Legum Allegoriarum Libri I-III

For as an athlete and a slave are beaten in two different manners, the one in an abject manner, giving himself up to the ill-treatment, and yielding to it submissively; but the athlete opposing, and resisting, and parrying the blows which are aimed at him. And as you shave a man in one way, and a pillow in another; for the one is seen only in its suffering the shaving, but the man does himself do something likewise, and as one may say, aids the infliction, placing himself in a posture to be shaved;

so the irrational man, like a slave, submits himself to another, and surrenders himself to the endurance of pains as to intolerable mistresses, being unable to look them in the face, and wholly incapable of conceiving any masculine or free thoughts. On which account a countless number of painful things are endured by him through the medium of the outward senses. But the man of experience, valiantly resisting like a brave athlete with strength and vigour, opposes himself resolutely to all painful things, so as not to be wounded by them; but so as to keep all their blows at a distance. And it seems to me that he might with great spirit utter the verses of the tragedian against pain in this manner:— Now scorch and burn my flesh, and fill yourself With ample draughts of my life’s purpled blood; For sooner shall the stars’ bright orbs descend Beneath the darkened earth, the earth uprise Above the sky, and all things be confounded, Than you shall wrench one flattering word from me.[*](This is a fragment of the Syleus of Euripides. The lines are put in the mouth of Hercules. )

But as God has allotted all painful things to the outward sense in great abundance and intensity, so also has he bestowed on the virtuous soul a boundless store of good things. Accordingly he speaks with reference to the perfect man Abraham in the following manner: By myself have I sworn, saith the Lord, that because thou hast done this thing and hast not withheld thy son, thy beloved son from me, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is on the shore of the sea.[*](Genesis xxii. 16. ) He says this, and having confirmed his promise solemnly and by an oath, and by an oath, too, such as could alone become God. For you see that God does not swear by any other being than himself, for there is nothing more powerful than he is; but he swears by himself, because he is the greatest of all things.

But some men have said that it is inconsistent with the character of God to swear at all; for that an oath is received for the sake of the confirmation which it supplies; but God is the only faithful being, and if any one else who is dear to God; as Moses is said to have been faithful in all his

They say, indeed, that an oath is a testimony borne by God concerning a matter which is the subject of doubt. But if God swears he is bearing testimony to himself, which is an absurdity. For the person who bears the testimony, and he on whose behalf it is borne, ought to be two different persons. What, then, are we to say? In the first place, that it is not a matter of blame for God to bear testimony to himself. For what other being could be competent to bear testimony to him? In the second place, He himself is to himself every thing that is most honourable—relative, kinsman, friend, virtue, prosperity, happiness, knowledge, understanding, beginning, end, entirety, universality, judge, opinion, intention, law, action, supremacy.

Besides, if we only receive the expression, By myself have I sworn, in the manner in which we ought, we shall be in no danger from sophistry. May we not, then, say, that the truth is something of this sort? None of those beings which are capable of entertaining belief, can entertain a firm belief respecting God. For he has not displayed his nature to any one; but keeps it invisible to every kind of creature. Who can venture to affirm of him who is the cause of all things either that he is a body, or that he is incorporeal, or that he has such and such distinctive qualities, or that he has no such qualities? or who, in short, can venture to affirm any thing positively about his essence, or his character, or his constitution, or his movements? But He alone can utter a positive assertion respecting himself, since he alone has an accurate knowledge of his own nature, without the

His positive assertion, therefore, is one which may be thoroughly trusted in the first place, since he alone has any knowledge respecting his actions; so that he very appropriately swore by himself, adding himself confirmation to his assertion, which it was not possible for any one else to do. On which account men who say that they swear by God may well be considered impious. For no man can rightly swear by himself, because he is not able to have any certain knowledge respecting his own nature, but we must be content if we are able to understand even his name, that is to say, his word, which is the interpreter of his will. For that must be God to us imperfect beings, but the first mentioned, or true God, is so only to wise and perfect men.

