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ment? For Moses, the hierophant, prays that "the Lord may open to us his good treasure, his heavenly one, to give us his rain,' ," and the prayers of the man who loves God are sure to obtain a hearing. And what does he say who neither thinks the heaven, or the rain, or a cistern, or in fact anything whatever in all creation sufficient to nourish him, but who goes beyond all these things, and relating what he has suffered, says, The God who has nourished me from my youth up."t Does not this man appear to you not to think all the collections of water under the earth put together worthy even of looking at? Nor therefore would he drink out of a cistern to whom God gives draughts of unmixed wine; at one time, by the ministrations of some angel whom he has thought worthy to act as cupbearer, and at another time by his own means, placing no one between the giver and the receiver.

Let us then, without any delay, attempt to proceed by the royal road, since we think fit to pass by all earthly things; and the royal road is that of which there is no private individual in the world who is master, but he alone who is also the only true king. And this is, as I said a little while ago, wisdom, by which alone suppliant souls can find a way of escaping to the uncreate God; for it is natural that one who goes without any hindrance along the royal road, will never feel weariness before he meets with the king.

But, then, those who have come near to him recognise his blessedness and their own deficiency; for Abraham, when he had placed himself very near to God, immediately perceived that he was but dust and ashes. And let them turn away out of the royal road, neither to the right hand nor to the left, but let them advance along the middle of it; for any deviation in either direction is blameable, as that on the one side has a tendency to excess and that on the other side to deficiency; for the right hand is, in this instance, no less blameable than the left hand. In the case of those who live according to impulse, the right hand is temerity and the left hand cowardice. regards those who are illiberal in the management of money, on the right hand stands stinginess, and on the left hand extravagant prodigality; and those men, who are very subtle in calculating, judge craftiness to be desirable and simplicity to be a thing to be shunned. Again, some persons incline towards Deut. xxviii. 12. t Genesis xlviii. 15, Genesis xviii. 27.

As

superstition as being placed on the right hand, and flee from impiety as a thing to be avoided on the left.

XXXV. But that we may not, through deviating from the right road, be compelled to yield to one of two rival faults, let us desire and pray to be able to proceed straight along the middle of the road. Now, the middle between temerity and cowardice, is courage; the mean between profuse extravagance and illiberal stinginess, is temperance; that between crafty unscrupulousness and folly, is prudence; and the proper path between superstition and impiety, is piety. These lie in the middle between the deviations on either side, and are all roads easily travelled, and level, and plain, which we must walk upon not with our bodily organs, but with the motions of a soul continually desiring what is best.

At this, the earthly Edom, being excessively indignant (for he is afraid of the overthrow and confusion of his own doctrines), will threaten us with irreconcilable wars, if we attempt to force our way along it, cutting down and clearing away continually as we advance the fruitful trees of his soul, which he planted for the destruction of wisdom, but has not gathered the fruit thereof; for he says, "Thou shalt not pass by me; and if thou dost, I will come forth in battle against thee to meet thee." But let us regard none of his threats, but make answer that we will pass by his mountain; that is to say, we being accustomed to associate with high and sublime powers and to investigate everything according to its true definition, and being used to inquire into the reason of everything whatever, of every kind, by means of which the knowledge is attained of what anything is, hold in utter contempt everything which is external and which affects the body alone; for such things are lowly and grovelling in the ground, dear indeed to you, but hated by us, for which reason we will not have anything to do with any one of them. For if, as the proverb says, we only touch this with the tip of our finger, we shall be giving honour and dignity to you; for then you will give yourself airs and will boast, as if we who are lovers of virtue had been brought over to you by the allurements of pleasure.

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XXXVI. For if," says Israel, "I and my cattle drink of thy water, I will pay you a price for it." Not meaning by that such price as is spoken of by the poets, money of silver or gold, or anything else; such among dealers is accustomed to be given

to those who sell wares in exchange for their wares, but the price will be the honour which he now claims; for, in reality, every intemperate, or unjust, or cowardly man, when he sees any one who is more austere either avoiding labour, or subdued by gain, or yielding to any one of the allurements of pleasure, rejoices and exults, and thinks that he himself has received honour. And, moreover, going on in his rejoicing and display. ing his exultation to the multitude, he begins to philosophise about his own errors as very unavoidable and not useless, saying that if they were not of such a character, that respectable man, so and so, would never have indulged in them.

