of those
men who are not yet purified, but who delight in those pleasures which proceed
from bakers, and cooks, and wine-bearers, are uncertain and indistinct; (20) so
that such a man is not a subject but a ruler of Egypt, that is to say of the
whole region of the body; so that "he boasted of being of the race of the
Hebrews,"{10}{Genesis 40:15.} who were accustomed to rise up and leave the
objects of the outward senses, and to go over to those of the intellect; for the
name Hebrew, being interpreted, means "one who passes over," because
he boasted that "here he had done Nothing."{11}{Genesis 40:17.} For to
do nothing of those things which are thought much of among the wicked, but to
hate them all and reject them, is praiseworthy in no slight degree; (21) as it
is to despise immoderate indulgence of the desires and all other passions; to
fear God, if a man is not yet capable of loving him, and even while in Egypt to
have a desire for real life. V.
Which he who sees, marveling at (and indeed it was Enough{12}{Genesis 42:18.} to
cause astonishment), says, "It is a great thing for me if my son Joseph is
still Alive"{13}{Genesis 45:28.} and has not died at the same time with
vain opinions and the body which is but a lifeless carcass; (22) and he also
confessed that "it was the work of God,"{14}{Genesis 50:19.} and not
of any created being, that he was recognized by his brethren, and so could put
into commotion and agitation, and put to the rout by force, all the dispositions
devoted to the body which flattered themselves that they could stand firmly on
their own doctrines; he also said that "he had not been sent away by men,
but had been appointed by God"{15}{Genesis 45:5.} for the legitimate
overseeing of the body and of all external things; (23) but there are many other
things also resembling these, being of a superior and more sacred kind of order;
and they do not endure to abide in Egypt, the house of the body, and are never
buried in a coffin at all, but depart to a distance outside of every thing
mortal, and follow the words of the lawgiver, namely, Moses, who is the guide of
their path. (24) For Moses, being the nurse as it were and tutor of good works,
and good expressions, and good intentions, which, even if at times they are
mingled with those of an opposite character by reason of the somewhat confused
medely which exists in mortal man; are nevertheless distinguished when they have
passed, so that all the seeds and plants of excellence may not be destroyed and
perish for ever and ever. (25) And he exhorts men very vigorously to quit that
which is called the mother of every thing that is absurd, without any delay or
sluggishness, but rather using exceeding swiftness; for he says that men
"must sacrifice the pascha, in Haste,"{16}{Exodus 12:12.} and the word
pascha, being interpreted, means a "passing over," in order that the
mind, exerting its reasonings without any doubt, and also an energetic
willingness and promptness, may, without ever turning back make a passing over
from the passions, to gratitude to God the Savior, who has led it forth beyond
all its expectations to freedom. VI.
(26) And why do we wonder if he exhorts the man who is led away by the force of
unreasonable passions, neither to yield, nor to allow himself to be carried away
by the impetuosity of its onward course, but to exert all his strength, to
resist, and if he is unable to resist effectually, then to flee. For the second
advance towards safety on the part of those who are unable to make a good
resistance is flight. When the occasion does not permit the man who is a
combatant by nature, and who has never been a slave of the passions, but who is
always undergoing the toil of resistance to every separate one of them, to put
forth all his powers of antagonism at all times, lest from continuance of his
struggles against them he may gradually contract a painful infection from them;
for there have before now been many instances of men having become imitators of
the wickedness to which they were previously antagonists, as, on the other hand,
some opposers of virtue have become copiers of that. (27) And for this reason
the following scripture has been given to men, "Return to the land of thy
father and to thy family, and I will be with Thee;"{17}{Genesis 31:3.}
which is equivalent to saying, you have been a perfect wrestler for me, and you
have been thought worthy of the prize and crown of victory, virtue having been
the establisher of the contest and prospering to give prizes of victory; and now
get rid of your fondness for contention, that you may not be always laboring but
that you may be able to enjoy the fruit of your labors, (28) which will never
happen to you if you remain here dwelling among the objects of the external
senses, and wasting your time among the distinctive qualities of the body, of
which Laban is the leader (and this name means "distinctive quality;")
but you must been an emigrant and must return to your native land, the land of
the sacred word, and in some sense of the father of all those who practice
virtue, which is wisdom, the best possible abiding place for those souls which
love virtue. (29) In this country you have a race which learns everything of
itself, and is self-taught, which has no share in the infantine food of milk,
but which by the divine oracle "has been forbidden to go down to
Egypt,"{18}{Genesis 26:2.} and to put itself in the way of the attractive
pleasures of the flesh, surnamed Isaac; (30) and if you receive his inheritance,
you will of necessity discard labor, for excessive abundance of things ready
prepared, and of good things offered to your hand, will be the causes of
cessation from toil. And the fountain from which good things are poured forth is
the presence of the bounteous and beneficent God; on which account setting the
seal to his loving kindness he says, "I will be with thee." VII.
(31) How then should any good thing be wanting when the all-accomplishing God is
at all times present with his graces, which are his virgin daughters, which he,
the Father, who begot them, always cherishes as virgins, free from all impure
contact and pollution? Then all cares, and labors, and exercises of practice,
have a respite; and everything that is useful is at the same time given to
everybody without the employment of art, by the prescient care of nature; (32)
and the rapid influx of all these spontaneous blessings is called relaxation,
since the mind is then relaxed and released from its energies as to its own
peculiar objects, and is as it were emancipated from its yearly burdens,
{19}{here again Mangey supposes the text to be hopelessly corrupt. The word
there is ekousioľn, for which he proposes and translates phortoľn toľn eteľsioľn.}
by reason of the multitude of the things which are incessantly showered and
rained upon it; (33) and these things are in their own nature most admirable and
most beautiful; for of the things of which the soul is in travail by herself,
the greater part are premature and abortive progency; but those on which God
pours his showers and which he waters, are produced in a perfect, and entire,
and most excellent state. (34) I am not ashamed to relate what has happened to
me myself, which I know from having experienced it ten thousand times.
Sometimes, when I have desired to come to my usual employment of writing on the
doctrines of philosophy, though I have known accurately what it was proper to
set down, I have found my mind barren and unproductive, and have been completely
unsuccessful in my object, being indignant at my mind for the uncertainty and
vanity of its then existent opinions, and filled with amazement at the power of
the living God, by whom the womb of the soul is at times opened and at times
closed up; (35) and sometimes when I have come to my work empty I have suddenly
become full, ideas being, in an invisible manner, showered upon me, and
implanted in me from on high; so that, through the influence of divine
inspiration, I have become greatly excited, and have known neither the place in
which I was nor those who were present, nor myself, nor what I was saying, nor
what I was writing; for then I have been conscious of a richness of
interpretation, an enjoyment of light, a most penetrating sight, a most manifest
energy in all that was to be done, having such an effect on my mind as the
clearest ocular demonstration would have on the eyes. VIII.
(36) That then which is shown is that thing so worthy of being beheld, so worthy
of being contemplated, so worthy of being beloved, the perfect good, the nature
of which is to change and sweeten the bitternesses of the soul, the most
beautiful additional seasoning, full of all kinds of sweetnesses, by the
addition of which, even those things which are not nutritious become salutary
food; for it is said, that "the Lord showed him (Moses) a tree, and he cast
it into the Water,"{20}{Exodus 15:25.} that is to say, into the mind
dissolved, and relaxed, and full of bitterness, that it might become sweetened
and serviceable. (37) But this tree promises not only food but likewise
immortality; for Moses tells us, that the tree of life was planted in the midst
of the paradise, being, in fact, goodness surrounded as by a body-guard by all
the particular virtues, and by the actions in accordance with them; for it is
virtue which received the inheritance of the most central and excellent place in
the soul. (38) And he who sees is the wise man; for the foolish are blind, or at
best dim sighted. On this account I have before mentioned, that the then
prophets were called seers; {21}{1Samuel 9:9.} and Jacob, the practicer of
virtue, was desirous to give his ears in exchange for his eyes, if he could only
see what he had previously heard described, and accordingly he receives an
inheritance according to sight, having passed over that which was derived from
hearing; (39) for the coin of learning and instruction, which is synonymous with
Jacob, is re-coined into the seeing Israel, in consequence of which he, the
faculty of seeing, beholds the divine light, which is in no respect different
from knowledge, which opens the eye of the soul, and leads it on to embrace the
most conspicuous and and manifest comprehension of existing Things:{22}{this
again is Mangey's emendation. The Greek text has oľtion, which is either
nonsense, or at least the opposite of what must be meant.} for as it is through
music that the principles of music are understood, and through each separate art
that its principles are comprehended, so also it is owing to wisdom that what is
contemplated: (40) but not only is wisdom like light, the instrument of seeing,
but it does also behold itself. This, in God, is the light which is the
archetypal model of the sun, and the sun itself is only its image and copy; and
he who shows each thing is the only allknowing being, God; for men are called
knowing only because they appear to know; but God, who really does know, is
spoken of, as to his knowledge, in a manner inferior to its real nature, for
everything that is ever spoken in his praise comes short of the real power of
the living God. (41) And he recommends his wisdom, not merely by the fact that
it was he who created the world, but also by that of his having established the
knowledge of everything that has happened, or that has been created in the
firmest manner close to himself; (42) for it is said, that "God saw all the
things that he had Made,"{23}{Genesis 1:31.} which is an expression
equivalent not to, He directed his sight towards each thing, but to, He
conceived a knowledge, and understanding, and comprehension, of all the things
that he had made. It was very proper, therefore, to teach and to instruct, and
to point out to the ignorant, each separate thing, but it was unnecessary to do
so to the all-knowing God, who is not like man, benefited by art, but who is
himself confessed to be the beginning and source of all arts and sciences. IX.