Let us, then, say to every wicked man, if we drink of thy water, if we touch anything, whatever that is yours, owing to an indiscreet impetuosity, we shall be giving you honour, and acceptance, instead of dishonour and rejection (for these are what you deserve to receive); and, in truth, the matters about which you are anxious are absolutely nothing. Do you think that anything mortal has any real being and existence, and that it is not rather something borne up and suspended by the rope of some false and untrustworthy opinion, resting on empty air, and in no respect differing from deceitful dreams? And if you are unwilling to contemplate the fortunes of particular men, think upon the changes, whether for the better or for the worse, of whole countries and nations,

At one time Greece was flourishing, but the Macedonians took away the power of that land; then, in turn, Macedonia became mighty, but that, being divided into small portions be came weak, until at last it was entirely extinguished. Before the time of the Macedonians the Persians prospered, but one day overthrew their exceeding and extensive prosperity, And now the Parthians are more powerful than the Persians, who a little while ago were their masters, ever were; and those who were their subjects are now masters. Once, and for a very long time, Egypt was a mighty empire, but its great dominion and glory have passed away like a cloud. What has become of the Ethiopians, and of Carthage, and of the kingdoms of Libya? Where now are the kings of Pontus? What has become of Europe and Asia, and, in short, of the whole of the inhabited world? Is it not tossed up and down and agitated like a ship that is tossed by the sea, at one time enjoying a fair wind and at another time being forced to battle against

contrary gales? For the divine Word brings round its operations in a circle, which the common multitude of men call fortune. And then, as it continually flows on among cities, and nations, and countries, it overturns existing arrangements and gives to one person what has previously belonged to another, changing the affairs of individuals only in point of time, in order that the whole world may become, as it were, one city, and enjoy the most excellent of constitutions, a democracy.

XXXVII. No one, therefore, of all the objects of human. anxiety or of human labour, is of any importance or value; but every such thing is a mere shadow or breath, disappearing before it can get any firm footing; for it comes and then again it departs, like the ebbing tide. For the sea, in its ebb and flow; is at one time borne forwards with great violence, and roaring, and noise, and overflowing its bounds makes a lake of what has previously been dry land; and, at another time, it recedes and makes a large portion of what has been sea, dry land. In the same manner, at times, prosperity overflows a mighty and populous nation, but afterwards turns the impetuosity of its stream in the opposite direction, and does not leave even the slightest drop, so as to suffer no trace whatever to remain of its former richness. But it is not everybody who receives the complete and full meaning of these events, but only those receive it who are accustomed always to proceed in accordance with true and solid reason and limitation; for we find the same men saying both these things, "All the affairs of the created world are absolutely nothing;" and, "We will go by thy mountain." For it is impossible for one who is not in the habit of using high and mountainous roads to repudiate all mortal affairs, and to turn aside and change his paths for what is immortal.

Therefore the earthly Edom thinks it right to blockade the heavenly and royal road of virtue, and the divine reason blockades his road, and that of all who follow his opinions; among whom we must enroll Balaam; for he also is a child of the carth, and not a shoot of heaven, and a proof of this is, that he, being influenced by omens and false prophecies, not even when the eye of his soul, which had been closed, recovered its sight, and saw the angel of God standing against him in the way;"* not even then did he turn back and desist from doing

* Numbers xxii. 31.

wrong, but giving way to a mighty torrent of folly, he was washed away and swallowed up by it.

For then the diseases of the soul are truly not only difficult of cure, but even utterly incurable, when, though conviction is present to us (and this is the word of God, coming as his angel and as our guide, and removing the obstacles before our feet, so that we may travel without stumbling along the level road), we nevertheless prefer our own indiscreet opinions, to the explanations and injunctions which he is accustomed to address to us for our admonition, and for the chastening and regulating of our whole life. On this account he who is not persuaded by, and who shows no respect to, conviction, when it thus opposes him, will, in his turn, incur destruction with the wounded, whom the passions have wounded and overthrown ; and his calamity will be a most sufficient lesson for all those who are not utterly impure, to endeavour to keep the judge, that is within them, favourable to them, and he will be so if they do not reverse what has been rightly decided by him.

A TREATISE

ON THE

TILLING OF THE EARTH BY NOAH.

.I." AND Noah began to be a husbandman; and he planted a vineyard, and he drank of the wine, and he was drunk in his house." The generality of men not understanding the nature of things, do also of necessity err with respect to the composition of names; for those who consider affairs anatomically, as it were, are easily able to affix appropriate names to things, but those who look at them in a confused and irregular way are incapable of such accuracy. But Moses, through the exceeding ab ndance of his knowledge of all things, was accustomed to affix the most felicitous and expressive appellations to them. Accordingly, in many passages of the law, we shall find this opinion, which we have expressed, confirmed by the fact, and not least in the passage which we have cited at the beginning of this treatise, in which the just Noah is represented as a hus+ Genesis ix. 20.

* Numbers xxxi. 8.

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