(43) And Moses speaks very cautiously, inasmuch as he defines not the present
time but the future in the promise which he records, when he says, "Not
that which I do show you, but that which I will show You;"{24}{Genesis
15:5.} as a testimony to the faith with which the soul believed in God, showing
its gratitude not by what had been already done, but by its expectation of the
future; (44) for being kept in a state of suspense and eagerness by good hope,
and thinking that even what was not present would beyond all question be present
immediately, on account of its most certain faith in him who had promised, it
found a reward, the perfect good; for in another passage it is said that Abraham
believed in God. And in the same way, God, when showing Moses all the land, says
that, "I have show it to thy eyes, but thou shall not enter
Therein."{25}{Deuteronomy 34:4.} (45) Do not then fancy that this is spoken
of the death of the all-wise Moses, as some inconsiderate persons believe; for
it is a piece of folly to think that slaves should have the country of virtue
assigned to them in preference to the friends of God. (46) But first of all, God
wishes to make it understood by you that there is one place for infants and
another for full-grown men, the one being called practice and the other wisdom;
and secondly, that the most beautiful of all the things in nature are rather
such as can be seen as can be acquired; for how can it be possible to acquire
possession of those things which are endowed in the same degree with the diviner
attributes? But it is not impossible to see them, though it may not be given to
all men to do so, for this may be permitted only to the purest and most
acute-sighted race, to whom the father of the universe, when he displays his own
works, is giving the greatest of all gifts. (47) For what life can be better
than that which is devoted to speculation, or what can be more closely connected
with rational existence; for which reason it is that though the voices of mortal
beings are judged of by the faculty of hearing, nevertheless the scriptures
present to us the words of God, to be actually visible to us like light; for in
them it is said that, "All people saw the voice of God; {26}{Exodus 20:18.}
they do not say, "heard it," since what took place was not a beating
of the air by means of the organs of the mouth and tongue, but a most
exceedingly brilliant ray of virtue, not different in any respect from the
source of reason, which also in another passage is spoken of in the following
manner, "Ye have seen that I spake unto you from out of
Heaven,"{27}{Exodus 20:22.} not "Ye have heard," for the same
reason. (48) But there are passages where he distinguishes between what is heard
and what is seen, and between the sense of seeing and that of hearing, as where
he says, "Ye have heard the sound of the words, but ye saw no similitude,
only ye heard a Voice;"{28}{Deuteronomy 4:12.} speaking here with excessive
precision; for the discourse which was divided into nouns and verbs, and in
short into all the different parts of speech, he has very appropriately spoken
of as something to be heard; for in fact that is examined by the sense of
hearing; but that which has nothing to do with either with nouns or verbs, but
is the voice of God, and seen by the eye of the soul, he very properly
represents as visible; (49) and having previously reminded them, "Ye saw no
similitude," he proceeds to say, " Only ye heard a voice, which ye all
saw;" for this must be what is understood as implied in those words. So
that the words of God have for their tribunal and judge the sense of sight,
which is situated in the soul; but those which are subdivided into nouns, and
verbs, and other parts of speech, have for their judge the sense of hearing.
(50) But as the writer being new in all kinds of knowledge, has also introduced
this novelty both in his accounts of domestic and of foreign matters, saying
that the voice is a thing to be judged of by the sight, which in point of fact
is almost the only thing in us which is not an object of sight, with the single
exception of the mind; for the things which are the objects of the rest of the
outward senses are, every one of them, visible to the sight, such as colors,
tastes, smells, things that are hot or cold, things that are smooth or rough,
things that are soft or hard, inasmuch as it is a body, if indeed it is a body
at all, nor inasmuch as they are substantial bodies. (51) And what is meant by
this I will explain more distinctly: a flavor is appreciable by the sight, not
inasmuch as it is flavor, but so far it is a mere substance, for in so far as it
is flavor the sense of taste will judge of it; again a smell, in so far as it is
a smell, will be decided upon by the nostrils, but inasmuch as it is a bodily
substance, it will also be judged of by the eyes: and the other objects of sense
will be tested in this manner; but voice is not appreciable by the sense of
sight, neither inasmuch as it can be heard; but there are these two things in us
which are wholly invisible--mind and speech; (52) but the sound that proceeds
from us does not the least resemble the divine organ of voice; for one organ of
voice is mingled with the air, and flies to a kindred region with itself, namely
to the ears; but the divine organ consists of unmixed and unalloyed speech,
which outstrips the sense of hearing by reason of its fineness, and which is
discerned by a pure soul, by means of its acuteness in the faculty of sight. X.
(53) Therefore, after having left all mortal things, God, as I have said before,
gives, as his first gift to the soul, an exhibition and an opportunity of
contemplating mortal things: and in the second place he gives it an improvement
in the doctrines of virtue, in respect both of their numbers and of their
importance; for he says, "And I will make thee into a mighty nation,"
using this expression with reference to the multitude of the nation, and with
reference to the increase and improvement of what was already great; (54) and
that this quantity in each kind, that is to say, both as to magnitude and as to
number, was greatly increased, is pointed out by the king of Egypt, where he
says, "For behold," says he, "the race of the children of Israel
is a great Multitude."{29}{Exodus 1:9.} Since both these facts bear witness
to the race which had the power of beholding the living God, that it had derived
increase both in manner and in magnitude, and as having done so, had met with
prosperity, both in its life and in its language; (55) for he does not say here
(as any one would say who paid attention to the connection of the words which he
was using), a numerous multitude, but he says, "A great multitude,"
knowing that the word numerous by itself implies an imperfect multitude, unless
in addition to its numbers it has the attributes of intelligence and knowledge;
for what advantage is it to comprehend many subjects of speculation, unless each
of them receives a power of growth to a suitable size; for in like manner a
field is not perfect in which there are innumerable plants growing on the
ground, and no plant has grown up by means of the skill of the husbandman so as
to arrive at perfection, unless it is now able to produce fruit. (56) But the
beginning and the end of the greatness and numerousness of good things is the
ceaseless and uninterrupted recollection of God, and an invocation of his
assistance in the civil and domestic, confused and continual, warfare of life;
for Moses says, "Behold, the people is wise and full of knowledge; this is
a mighty nation; for what nation is there so great, that has God so near, as the
Lord our God is to us in all the circumstances in which we call upon
Him?"{30}{Deuteronomy 4:6.} (57) Therefore it has been plainly shown that
there is power with God, which is a suitable and useful helper and defender, and
the ruler himself comes nearer to the assistance of those persons who are worthy
to be assisted. XI.
But who are they who are worthy to obtain such a mercy as this? It is plain that
they are all lovers of wisdom and knowledge; (58) for these are the wise people
and the people of knowledge of whom he speaks, each of whom may naturally be
called great, since he aims at great things, and at one great thing with
excessive earnestness and eagerness, namely, at never being separated from the
Almighty God, but at being able to endure his approach when he comes near
steadily, and without any amazement or display. (59) This is the definition of
great, to be near to God, or at least to be near to that thing which God is
near; forsooth the world and the wise citizen of the world are both full of
manyand great good things, but all the rest of the multitude of men is involved
in numerous evils, and in but few good things; for the good is rare in the
agitated and confused life of man. (60) On which account it is said in the
sacred scriptures, "It is not because you are numerous beyond all the
nations that the Lord has selected you above them all, and has chosen you out;
for in truth you are but few in comparison of all nations, but it is because the
Lord loves You;"{31}{Deuteronomy 7:7.} for if any one were to choose to
distribute the multitude of one soul as if according to nations, he would find a
great many ranks totally destitute of all order, of which pleasures, or
appetites or griefs, or fears, or again follies and iniquities, and all the
other vices which are connected with or akin to them, are the leaders, and he
would find but one rank alone well regulated, that namely which is under the
leadership of right reason. (61) Among men, then, the unjust multitude is
usually honored more than one single just person; but in the eye of God a small
company that is good is preferred to an infinite number of persons who are
unjust. And, on that account, he warns men never to consent to a multitude of
such a character; "For," says he, "thou shall not join with a
multitude to do Evil."{32}{Exodus 23:2.} May one, then, join a few to do
so? One may never join a single bad man. But a bad man, though he be but a
single individual, is a multitude of wickedness, and it is the greatest possible
evil to join with him; for, on the contrary, it is becoming rather to oppose him
and to make war upon him with fearless energy. (62) "For if," says
Moses, "you go forth to war against your enemies and see a horse," the
emblem of arrogant and restive passion which scorns all control, "and a
rider," the symbol of the mind devoted to the service of the passions,
riding upon it, "and a great body of your people," admirers of those
before-mentioned passions, and following in a solid phalanx, "you shall not
be terrified so as to flee from them," for you, though only a single
person, shall have a single being for your ally, "because the Lord your God
is on your Side;"{33}{Deuteronomy 20:1.} (63) for his advance to battle
puts an end to war, builds up peace again, overthrows numbers of longaccustomed
evils, preserves the scanty race which loves God, to whom every one who becomes
subject hates and abominates the ranks of the more earthly armies. XII.
(64) "For," says Moses, "you shall not eat those animals which
have a multitude of feet, being numbered among all the reptiles that are upon
the earth; because they are an Abomination."{34}{Leviticus 11:42.} But the
soul is not deserving of being hated which goes upon the earth in one part of
itself, but only that which does so with all or with the greatest proportion of
its parts, and which is exceedingly greedy about the things of the body, and
which, in short, is unable to penetrate into and contemplate the divine
revolutions of the heaven. (65) And, moreover, as the animal with many feet is
accursed among reptiles, so also is that which has no feet at all; the one for
the cause already mentioned, and the other because it entirely falls upon the
ground in all its parts, not being supported off the ground by anything, not
even for the briefest minute. For Moses says that, "Everything which goes
upon its belly is Unclean;"{35}{Leviticus 11:43.} meaning, under this
figurative expression, to point out those who pursue the pleasures of the belly.
(66) But some go far beyond these persons in wickedness, not only indulge in
every description of desire, but also acquire that passion which is akin to
desire, namely, anger, wishing to excite the whole of the irrational part of the
soul and to destroy the mind. For what has been said in words, indeed, is
applicable to the serpent, but in reality it is meant to apply to every man who
is irrational and a slave to his passions, being truly a divine oracle,
"Upon thy breast and upon thy belly shall thou Go;"{36}{Genesis 3:14.}
for anger has its abode about the breast, and the seat of desire is in the
belly. (67) But the foolish man proceeds always by means of the two passions
together, both anger and desire, omitting no opportunity, and discarding reason
as his pilot and judge. But the man who is contrary to him has extirpated anger
and desire from his nature, and has enlisted himself under divine reason as his
guide; as also Moses, that faithful servant of God, did. Who, when he is
offering the burnt offerings of the soul, "washes out the
Belly;"{37}{Leviticus 9:14.} that is to say, he washes out the whole seat
of desires, and he takes away "the breast of the ram of the
Consecration;"{38}{Leviticus 8:29.} that is to say, that whole of the
warlike disposition, that so the remainder, the better portion of the soul, the
rational part, having no longer anything to draw it in a different direction or
to counteract its natural impulses, may indulge its own free and noble
inclinations towards everything that is beautiful; (68) for, in this way, it
will improve both in quantity and in magnitude. For it is said, "How long
shall this people exasperate me? and till what time will they refuse to believe
me in all the signs which I have done among them? I will smite them with death
and I will destroy them, and I will make thee and thy father's house into a
mighty nation, greater and mightier than This."{39}{Numbers 14:11.} For
when the great multitude of the passions which indulge in anger and desire in
the soul is put to the rout, then immediately those affections which depend on
its rational nature rise up and become brilliant; (69) for as the reptile with
many feet and that with no feet at all, though they are exactly opposite to one
another in the race of reptiles, are both pronounced unclean, so also the
opinion which denies any God, and that which worships a multitude of Gods,
though quite opposite in the soul, are both profane. And of proof of this is
that the law banishes them both "from the sacred
Assembly,"{40}{Deuteronomy 23:2.} forbidding the atheistical opinion, as a
eunuch and mutilated person, to come into the assembly; and the polytheistic,
inasmuch as it prohibits any one born of a harlot from either hearing or
speaking in the assembly. For he who worships no God at all is barren, and he
who worships a multitude is the son of a harlot, who is in a state of blindness
as to his true father, and who on this account is figuratively spoken of as
having many fathers, instead of one. XIII.
(70) There have now been two gifts of God already mentioned: the hope of a life
devoted to contemplation, and an improvement in good things in respect both of
quantity and of magnitude. The third gift is blessing, without which it is not
possible that the graces already mentioned can be confirmed; for the scriptures
say, "And I will bless thee;" that is to say, I will give thee a word
which shall be praised; for the portion eu (in eulogeľsoľ, I will bless), is
always applicable to virtue. And of speech, one kind is like a spring and
another kind is like a stream; (71) that which is in the mind being like the
spring, and the utterance through the medium of the mouth and tongue resembling
a stream. And it is great riches for either species of speech to be improved,
for the mind to be so by exerting soundness of reason in everything, whether
important or unimportant, or for the utterance to be so when under the guidance
of right instruction; (72) for many men think, indeed, most excellently, but are
betrayed by a bad interpreter, namely, speech, because they have not throughly
worked up the whole course of encyclical instruction. Others, again, have been
exceedingly skilful in explaining their ideas, but very bad hands at forming
intentions, as, for instance, those who are called sophists, for the mind of
these sophists is destitute of all harmony and of all real learning; but their
speeches, which are uttered by the organs of their voice, are full of music and
beauty. (73) But God gives no imperfect gifts to his subjects, but all his
presents are complete and perfect. On which account he now dispenses blessing
not to one section only, that of speech, but to both portions; thinking it
proper that the man who has received a benefit should also conceive the most
excellent notions, and should also be able to explain what he has conceived in a
powerful manner; for perfection, as it seems, consists in the two points, of
being able to form clear and just conceptions and intentions, and also of being
able to interpret them correctly. (74) Do you not see that Abel (and the name
Abel is the name of one who mourns over mortal things, and attributes happiness
to immortal things), has a mind wholly free from all liability to reproach? And
yet, from not being practiced in
discussions, he is defeated by one who is clever as an antagonist in such
things, Cain being able to get the better of him more through superiority of
skill than of strength; (75) for which reason, though I admire him on account of
the good fortune with which he was endowed by nature, I nevertheless blame the
disposition in him that, when he was challenged to a contest of discussion, he
came forward to contend, when he ought to have abided by his usual tranquility,
discarding all love for contention. But if he was determined by all means to
enter into such a contest, then still he ought not to have engaged in it until
he had sufficiently practiced
himself in the exercises of the art; for men who have been long versed in
political strife are usually accustomed to get the better of men of uncultivated
acuteness. XIV.
(76) For this reason also the allaccomplished Moss deprecates coming to a
consideration of reasonable looking and plausible arguments, from the time that
God began to cause the light of truth to shine upon him; through the immortal
words of his knowledge and wisdom. But he is not the less led on to the
contemplation of these arguments, not for the sake of becoming skilful in many
things (for the contemplation of God himself and of his most sacred powers, are
quite sufficient for a man who is fond of contemplation), but with a view to get
the better of the sophists in Egypt, where fabulous and plausible inventions are
looked upon as entitled to higher honor than a clear statement of truth. (77)
When, therefore, the mind walks abroad among the affairs of the ruler of the
universe, it requires nothing further as an object of contemplation, since the
mind alone is the most piercing of all eyes as applied to the objects of the
intellect; but when it is directed towards those things which are properly
objects of the outward senses, or to any passion, or substance, of which the
land of Egypt is the emblem, then it will have need of skill and power in
argument. (78) On which account Moses is directed also to take Aaron with him as
an addition, Aaron being the symbol of uttered speech, "Behold," says
God, "is not Aaron thy Brother?"{41}{Exodus 4:14.} For one rational
nature being the mother of them both, it follows of course that the offspring
are brothers, "I know that he will speak." For it is the office of the
mind to comprehend, and of utterance to speak. "He," says God,
"will speak for thee." For the mind not being able to give an adequate
exposition of the part which is assigned to it, uses its neighbour speech as an
interpreter, for the purpose of explaining what it feels. (79) Presently he
further adds, "Behold he will come to meet thee," since in truth
speech when it meets the conceptions, and embodies them in words, and names
stamps what had before no impression on it, so as to make it current coin. And
further on he says, "And when he seeth thee he will rejoice in
himself;" for speech rejoices and exults when the conception is not
indistinct, because it being clear and evident employs speech as an unerring and
fluent expositor of itself, having a full supply of appropriate and felicitous
expressions full of abundant distinctness and intelligibility. XV.
(80) At all events when the conceptions are at all indistinct and ambiguous,
speech is the treading as it were on empty air, and often stumbles and meets
with a severe fall, so as never to be able to rise again. "And thou shall
speak to him, and thou shall give my words into his mouth," which is
equivalent to, Thou shall speak to him, and thou shall give my words into his
mouth," which is equivalent to, Thou shall suggest to him conceptions which
are in no respect different from divine language and divine arguments. (81) For
without some one to offer suggestions, speech will not speak; and the mind is
what suggests to speech, as God suggests to the mind. "And he shall speak
for thee to the people, and he shall be thy mouth, and thou shall be to him as
God." And there is a most emphatic meaning in the expression, "He
shall speak for thee," that is to say, He shall interpret thy conceptions,
and "He shall be thy mouth." For the stream of speech being borne
through the tongue and mouth conveys the conceptions abroad. But speech is the
interpreter of the mind to men, while again mind is by means of speech the
interpreter to God; but these thoughts are those of which God alone is the
overseer. (82) Therefore it is necessary for any one who is about to enter into
a contest of sophistry, to pay attention to all his words with such vigorous
earnestness, that he may not only be able to escape from the manoeuvres of his
adversaries, but may also in his turn attack them, and get the better of them,
both in skill and in power. (83) Do you not see that conjurors and enchanters,
who attempting to contend against the divine word with their sophistries, and
who daring to endeavor to do other things of a similar kind, labor not so much
to display their own knowledge, as to tear to pieces and turn into ridicule what
was Done?{42}{Exodus 7:12.} For they even transform their rods into the nature
of serpents, and change water into the complexion of blood, and by their
incantations they attract the remainder of the frogs to the land, and, like
miserable men as they are, they increase everything for their own destruction,
and while thinking to deceive others they are deceived themselves. (84) And how
was it possible for Moses to encounter such men as these unless he had prepared
speech, the interpreter of his mind, namely Aaron? who now indeed is called his
mouth; but in a subsequent passage we shall find that he is called a prophet,
when also the mind, being under the influence of divine inspiration, is called
God. "For," says God, "I give thee as a God to Pharaoh, and Aaron
they brother shall be thy Prophet."{43}{Exodus 7:1.} O the harmonious and
well-organised consequence! For that which interprets the will of God is the
prophetical race, being under the influence of divine possession and frenzy.
(85) Therefore "the rod of Aaron swallowed up their Rods,"{44}{Exodus
7:12.} as the holy scripture tells us. For all sophistical reasons are swallowed
up and destroyed by the varied skilfulness of nature; so that they are forced to
confess that what is done is "the finger of God,"{45}{Exodus 8:19.} an
expression equivalent to confessing the truth of the divine scripture which
asserts that sophistry is always subdued by wisdom. For the sacred account tells
us that "the tables" on which the commandments were engraved as on a
pillar, "were also written by the finger of God."{46}{Exodus 32:16.}
On which account the conjurors were not able to stand before Moses, but fell
down as in a wrestling match, being overcome by the superior strength of their
antagonist. XVI.
(86) What then is the fourth gift? The having a great name, for God says,
"I will magnify thy Name;"{47}{Genesis 12:2.} and the meaning of this,
as it appears to me, is as follows; as to be good is honorable, so also to
appear to be so is advantageous. And truth is better than appearance, but
perfect happiness is when the two are combined. For there are great numbers of
people who apply themselves to virtue in genuine honesty and sincerity, and who
admire its genuine beauty, having no regard to the reputation which they may
have with the multitude, and who in consequence have been plotted against, being
thought wicked though in reality they are good. (87) And indeed there is no
advantage whatever in seeming, unless being has also been added long before, as
in the case with respect to bodies; for if all men were to fancy that one who
was laboring under a disease was in good health, or that one in good health was
laboring under a disease, still their opinion would not of itself create either
disease or good health. (88) But the man to whom God has given both things,
namely both to be good and virtuous and also to appear so, that man is truly
happy, and has a name which is really magnified. And one must have a prudent
regard for a good reputation as a thing of great importance, and one which
greatly benefits the life which is dependent on the body. And it falls to the
lot of every one who, rejoicing with contentment, changes none of the existing
laws, but zealously preserves the constitution of his native land. (89) For
there are some men, who, looking upon written laws as symbols of things
appreciable by the intellect, have studied some things with superfluous
accuracy, and have treated others with neglectful indifference; whom I should
blame for their levity; for they ought to attend to both classes of things,
applying themselves both to an accurate investigation of invisible things, and
also to an irreproachable observance of those laws which are notorious. (90) But
now men living solitarily by themselves as if they were in a desert, or else as
if they were mere souls unconnected with the body, and as if they had no
knowledge of any city, or village, or house, or in short of any company of men
whatever, overlook what appears to the many to be true, and seek for plain naked
truth by itself, whom the sacred scripture teaches not to neglect a good
reputation, and not to break through any established customs which divine men of
greater wisdom than any in our time have enacted or established. (91) For
although the seventh day is a lesson to teach us the power which exists in the
uncreated God, and also that the creature is entitled to rest from his labors,
it does not follow that on that account we may abrogate the laws which are
established respecting it, so as to light a fire, or till land, or carry
burdens, or bring accusations, or conduct suits at law, or demand a restoration
of a deposit, or exact the repayment of a debt, or do any other of the things
which are usually permitted at times which are not days of festival. (92) Nor
does it follow, because the feast is the symbol of the joy of the soul and of
its gratitude towards God, that we are to repudiate the assemblies ordained at
the periodical seasons of the year; nor because the rite of circumcision is an
emblem of the excision of pleasures and of all the passions, and of the
destruction of that impious opinion, according to which the mind has imagined
itself to be by itself competent to produce offspring, does it follow that we
are to annul the law which has been enacted about circumcision. Since we shall
neglect the laws about the due observance of the ceremonies in the temple, and
numbers of others too, if we exclude all figurative interpretation and attend
only to those things which are expressly ordained in plain words. (93) But it is
right to think that this class of things resembles the body, and the other class
the soul; therefore, just as we take care of the body because it is the abode of
the soul, so also must we take care of the laws that are enacted in plain terms:
for while they are regarded, those other things also will be more clearly
understood, of which these laws are the symbols, and in the same way one will
escape blame and accusation from men in general. (94) Do you not see that
Abraham also says, that both small and great blessings fell to the share of the
wise man, and he calls the great things, "all that he had," and his
possessions, which it is allowed to the legitimate son alone to receive as his
inheritance; but the small things he calls gifts, of which the illegitimate
children and those born of concubines, are also accounted worthy. The one,
therefore, resemble those laws which are natural, and the other those which
derive their origin from human enactment. XVII.
(95) I also admire Leah, that woman endued with all virtue, who, at the birth of
Asher, who is the symbol of that bastard wealth, which is perceptible by the
outward senses, says, "Blessed am I, because all women shall call me
Happy."{48}{Genesis 30:13.} For she sees plainly that she will have a
favorable reputation, thinking that she deserves to be praised, not only by
those reasonings which are really masculine and manly, which have a nature free
from all spot and stain, and which honor that which is really honest and
incorrupt, but also by those more feminine reasonings which are in every respect
overcome by those things which are visible, and which are unable to comprehend
any object of contemplation which is beyond them. (96) But it is the part of a
perfect soul to set up a claim, not only to be, but to also appear to be, and,
to labor earnestly not merely to have a good reputation in the houses of the
men, but also in the secret chambers of the women. (97) On which account Moses
also committed the preparation of the sacred works of the tabernacle not only to
men, but also to women, who were to aid in making them; for all "the woven
works of hyacinthine color, and of purple and of scarlet work, and of fine
linen, and of goats' hair, do the women make;" and they also contribute
their own ornaments without hesitation, "seals, and ear-rings, and
finger-rings, and armlets, and tablets, all jewels of gold,"49--everything,
in short, of which gold was the material, gladly giving up the ornaments of
their person in exchange for piety; (98) and, moreover, carrying their zeal to a
still higher degree, they likewise consecrated even their mirrors, that a laver
might be made of Them,"{50}{Exodus 38:8.} in order that those who were
about to assist at the sacrifices, washing their hands and their feet, that is
to say, those works about which the mind is occupied and on which it is fixed,
may have a view of themselves in a mirror according to the recollection of those
mirrors of which the laver was made; for in this way they will never permit
anything disgraceful to remain in any portion of the soul. And now they will
dedicate the offering of fasting and patience, the most beautiful and sacred,
and perfect of offerings. (99) But these real citizens and virtuous women are
really as it were the outward senses, by whom Leah, that is virtue, desires to
be honored. But they who kindle an additional fire against the miserable mind
are destitute of any city. For we read in the scripture that even, "women
still burnt additional fire to XVIII.
(101) On this account also the selfinstructed Isaac prays to the lover of
wisdom, that he may be able to comprehend both those good things which are
perceptible by the outward senses, and those which are appreciable only by the
intellect. For he says, "May God give thee of the dew of heaven, and of the
fatness of the Earth,"{52}{Genesis 27:28.} a prayer equivalent, to May he
in the first place pour upon thee a continual and heavenly rain appreciable by
the intellect, not violently so as to wash thee away, but mildly and gently like
dew, so as to benefit thee. And in the second place, may he bestow upon thee
that earthly wealth which is perceptible by the outward senses, fat and fertile,
having drained off its opposite, namely poverty, from the soul and from all its
parts. (102) But if you examine the great a high priest, that is to say reason,
you will find him entertaining ideas in harmony with these, and having his
sacred garments richly embroidered by all the powers which are comprehensible
either by the outward senses or by the intellect; the other portion of which
clothing would require a more prolix explanation than is practicable on the
present occasion, and we must pass it by for the present. But the extreme
portions, those namely at the head and at the feet, we will examine. (103) There
is then on the head "a golden Leaf,"{53}{Exodus 28:36.} pure, having
on it the impression of a seal, "Holiness to the Lord." And on the
feet there are, "on the fringe of the inner garment, bells and small
Flowerets."{54}{Exodus 28:34.} But this seal is an idea of ideas, according
to which God fashioned the world, being an incorporeal idea, comprehensible only
by the intellect. And the flowerets and the bells are symbols of distinctive
qualities perceptible by the outward senses; of which the faculties of hearing
and of seeing are the judges. (104) And he adds, with exceeding accuracy of
investigation, "The voice of him shall be heard as he enters into the holy
place," in order that when the soul enters into the places appreciable by
the intellect, and divine, and truly holy, the very outward senses may likewise
be benefited, and may sound in unison, in accordance with virtue; and our whole
system, like a melodious chorus of many men, may sing in concert one
wellharmonised melody composed of different sounds well combined, the thoughts
inspiring the leading notes (for the objects of intellect are the leaders of the
chorus); and the objects of the external senses, singing in melodies, accord the
symphonies which follow, which are compared to individual members of the chorus.
(105) For, in short, as the law says, it was not right for the soul to be
deprived of "its necessaries, and its garments, and its place of
Abode,"{55}{Exodus 21:10.} these three things; but it ought rather to have
had each of them allotted to it in a durable manner. Now the necessaries of the
soul are those good things which are perceptible only by the intellect, which
ought, and indeed are bound by the law of nature, to be attached to it; and the
clothing means those things which relate to the exterior and visible ornament of
human life; and the place of abode is continued diligence and care respecting
each of the species before mentioned, in order that the objects of the outward
senses may appear as the invisible objects of the intellect do also. XIX.
(106) There is, also, a fifth gift, which consists only in the bare fact of
existence; and it is mentioned after all the previous ones, not because it is
inferior to them, but rather because it overtops and excels them all; for what
can be a greater blessing than to be formed by nature, and to be, without any
falsehood or fictitious pretence, really good and worthy of the most perfect
praise? (107) "For," says God, "thou shall be
Blessed"{56}{Genesis 12:2.} (eulogeľtos); not merely a person who is
blessed (eulogeľmenos), for this latter fact is estimated by the opinions and
reports of the multitude, but the other depends on a person being, in real
truth, deserving of blessings; (108) for as the being praiseworthy (to epaineton
einai) differs from being praised, being superior to it; and as the being
blameworthy differs from being blamed, in being worse; for the one depends upon
a person's natural character, while the other is affirmed only with reference to
his being considered such and such. And real genuine nature is a more reliable
thing than opinion; so, also, to be blessed by men, that is to say, to be
celebrated by their praises and benedictions, is of less value than to be formed
by nature so as to be worthy of blessing, even though all men should be silent
respecting one, and this last is what is meant in the scriptures by the term
blessed (eulogeľtos). XX.
(109) These are the good things which are given to him who is about to be wise.
But let us now examine what God, for the sake of the wise man, bestows on the
rest of mankind also. He says, "I will bless those who bless thee, and
curse those who curse Thee."{57}{Genesis 12:3.} (110) Now that this is said
by way of doing honor to the good man, is plain to every one. And this, too, is
not the only reason why it is said, but it is said also on account of the
harmonious consequence which exists in things; for he who praises a good man is
himself worthy of encomium, and he who blames him is, on the other hand,
deserving of blame. But it is not so much the power of those who utter or who
write praise or blame that is trusted to, as the real character of what is due;
so that those persons would not really appear to praise or to blame at all who,
in either case, adopt or introduce any falsehood of their own. (111) Do you not
see flatterers who, day and night, weary and annoy the ears of those to whom
they address their flatteries, and who not only nod assent to every word that
they say, but who also string together long sentences, and connect rhapsodies,
and often pray to them with their mouths, but who are continually cursing them
in their hearts? (112) What, then, would any one in his senses say? Would he not
pronounce that those who speak thus are, in reality, enemies rather than
friends, and do in reality blame them rather than praise them, even if they put
together whole dramas full of panegyric and sing them in their honor? (113)
Therefore, the vain Balaam, although he sang hymns of exceeding sublimity to
God, among which, also, is that one beginning, "God is not as a
Man,"{58}{Numbers 23:19.} the most beautiful of all songs, and who uttered
panegyrics on the seeing multitude, Israel, going through a countless body of
particulars, is rightly judged by the wise lawgiver to have been an impious man
and accursed, and to have been cursing rather than blessing; (114) for he says
that he was hired for money by the enemy, and so became an evil prophet of evil
things, bearing in his soul most bitter curses against the God loving nature,
but being compelled to utter prophetically with his mouth and tongue the most
exquisite and sublime prayers in their favor; for the things that he said, being
very excellent, were, in fact, suggested by the God who loves virtue; but the
curses which he conceived in his mind (for they were wicked) were the offspring
of his mind, which hated virtue. (115) And the sacred scripture bears testimony
to this fact; for it says, "God did not grant to Balaam leave to curse
thee, but turned his curses into Blessing;"{59}{Deuteronomy 23:5.} though,
in fact, all the words that he uttered were full of good omen. But he who looks
into all that is laid up in the recesses of the heart, and who alone has the
power to see those things which are invisible to created beings, from these
secret things has passed a condemnatory decree, being in his own person at once
the most indubitable of witnesses and the most incorruptible of judges, since
even the contrary thing is praised, namely, for a man who appears to calumniate
and to accuse with his mouth, in his heart to be blessing, and praising, and
speaking words of good omen. (116) This, as it would seem, is the custom of
those who correct youth, and of preceptors, and of parents, and of elders and of
rulers, and of laws; for they, at times, do each of them reprove and punish, and
by these means render the souls of those who are under their instruction better.
And of these men no one is an enemy to his pupil, but they are all of them
friendly to all of them; but it is the office of friends who have a genuine and
unalloyed good will to others to speak freely, without any unfriendly purpose.
(117) Therefore, as far as blessings, and praises, and prayers, or, on the other
hand, reproaches and curses are concerned, one must not so much be guided by
what proceeds out of the mouth by utterance, as by what is in the heart, by
which, as by the original source of them all, both kinds of speeches are
estimated. XXI.
(118) These, then, are the things which, he says, happen in the first instance
to others on account of the good man, when they seek to load him with either
praise or blame, or with blessings or curses. But that which comes next in order
is the most important thing; that when they are silent, still no portion of the
rational nature is left without a participation in the benefits; for God says
that, "In thee shall all the nations of the world be blessed." (119)
And this is a promise exceedingly full of doctrine; for if the mind is always
free from disease and from injury, it then exerts all the tribes of feelings
which affect it, and all its powers in a state of sound health, namely, its of
seeing and of hearing, and all those which belong to the outward senses; and,
moreover, all its appetites which are conversant about pleasures and desires,
and all those feelings likewise which being reduced from a state of agitation to
one of tranquility, receive a better character from the change. (120) Before
now, indeed, cities, and countries, and peoples, and nations of the earth, have
enjoyed the greatest happiness and prosperity in consequence of the virtue and
prudence of the individual; especially so when, in addition to a good
disposition and wisdom, God has also given him irresistible power, as he may
have given to a musician or to any artist the proper instruments for music, or
for carrying out any other art, or as wood is supplied as a material for fire;
(121) for in good truth the just man is the prop of all the human race; and he,
bringing all that he has into a common stock for the advantage of these who can
use it, bestows his treasures ungrudgingly, and whatever he finds that he has
not got in himself, he prays for to the only giver of all wealth, the
all-bounteous God. And God, opening the treasures of heaven, pours forth and
showers down upon him all kinds of good things together; so that all the
channels on earth are filled with them to overflowing. (122) And these blessings
he at all times freely bestows, never rejecting the prayer of supplication which
is addressed to him; for it is said in another passage, when Moses addresses him
with supplication: "I am favorable to them according to thy
Word."{60}{Numbers 14:20.} And this expression, as it seems, is equivalent
to the other: "In thee all the nations of the earth shall be blessed."
On which account also the wise Abraham, who had had experience of the goodness
of God in all things, believes that even if all other things are destroyed,
still a small fragment of virtue would be preserved, like a spark of fire, and
that for the sake of this little spark, he pities those other things also, so as
to raise them up when fallen, and rekindled them when extinct. (123) For even
the slightest spark of fire that is still smouldering, when it is fanned and
re-kindled will set fire to a large pile: and so too the smallest spark of
virtue, when it beams up, being wakened into life by good hopes, gives light to
what has previously been dim-sighted and blind, and causes what has been
withered to shoot up again, and whatever is barren and unproductive it
transforms and brings to abundance of prolific power. Thus a good, which is but
rare, is, by the kindness of God, made abundant and showered upon men, making
everything else to resemble itself. XXII.
(124) Let us therefore pray that the mind may be in the soul like a pillar in a
house, and, in like manner, that the just man may be firmly established in the
human race for the relief of all diseases; for while he is in vigorous health,
one must not abandon all hope of complete safety, as through the medium of him,
I imagine God the Savior extending his all-healing medicine, that is to say, his
propitious and merciful power to his suppliants and worshippers, bids them
employ it for the salvation of those who are sick; spreading it like a salve
over the wounds of the soul, which folly, and injustice, and all the other
multitude of vices, being sharpened up, have grievously inflicted upon it. (125)
And a most visible example of this is the righteous Noah, who, when so many
portions of the soul were swallowed up in the great deluge, himself vigorously
overtopped the waves and floated on their surface, and so rose above all the
dangers which threatened him; and when he had escaped in safety, he sent out
great and beautiful roots from himself, from which, like a tree, the whole crop
of wisdom sprang up, which, bearing useful fruit, put forth the three fruits of
the seeing creature, Israel, the measures of time, Abraham, Isaac, and Jacob.
(126) For, virtue is, and will be, and has been in everything; which virtue
perhaps is at times obscured among men by the want of opportunity, but which
opportunity the minister of God again brings to light. Since Sarah, that is to
say, prudence, brings forth a male child, flourishing, not according to the
periodical seasons of the year, but according to those seasons and felicitous
occasions which have no connection with time; for it is said, "I will
surely return and visit thee according to the time of life; and Sarah, thy wife,
shall have a Son."{61}{Genesis 18:10.} XXIII.
(127) We have now, then, said enough about gifts which God is accustomed to
bestow on those who are to become perfect, and through the medium of them on
others also. In the next passage it is said, that "Abraham went as the Lord
commanded Him."{62}{Genesis 7:4.} (128) And this is the end which is
celebrated among those who study philosophy in the best manner, namely, to live
in accordance with nature. And this takes place when the mind, entering into the
path of virtue, treads in the steps of right reason, and follows God,
remembering his commandments, and at all times and in all places confirming them
both by word and deed;" (129) for "he went as the Lord commanded
him." And the meaning of this is, as God commands (and he commands in a
beautiful and praiseworthy manner), in that very manner does the virtuous man
act, guiding the path of his life in a blameless way, so that the actions of the
wise man are in no respect different from the divine commands. (130) At all
events, God is represented in another passage as saying, "Abraham has kept
all my Law."{63}{Genesis 26:5.} And law is nothing else but the word of
God, enjoining what is right and forbidding what is not right, as he bears
witness, where he says, "He received the law from his
Words."{64}{Deuteronomy 33:4.} If, then, the divine word is the law, and if
the righteous man does the law, then by all means he also performs the word of
God. So that, as I said before, the words of God are the actions of the wise
man. (131) Accordingly, the end is according to the most holy Moses, to follow
God; and he says also in another passage, "Thou shall walk after the Lord
thy God;"{65}{Deuteronomy 13:4.} not meaning that he should employ the
motion of his legs; for the earth is the support of a man, but whether the whole
world is sufficient to be the support of God, I do not know; but he seems here
to be speaking allegorically, intending to represent the way in which the soul
follows the divine doctrines, which has a direct reference to the honor due to
the great cause of all things. XXIV.
(132) And he also, with a wish further to excite an irresistible desire of what
is good, enjoins one to cleave to it; for he says, "Thou shall fear the
Lord thy God, and him only shall thou serve; and thou shall cleave to
Him."{66}{Deuteronomy 10:20.} What, then, is this cleaving? What? Surely it
is piety and faith; for these virtues adapt and invite the mind to incorruptible
nature. For Abraham also, when he believed, is said to have "come near to
God."{67}{Genesis 18:23.} (133) If, therefore, while you are walking you
are neither fatigued, so as to give way and stumble, nor are so careless as to
turn to either the right hand or to the left hand, and so to stray and miss the
direct road which lies between the two; but if, imitating good runners, you
finish the course of life without stumbling or error, you will deservedly obtain
the crown and worthy prize of victory when you have arrived at your desired end.
(134) For is not this the crown and the prize of victory not to miss the
proposed end of one's labors, but to arrive at that goal of prudence which is so
difficult to be reached? What, then, is the object of having right wisdom? To be
able to condemn one's own folly and that of every created being. For to be aware
that one knows nothing is the end of all knowledge, since there is only one wise
being, who is also the only God. (135) On which account Moses very beautifully
has represented the father of the universe as being also the inspector and
superintendent of all that he has created, saying, "God saw all that he had
made, and behold it was very Good."{68}{Genesis 1:31.} For it was not
possible for any one to have an accurate view of all that had been created,
except for the Creator. (136) Come, then, ye who are full of arrogance, and
ignorance, and of exceeding insolence, ye that are wise in your own conceit, and
who say not only that ye know accurately what each thing is, but that you are
also able to explain the causes why it is so, showing daring with great
rashness, as if ye had either been present at the creation of the world, and had
actually seen how and from what each separate thing was made, or had been
counsellors of the Creator concerning the things which were created. (137) Come,
and at once abandoning all other things, learn to know yourselves, and tell us
plainly what ye yourselves are in respect of your bodies, in respect of your
souls, in respect of your external senses, and in respect of your reason. Tell
us now with respect to one, and that the smallest, perhaps, of the senses, what
sight is, and how it is that you see; tell us what hearing is, and how it is
that you hear; tell us what taste
is, what touch is, what smell is, and how it is that you exercise the energies
of each of these faculties; and what the sources of them are from which they
originate. (138) For do not tell me long stories about the moon and the sun, and
all the other things in heaven and in the world, which are at such a distance
from us and which are so different in their natures, empty-minded creatures that
you are, before you examine into and become acquainted with yourselves; for when
you have learnt to understand yourselves, then perhaps one may believe you when
you enter into explanations respecting other things. But till you are able to
tell what you yourselves are, do not expect ever to be looked upon as
truth-telling judges or witnesses with respect to others. XXV.
(139) Since, then, these things are in this state, the mind, when it is rendered
perfect, will pay its proper tribute to the God who causes perfection, according
to that most sacred scripture, "For the law is, that tribute belongs to the
Lord."{69}{Numbers 31:40.} When does the mind pay it? When? "On the
third day it comes to the place which God has told it Of,"{70}{Genesis
22:4.} having passed by the greater portions of the differences of time, and
being now passing over to that nature which has no connection with time; (140)
for then it will sacrifice its beloved son, not a man (for the wise man is not a
slayer of his children), but the male offspring of a virtuously living soul, the
fruit which germinates from it, as to which it knows not how it bore it, the
divine shoot, which, when it appears, the soul then having appeared to be
pregnant, confesses that it does not understand the good which has happened to
it saying, "Who will tell to Abraham?"{71}{Genesis 21:7.} as if, in
fact, he would refuse to believe about the rising up of the self-taught race,
that "Sarah was suckling a child," not that the child was being
suckled by Sarah. For the self-taught offspring is nourished by no one, but is
itself the nourishment of others as being competent to teach, and having no need
to learn; (141) for "I have brought forth a son," not like the
Egyptian women, in the flower of my age and in the height of my bodily vigor,
but like the Hebrew souls, "in my old Age,"{72}{Exodus 1:18.} when all
the objects of the outward senses and all mortal things are faded, and when the
objects of the intellect and immortal things are in their full vigor and worthy
of all estimation and honor. (142) And I have brought forth, too, without
requiring the aid of the midwife's skill; for we bring forth even before any
skill or knowledge of man can come to us, without any of the ordinary means of
assistance to help us, God having sown and generated an excellent offspring,
which, in accordance with the law made concerning gratitude, very properly
requites its creator with gratitude and honor. For, says God, "My gifts,
and my offerings, and my first fruits, you have taken care to bring to
Me."{73}{Numbers 28:2.} XXVI.
(143) This is the end of the path of those who follow the arguments and
injunctions contained in the law, and who walk in the way which God leads them
in; but he who falls short of this, on account of his hunger after pleasure and
his greediness for the indulgence of his passions, by name Amalek;
{74}{Deuteronomy 25:17.} for the interpretation of the name Amalek is, "the
people that licks up" shall be cut off. (144) And the sacred scriptures
teach us that this disposition is an insidious one; for when it perceives that
the most vigorous portion of the power of the soul has passed over, then,
"rising up from its ambuscade, it cuts to pieces the fatigued portion like
a rearguard." And of fatigue there is one kind which easily succumbs
through the weakness of its reason which is unable to support the labors, which
are to be encountered in the cause of virtue, and so, like those who are
surprised in the rearguard, it is easily overcome. But the other kind is willing
to endure honorable toil, vigorously persevering in all good things, and not
choosing to bear anything whatever that is bad, not even though it be ever so
trifling, but rejecting it as though it were the heaviest of burdens. (145) On
which account, the law has also, by a very felicitous appellation, called virtue
Leah, which name, being interpreted, means "wearied;" for she very
naturally thought the life of the wicked heavy and burdensome, and in its own
nature wearisome; and did not choose even to look upon it, turning her eyes only
on what is beautiful; (146) and let the mind labor not only to follow God
without any relaxation or want of vigor, but also to walk onwards by the
straight path, turning to neither side, neither to the right nor yet to the
left, as the earthly Edom did, seeking out of the way lurking places, at one
time being full of excesses and superfluities, and at another of differences and
short comings; for it is better to proceed along the middle road, which is that
which is really the royal road, and which the great and only King, God, has
widened to be a most suitable abode for the souls that love virtue. (147) On
which account some also of those who prosecute a gentle kind of philosophy,
which is conversant chiefly about the society of mankind, have pronounced the
virtues to be means, placing them on confines between two extremes. Since, on
the one hand, excessive pride, being full of much insolence is an evil, and to
take up with a humble and self-abasing demeanour is to expose one's self to be
trampled upon; but the mean, which is compounded of both, in a gentle manner is
advantageous. XXVII.
(148) We must also inquire what the meaning of the expression, "He went
with XXVIII.
And it is with particular beauty and propriety that he calls the soul of the
wicked man multitude: for it is truly a company which has been collected and
brought together from all quarters, and composed of a promiscuous body of
numerous and antagonist opinions, being, though only one in point of number, of
infinite variety by reason of its versatility and diversity; (153) on which
account, besides the word "mixed," there is also added the epithet
"great;" for he who looks at one end only is truly simple, and
unmixed, and plain; but he who proposes to himself many objects of life is
manifold, and mixed, and rough, in real truth: on which account the sacred
scriptures say, that the practicer of virtue, Jacob, was a smooth man, and that
Esau, the practicer of what is shameful, was a hairy or rough man. (154) On
account, then, of this mixed and rough multitude collected together from mixed
opinions collected from all imaginable quarters, the mind which was able to
exert great speed when it was fleeing from the country of the body, that is,
from Egypt, and which was able in those days to receive the inheritance of
virtue, being assisted by a threefold light, the memory of past things, the
energy of present things, and the hope of the future, passed that exceeding
length of time, forty years, in going up and down, and all around, wandering in
every direction by reason of the diversity of manners, when it ought rather to
have proceeded by the straight and most advantageous way. (155) This is he who
not only rejoiced in a few species of desire, but who also chose to pass by none
whatever entirely, so that he might obtain the whole entire genus in which every
species is included; for it is said that, "the mixed multitude that was
among them desired all kinds of Concupiscence,"{77}{Numbers 11:4.} that is
to say, the very genus of concupiscence itself, and not some one species; and
sitting down they wept. For the mind is conscious that it is possessed of but
slight power, and when it is not able to obtain what it desires, it weeps and
groans; and yet it ought to rejoice when it fails to be able to indulge its
passions, or to become infected with diseases, and it ought to think their want
and absence a very great piece of good fortune. (156) But it very often happens
to the followers of virtue, also, to become languid and to weep, either because
they are bewailing the calamities of the foolish, on account of their
participation in their common nature, and their natural love for their race, or
through excess of joy. And this excess of joy arises whenever on a sudden an
abundance of all kinds of good coming together are showered down to overflowing,
without having been previously expected; in reference to which kind of joy it is
that the poet appears to me to have used the expression--Smiling amid her
Tears.{78}{homer's Iliad 6.484.} (157) For exceeding joy, the best of all
feelings, falling on the soul when completely unexpected, makes it greater than
it was before, so that the body can no longer contain it by reason of its bulk
and magnitude; and so, being closely packed and pressed down, it distils drops
which it is the fashion to call tears, concerning which it is said in the
Psalms, "Thou shall give me to eat bread steeped in Tears;"{79}{psalm
80:5.} and again, "My tears have been my bread day and
Night;"{80}{psalm 42:3.} for the food of the mind are tears as are visible,
proceeding from laughter seated internally and excited by virtuous causes, when
the divine desire instilled into our hearts changes the song which was merely
the lament of the creature into the hymn of the uncreated God. XXIX.
(158) Some persons then repudiate this mixed and rough multitude, and raise a
wall of fortification to keep it from them, rejoicing only in the race which
loves God; but some, on the other hand, form associations with it, thinking it
desirable to arrange their own lives according to such a system that they can
place them on the confines between human and divine virtues, in order that they
may touch both those which are virtues in truth and those which are such in
appearance. (159) Now the disposition which concerns itself in the affairs of
state adheres to this opinion, which disposition it is usual to call Joseph,
with whom, when he is about to bring his father, there go up "all the
servants of Pharaoh, and the elders of his house, and all the elders of the land
of Egypt, and all the whole family of Joseph, himself, and his brothers, and all
his father's House."{81}{Genesis 50:7.} (160) You see here that this
disposition which is conversant about affairs of state is placed between the
house of Pharaoh and his father's house, in order that it might equally reach
the affairs of the body, that is to say, of Egypt; and those of the soul, which
are all laid up in his father's house as in a treasury; for when he says,
"I am of God,"{82}{Genesis 50:19.} and all the other things which are
akin to or connected with him abide among the established laws of his father's
house; and when he mounts up into the second chariot of the mind, which appears
to bear sovereign sway, namely, Pharaoh, he is again establishing Egyptian
pride. (161) And he is more miserable who is looked upon as a king of
considerable renown, and who is born along in the chariot which has the
precedence; for to be pre-eminent in what is not honorable is the most
conspicuous disgrace, just as it is a lighter evil to come off second best in
such a contest. (162) But you may learn to perceive how wavering a disposition
such a man has from the oaths which he swears, swearing at one time "by the
health of Pharaoh,"{83}{Genesis 42:16.} and then again, on the contrary,
"not by the health of Pharaoh." But this latter formula of oath, which
contains a negation, looks as if it were the injunction of his father's house,
which is always meditating the destruction of the passions, and wishing that
they should die; but the other brings us back to the discipline of Egypt, which
desires that these passions should be preserved; (163) on which account,
although so great a multitude went up together, he still does not call it a
mixed multitude, since to a person who is endowed with a real power of seeing,
and who is a lover of virtue, every thing which is not virtue nor an action of
virtue, appears to be mixed and confused; but to him who still loves the things
of earth, the prizes of earth do by themselves seem to be worthy of love and
worthy of honor. XXX.
(164) Accordingly, as I have already said, the lovers of wisdom will raise a
wall of exclusion against the man who, like a drone, has resolved to injure his
profitable labors, and who follows him with this object, and he will receive
those who, out of their admiration of what is honorable, follow him with a view
to imitating him; assigning to each of them that portion which is suited to
them; for, says he, "of the men who went with me, Eschol, Annan, and Mamre,
shall receive a Share."{84}{Genesis 14:24.} And by these names of persons
he means dispositions which are good by nature and fond of contemplation; (165)
for Eschol is an emblem of good disposition, having a name of fire, since a good
disposition is full of good daring and fervour, and adheres to what it has ever
applied itself. And Annan is the symbol of a man fond of contemplation; for the
name, being interpreted, means "the eyes," from the fact that the eyes
of the soul also are opened by cheerfulness; and of both of these persons a life
of contemplation is the inheritance, which is entitled Mamre, which name is
derived from seeing; and to the contemplative man, the faculty of seeing is most
appropriate and most peculiarly belonging. (166) But when the mind, having been
under the tuition of these trainers, finds nothing wanting for practice, it then
proceeds onwards with and accompanies perfect wisdom, not outstripping it or not
being outstripped by it, but marching alongside of it step by step, with equal
pace. And the words of scripture show this, in which it is distinctly stated
that "they both of them went together, and came to the plain which God had
mentioned to them;" (167) a most excellent equality of virtues, better than
any rivalry, an equality of labor with a natural good condition of body, and an
equality of art with self-instructed nature, so that both of them are able to
carry off equal prizes of virtue; as if the arts of painting and statuary were
not only able, as they are at present, to make representations devoid of motion
or animation, but were able also to invest the objects which they paint or form
with motion and life; for in that case the arts which were previously imitative
of the works of nature would appear now to have become the natures themselves. XXXI.
(168) But whoever is raised on high to such a sublime elevation will never any
more allow any of the portions of his soul to dwell below among mortal men, but
will draw them all up to himself as if they were suspended by a rope; for which
reason a sacred injunction of the following purport was given to the wise man,
"Go thou up to the Lord, thou, and Aaron, and Nadab, and Abihu, and seventy
of the elders of Israel."{85}{Exodus 24:1.} (169) And the meaning of this
injunction is as follows, "Go up, O soul, to the view of the living God, in
an orderly manner, rationally, voluntarily, fearlessly, lovingly, in the holy
and perfect numbers of seven multiplied tenfold." For Aaron is described in
the law as the prophet of Moses, being loudly uttered speech prophesying to the
mind. And Nadab is interpreted "voluntary," that is to say, the man
who honors the Deity without compulsion; and the interpretation of the name
Abihu is, "my father." This man is one who has not need of a master by
reason of his folly, more than of a father by reason of his wisdom, namely such
a father as God the ruler of the world. (170) And these powers are the
body-guards of the mind which is worthy to bear sovereign sway, which ought also
to attend upon the king, and conduct him on his way. But the soul is afraid by
itself to rise up to the contemplation of the living God, if it does not know
the road, from being lifted up by a union of ignorance and audacity; and the
falls which are caused by such a union of ignorance and great rashness are very
serious; (171) on which account Moses prays that he may have God himself as his
guide to the road which leads to him. For he says, "If thou wilt not
thyself go with me, then do not thou lead me Hence."{86}{Exodus 33:5.}
Because every motion which is without the divine approbation is mischievous, and
it is better for men to remain here wandering about in this mortal life, as the
great portion of the human race does, than raising themselves up to heaven in
pride and arrogance, to encounter an overthrow, as has happened to countless
numbers of sophists, who have looked upon wisdom as only a discovery of
plausible arguments, and not, as it is, a certain belief in and well-assured
knowledge of facts. (172) And perhaps too there is some such meaning as this
intended to be conveyed by these words, --do not raise me up on high, bestowing
on me riches, or glory, or honors, or authority, or any other of those things
which are usually ranked as good, unless you intend also to go with them and me
yourself; for these things are often calculated to cause either great mischief,
or great advantage to their possessors; advantage when God is the guide of their
mind; injury when the contrary is the case. For to great numbers of people the
things which are called good not being so in reality have been the causes of
irremediable evils, (173) but the man who follows God does of necessity have for
his fellow travellers all those reasons which are the attendants of God, which
we are accustomed to call angels. At all events, it is said that "Abraham
went with them conducting them on their Way."{87}{Genesis 18:16.} Oh the
admirable praise! according to which, he who was conducting others was himself
conducted by them, giving what he was receiving; not giving one thing instead of
another, but only that one single thing, which was prepared as a retributory
gift, (174) for until a man is made perfect he uses divine reason as the guide
of his path, for that is the sacred oracle of scripture: "Behold, I send my
angel before thy face that he may keep thee in the road, so as to lead thee into
the land which I have prepared for thee. Attend thou to him, and listen to him;
do not disobey him; for he will not pardon your transgressions, for my name is
in Him."{88}{Exodus 23:20.} (175) But when he has arrived at the height of
perfect knowledge, then, running forward vigorously, he keeps up with the speed
of him who was previously leading him in his way; for in this way they will both
become attendants of God who is the guide of all things; no one of those who
hold erroneous opinions accompanying them any longer, and even Lot himself, who
turned on one side the soul, which might have been upright and inflexible,
removing and living at a distance. XXXII.
(176) And "Abraham," says Moses, "was seventy-five years of age,
when he departed out of Charren." Now concerning the number of seventy-five
years (for this contains a calculation corresponding to what has been previously
advanced,) we will enter into an accurate examination hereafter. But first of
all we will examine what Charran is, and what is meant by the departure from
this country to go and live in another. (177) Now it is not probable that any
one of those persons who are acquainted with the law are ignorant that Abraham
had previously migrated from Chaldaea when he came to live in Charran. But after
his father died he then departed from this XXXIII.
(184) These things then having been now said for the purpose of overturning the
opinion of the Chaldeans; he thinks that it is desirable to lead off and invite
away those who are still Chaldaizing in their minds to the truth of his
teaching, and he begins thus:--"Why," says he, "my excellent
friends do you raise yourselves up in such a sudden manner from the earth, and
soar to such a height? and why do ye rise above the air, and tread the ethereal
expanse, investigating accurately the motions of the sun, and the periodical
revolutions of the moon, and the harmonious and much-renowned paths of the rest
of the stars? for these things are too great for your comprehension, inasmuch as
they have received a more blessed and divine position. (185) Descend therefore
from heaven, and when you have come down, do not, on the other hand, employ
yourselves in the investigation of the earth and the sea, and the rivers, and
the natures of plants and animals, but rather seek to become acquainted with
yourselves and your own nature, and do not prefer to dwell anywhere else, rather
than in yourselves. For by contemplating the things which are to be seen in your
own dwelling, that which bears the mastery therein, and that which is in
subjection; that which has life, and that which is inanimate; that which is
endowed with and that which is destitute of reason; that which is immortal, and
that which is mortal; that which is better, and that which is worse; you will at
once arrive at a correct knowledge of God and of his works. (186) For you will
perceive that there is a mind in you and in the universe; and that your mind,
having asserted its authority and power over all things in you, has brought each
of the parts into subjection to himself. In like manner also, the mind of the
universe being invested with the supremacy, governs the world by independent law
and justice, having a providential regard not only for those things which are of
more importance, but also for those which appear to be somewhat obscure. XXXIV.
(187) Abandoning therefore your superfluous anxiety to investigate the things of
heaven, dwell, as I said just now within yourselves, forsaking the land of the
Chaldeans, that is, opinion, and migrating to Charran the region of the outward
sense, which is the corporeal abode of the mind. (188) For the name Charran,
being interpreted, means "a hole;" and holes are the emblems of the
places of the outward sense. For in some sense they are all holes and caves, the
eyes being the caves in which the sight dwells, the ears those of hearing, the
nostrils of those smelling, the throat the cavern of taste, and the whole frame
of the body, being the abode of touch. (189) Do ye therefore, dwelling among
these things, remain tranquil and quiet, and investigate with all the exactness
in your power the nature of each, and when you have learnt what there is good
and bad in each part, avoid the one and choose the other. And when you have
thoroughly and perfectly considered the whole of your own habitation, and have
understood what relative importance each of its parts possesses, then rouse
yourselves up and seek to accomplish a migration from hence, which shall
announce to you, not death, but immortality; (190) the evident proofs of which
you will see even while involved in the corporeal cares perceptible by the
outward senses, sometimes while in deep slumber (for then the mind, roaming
abroad, and straying beyond the confines of the outward senses, and of all the
other affections of the body, begins to associate with itself, looking on truth
as at a mirror, and discarding all the imaginations which it has contracted from
the outward senses, becomes inspired by the truest divination respecting the
future, through the instrumentality of dreams), and at other times in your
waking moments. (191) For when, being under the influence of some philosophical
speculations, you are allured onwards, then the mind follows this, and forgets
all the other things which concern its corporeal abode; and if the external
senses prevent it from arriving at an accurate sight of the objects of the
intellect, then those who are fond of contemplation take care to diminish the
impetuosity of its attack, for they close their eyes and stop up their ears, and
check the rapid motion of the other organ, and choose to abide in tranquility
and darkness, that the eye of the soul, to which God has granted the power of
understanding the objects of the intellect, may never be overshadowed by any of
those objects appreciable only by the outward senses. XXXV.
(192) Having then in this manner learnt to accomplish the abandonment of mortal
things, you shall become instructed in the proper doctrines respecting the
uncreated God, unless indeed you think that our mind, when it has put off the
body, the external senses, and reason, can, when destitute of all these things
and naked, perceive existing things, and that the mind of the universe, that is
to say, God, does not dwell outside of all material nature, and that he contains
everything and is not contained by anything; and further, he does not penetrate
beyond things by his intellect alone, like a man, but also by his essential
nature, as is natural for a God to do; (193) for it is not our mind which made
the body, but that it is the work of something else, on which account it is
contained in the body as in a vessel; but the mind of the universe created the
universe, and the Creator is better than the created, therefore it can never be
contained in what is inferior to itself; besides that it is not suitable for the
father to be contained in the son, but rather for the son to derive increase
from the love of the father. (194) And in this manner the mind, migrating for a
short time, will come to the father of piety and holiness, removing at first to
a distance from genealogical science, which originally did erroneously persuade
it to fancy that the world was the primary god, and not the creature of the
first God, and that the motions and agitations of the stars were the cause to
men of disaster, or, on the contrary, of good fortune. (195) After that the
mind, coming to a due consideration of itself, and studying philosophically the
things affecting its own abode, that is the things of the body, the things of
the outward sense, the things of reason, and knowing, as the line in the poet
has it--That in those halls both good and ill are planned; {90}{homer, Odyssey,
4.392.} Then, opening the road for itself, and hoping by travelling along it to
arrive at a notion of the father of the universe, so difficult to be understood
by any guesses or conjectures, when it has come to understand itself accurately,
it will very likely be able to comprehend the nature of God; no longer remaining
in Charran, that is in the organs of outward sense, but returning to itself. For
it is impossible, while it is still in a state of motion, in a manner
appreciable by the outward sense rather than by the intellect, to arrive at a
proper consideration of the living God. XXXVI.
(196) On which account also that disposition which is ranked in the highest
class by God, by name Samuel, does not explain the just precepts of kingly power
of Saul, while he is still lying among the pots, but only after he has drawn him
out from thence: for he inquires whether the man is still coming hither, and the
sacred oracle answers, "Behold, he is hidden among the stuff."{91}{1
Samuel 10:22.} (197) What, then, ought he who hears this answer, and who is by
nature inclined to receive instruction, to do, but to draw him out at once from
thence? Accordingly, we are told, "He ran up and took him out from thence,
because he who was abiding among the vessels of the soul, that is, the body and
the outward senses, was not worthy to hear the doctrines and laws of the kingdom
(and by the kingdom, we mean wisdom, since we call the wise man a king); but
when he has risen up and changed his place, then the mist around him is
dissipated, and he will be able to see clearly. Very appropriately, therefore,
does the companion of knowledge think it right to leave the region of the
outward sense, by name Charran; (198) and he leaves it when he is seventy-five
years old; and this number is on the confines of the nature discernible by the
outward senses, and that intelligible by the intellect, and of the older and
younger, and also of perishable and imperishable nature; (199) for the elder,
the imperishable ratio, that comprehensible by the intellect, exists in the
seventy; the younger ratio, discernible by the outward senses, is equal in
number to the five outward senses. In this latter also the practicer of virtue
is seen exercising himself when he has not yet been able to carry off the
perfect prize of victory; --for it is said, that all the souls which came out of
Jacob were seventy and Five;"{92}{Genesis 46:27.}--(200) for to him, while
wrestling, and not shrinking at all from the truly sacred contest, for the
acquisition of virtue, belong the souls which are the offspring of the body, and
which have not yet acquired reason, but are still attracted by the multitude of
the outward senses. For Jacob is the name of one who is wrestling and engaged in
a contest and trying to trip up his antagonist, not of one who has gained the
victory. (201) But when he appeared to have gained ability to behold God, his
name was changed to Israel, and then he uses only the computation of seventy,
having extirpated the number five, the number of the outward senses; for it is
said, that "thy fathers went down to Egypt, being seventy
Souls."{93}{Deuteronomy 10:22.} This is the number which is familiar to
Moses the wise man: for it happened that those who were selected as carefully
picked men out of the whole multitude, were seventy in number; and those all
elders, not only in point of age, but also in wisdom and counsel, and in
prudence, and in ancient integrity of manners. (202) And this number is
consecrated and dedicated to God when the perfect fruits of the soul are offered
up. For, on the feast of tabernacles, besides all other sacrifices, it is
ordered that the priest should offer up seventy heifers for a burnt offering.
Again, it is in accordance with the computation of seventy that the phials of
the princes are provided, for each of them is of the weight of seventy shekels;
since whatever things are associated and confederate together in the soul, and
dear to one another, have a power which is truly attractive, namely, the sacred
computation of seventy, which Egypt, the nature which hates virtue, and loves to
indulge the passions, is introduced as lamenting; for mourning among them is
computed at seventy Days.{94}{Genesis 50:8.} XXXVII.
(203) This number, therefore, as I have said before, is familiar to Moses, but
the number of the five outward senses is familiar to him who embraces the body
and external things, which it is customary to call Joseph; for he pays such
attention to those things, that he presents his own uterine brother,
{95}{Genesis 45:22.} the offspring of the outward sense, for he had no
acquaintance at all with those who were only his brothers as sons of the same
father, with five exceedingly beautiful garments, thinking the outward senses
things of exceeding beauty, and worthy of being adorned and honored by him.
(204) Moreover, he also enacts laws for the whole of Egypt, that they should
honor them, and pay taxes and tribute to them every year as to their kings; for
he commands them to take a Fifth{96}{Genesis 47:24.} part of the corn, that is
to say, to store up in the treasury abundant materials and nourishment for the
five outward senses, in order that each of them might rejoice while filling
itself unrestrainedly with suitable food, and that it might weigh down and
overwhelm the mind with the multitude of things which were thus brought upon it;
for during the banquet of the outer senses; the mind is laboring under a famine,
as, on the contrary, when the outward senses are fasting, the mind is feasting.
(205) Do you not see that the five daughters of Salpaad, which we, using
allegorical expressions, call the outward senses, were born of the tribe of
Manasseh, who is the son of Joseph, the elder son in point of time, but the
younger in rank and power? and very naturally, for he is so called from
forgetfulness, which is a thing of equal power with an outward sense. But
recollection is placed in the second rank, after memory, of which Ephraim is the
namesake; and the interpretation of the name of Ephraim is, "bearing
fruit;" and the most beautiful and nutritious fruit in souls is a memory
which never forgets; (206) therefore the virgins speak to one another in a
becoming manner, saying, "Our father is dead." Now the death of
recollection is forgetfulness: "And he has died not for his own
Sin,"{97}{Numbers 27:3.} speaking very righteously, for forgetfulness is
not a voluntary affection, but is one of those things which are not actually in
us, but is one of those things which are not actually in us, but which come upon
us from without. And they were not his sons, but his daughters; since the power
of memory, as being what has its existence by its own nature, is the parent of
male children; but forgetfulness, arising from the slumber of reason, is the
parent of female children, for it is destitute of reason; and the outward senses
are the daughters of the irrational part of the soul. (207) But if any one has
outrun him in speed, and has become a follower of Moses, though he is not yet
able to keep pace with him, he will use a compound and mixed number, namely,
that of five and seventy, which is the symbol of the nature which is both
perceptible by the outward senses and intelligible by the intellect, the two
uniting together for the production of one irreproachable species. XXXVIII.
(208) I very much admire Rebecca, who is patience, because she, at that time,
recommends the man who is perfect in his soul, and who has destroyed the
roughnesses of the passions and vices, to flee and return to Charran; for she
says, "Now, therefore, my child, hear my voice, and rise up and depart, and
flee away to Laban, my brother, to Charran, and dwell with him certain days,
until the anger and rage of thy brother is turned from being against thee, and
till he forgets what thou hast done to Him."{98}{Genesis 27:43.} (209) And
it is with great beauty that she here calls going by the road, which leads to
the outward senses, a fleeing away; for, in truth, the mind is then a fugitive,
when, having left its own appropriate objects which are comprehensible to the
understanding, it turns to the opposite rank of those which are perceptible by
the outward senses. And there are cases in which to run away is useful, when a
person adopts this line of conduct, not out of hatred to his superior, but in
order to avoid the snares which are laid for him by his inferior. (210) What,
then, is the recommendation of patience? A most admirable and excellent one. If
ever, she says, you see the passion of rage and anger highly provoked and
excited to ferocity either in thyself or in any one else, which is nourished by
irrational and unmanageable nature, do not excite it further and make it more
savage, for then perhaps it will inflict incurable wounds; but cool its fervour,
and pacify its too highly inflamed disposition, for if it be tamed and rendered
tractable it will do you less injury. (211) What, then, are the means by which
it can be tamed and pacified? Having, as far as appearance goes, assumed another
form and another character, follow it, first of all, wherever it pleases, and,
opposing it in nothing, admit that you have the same objects of love and hatred
with itself, for by these means it will be rendered propitious; and, when it is
pacified, then you may lay aside your pretence, and, not expecting any longer to
suffer any evil at its hand, you may with indifference return to the care of
your own objects; (212) for it is on this account that Charran is represented as
full of cattle, and as having tenders of flocks for its inhabitants. For what
region could be more suitable for irrational nature, and for those who have
undertaken the care and superintendence of it, than the external senses which
exist in us? (213) Accordingly, when the practicer of virtue asks, "From
whence come ye?" the shepherds answer him truly, that they come "from
Charran."{99}{Genesis 29:4.} For the irrational powers come from the
external sense, as the rational ones come from the mind. And when he further
inquires whether they know Laban, they very naturally assert that they do know
him, for the outward sense is acquainted with complexion and with every
distinctive quality, as it thinks; and of complexion and distinctive qualities
Laban is the symbol. (214) And he himself, when at last he is made perfect, will
quit the abode of the outward senses, and will set up the abode of the soul as
belonging to the soul, which, while still among labors and among the external
senses, he gives a vivid description of; for he says, "When shall I make
myself, also, a House."{100}{Genesis 30:30.} When, disregarding the objects
of the external senses and the external senses themselves, shall I dwell in mind
and intellect, being, in name, going to and fro among and dwelling among the
objects of contemplation, like those souls which are fond of investigating
invisible objects, (215) which it is usual to call midwives? For they also make
suitable coverings and phylacteries for souls which are devoted to virtue; but
the strongest and most defensible abode was the fear of God, to those, at least,
who have him for an impregnable fortress and wall. "For," says Moses,
"when the midwives feared God they made themselves
Houses."{101}{Exodus 1:21.} XXXIX.
(216) The mind, therefore, going forth out of the places which are in Charran,
is said "to have travelled through the land until it came to the place of
Sichem, to a lofty Oak."{102}{Genesis 12:6.} And let us now consider what
this travelling through the land means. The disposition which is fond of
learning is inquisitive and exceedingly curious by nature, going everywhere
without fear or hesitation and prying into every place, and not choosing to
leave anything in existence, whether person or thing, not thoroughly
investigated; for it is by nature extraordinarily greedy of everything that can
be seen or heard, so as not only not to be satisfied with the things of its own
country, but even to desire foreign things which are established at a great
distance. (217) At all events, they say that it is an absurd thing for merchants
and dealers to cross the seas for the sake of gain, and to travel all round the
habitable world, not allowing any considerations of summer, or winter, or
violent gales, or contrary winds, or old age, or bodily sickness, or the society
of friends, or the unspeakable pleasures arising from wife, or children, or
one's other relations, or love of one's country, or the enjoyment of political
connections, or the safe fruition of one's money and other possessions, or, in
fact, anything whatever, whether great or small, to be any hindrance to them;
(218) and yet for men, for the sake of that most beautiful and desirable of all
possessions, the only one which is peculiar to the human race, namely, wisdom,
to be unwilling to cross over every sea and to penetrate every recess of the
earth, inquiring whenever they can find anything beautiful either to see or to
hear, and tracing out such things with all imaginable zeal and earnestness,
until they arrive at the enjoyment of the things which are thus sought for and
desired. (219) Do thou then, O my soul, travel through the land, and through
man, bringing if you think fit, each individual man to a judgment of things
which concern him; as, for instance, what the body is, and under what
influences, whether active or passive, it co-operates with the mind; what the
external sense is, and in what manner that assists the dominant mind; what
speech is, and of what it becomes the interpreter so as to contribute to virtue;
what are pleasure and desire; what are pain and fear; and what art is capable of
supplying a remedy for these things; by the aid of which a man when infected
with these feelings may easily escape, or else perhaps may never be infected at
all: what folly is, what intemperance, what commiting injustice, what the whole
multitude of other discases, which it is the nature of all destructive vice to
engender; and also what are the means by which they can be averted. And also, on
the contrary, what justice is, what prudence is, and temperance, and manly
courage, and deliberate wisdom, and in short what each virtue is, and what the
mastery over the passions is, and in what way each of these virtues is usually
produced. (220) Travel also through the greatest and most perfect being, namely
this world, and consider all its parts, how they are separated in respect of
place and united in respect of power; and also what is this invisible chain of
harmony and unity, which connects all those parts; and if while considering
these matters, thou canst not easily comprehend what thou seekest to know,
persevere and be not wearied; for these matters are not attainable without a
struggle, but they are only found out with difficulty and by means of great
labor; (221) on which account the man fond of learning is taken up to the field
of Sichem; and the name Sichem, being interpreted means, "a shoulder,"
and intimates labor, since it is on the shoulders that men are accustomed to
bear burdens. As Moses also mentions in another passage, when speaking of a
certain athlete he proceeds in this manner, "He put his shoulder to the
labor and became a Husbandman."{103}{Genesis 49:15.} (222) So that never, O
my mind, do thou become effeminate and yield; but even if any thing does appear
difficult to be discovered by contemplation, still opening the seeing faculties
that are in thyself, look inwards and investigate existing things more
accurately, and never close the eyes whether intentionally or unintentionally;
for sleep is a blind thing as wakefulness is a sharp-sighted thing. And it is
well to be content if by assiduity in investigation it is granted to thee to
arrive at a correct conception of the objects of thy search. (223) Do you not
see that the scripture says that a lofty oak was planted in Sichem? meaning
under this figurative expression to represent the labor of instruction which
never gives in, and never bends through weariness, but is solid, firm, and
invincible, which the man who wishes to be perfect must of necessity exert, in
order that the tribunal of the soul, by name Dinah, for the interpretation of
the name Dinah is "judgment" may not be seized by the exertions of
that man who, being a plotter against prudence, is laboring in an opposite
direction. (224) For he who bears the same name as this place, namely Sichem,
the son of Hamor, that is, of irrational nature; for the name Hamor means
"an ass;" giving himself up to folly and being bred up with
shamelessness and audacity, infamous man that he was, attempted to pollute and
to defile the judicial faculties of the mind; if the pupils and friends of
wisdom, Sichem and Levi, had not speedily come up, having made the defences of
their house safe, and destroyed those who were still involved in the labor
devoted to pleasure and to the indulgence of the passions and uncircumcised. For
though there was a sacred scripture that, "There should be no harlot among
the daughters of the seer, Israel,"{104}{Genesis 34:1.} these men, having
ravished a virgin soul, hoped to escape notice; (225) for there is never a
scarcity of avengers against those who violate treaties; but even though some
persons fancy there may be, they will only fancy it, and will in the reality of
the fact be proved to entertain a false opinion. For justice hates the wicked,
and is implacable, and a relentless avenger of all unrighteous actions,
overthrowing the ranks of those who defile virtue, and when they are overthrown,
then again the soul, which before appeared to be defiled, changes and returns to
its virgin state. I say, which appeared to be defiled, because, in fact, it
never was defiled; for of involuntary accidents that which affects the patient
is not in reality his suffering, just as what is done by a person who does wrong
unintentionally, the wrong is not really his action. |
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