And Moses, too, admiring the exceeding excellency of the great uncreated God, says, And thou shalt swear by his name,[*]( Deuteronomy vi. 13. ) not by himself. For it is sufficient for the creature to receive confirmation and testimony from the word of God. But God is his own confirmation and most unerring testimony.

But the expression, Because thou hast done this thing,[*](Genesis xxii. 16. ) is a symbol of piety. For to do everything for the sake of God alone is pious. In consequence of which we do not spare even that beloved child of virtue, prosperity, surrendering it to the Creator, and thinking it right that our offspring should become the possession of God, but not of any created being. And that expression, also, is a good one, In blessing I will bless thee.

For some persons do many acts worthy of a blessing, but yet not in such a way as to obtain a blessing. Since even a wicked man does some actions that are proper, but he does not do them from being of a proper disposition. And sometimes a drunken man or a mad man speaks and acts in a sober manner, but still he is not speaking or acting from a sober mind. And children, who are actually infants, both do and say many things which reasonable men do also do and say; but they, of course, do it not in consequence of any rational disposition, for nature has not yet endowed them with a capacity of reasoning. But the law giver wishes the wise man to appear deserving of blessing not occasionally, accidentally, and, as it were, by chance, but in consequence of habits and a disposition deserving of blessing.

Therefore it is not sufficient for the unfortunate

But this kind of groaning does not exist unless the king of Egypt, that is to say, the impious disposition wholly devoted to pleasure, has perished and departed from our soul, For, after many days, the king of Egypt died.[*](Exodus ii. 23. ) Then immediately, as soon as vice is dead, the man who has become alive to the perception of God and of his own sin, groans, For the children of Israel groaned at the corporeal and Egyptian works; since the reigning disposition devoted to pleasure, while it is alive within us, persuades the soul to rejoice at the sins which it commits; but, when that disposition is dead, it groans over them;

on which account it cries out to its master, beseeching him that it may not again be perverted, and that it may not arrive at only an imperfect sort of perfection. For many souls who have wished to turn to repentance have not been allowed to do so by God, but, been dragged back, as it were by the ebbing tide, having returned to their original courses; in the manner in which Lot’s wife did, who was turned into stone because she loved Sodom, and who reverted to the disposition and habits which had been condemned by God.

But now Moses says that Their cry has gone up to God, bearing witness to the grace of the living God.[*](Exodus mix. 26. ) For if he had not powerfully summoned up to himself the supplicatory language of that people it would not have gone up; that is to say, it would never have gained power and increase, would never have begun to soar so high, flying from the lowness of earthly things. On which account, in the next passage, God is represented as saying, Behold the cry

Very beautifully here does Moses represent that their supplications have reached God, but they would not have reached him if he who was working him had not been a good man. But there are some souls which God even goes forward to meet: I will come to you and bless you. You see here how great is the kindness of the Creator of all things, when he even anticipates our delay and our intentions, and comes forward to meet us to the perfect benefiting of our souls. And the expression used here is an oracle full of instruction. For, if a thought of God enters the mind, it immediately blesses it and heals all its diseases.

But the outward sense is always grieved and groans, and brings forth the perception of its objects with pain and intolerable anguish. As also God himself says, In sorrow thou shalt bring forth children. Now, the sense of sight brings forth the operation of seeing, the sense of hearing is the parent of the operation of hearing, so is the sense of taste of tasting; and, in short, each outward sense is respectively the parent of its corresponding operation; but still it does not produce all these effects in the foolish man without severe pain. For such a man is affected by pain when he sees, and when he hears, and when he tastes, and when he smells, and, in fact, when he exerts any one of these outward senses.

On the other hand, you will find virtue not only conceiving with extraordinary joy, but also bringing forth her good offspring with laughter and cheerfulness; and you will also find the offspring of the two parents to be actually cheerfulness itself. Now that the wise man becomes a parent with joy, and not with sorrow, the word of God itself will testify to us when it speaks thus: And God said unto Abraham, Sarai, thy wife, shall no longer be called Sarai, but her name shall be Sarah; I will bless her, and give thee a son from her.[*](Genesis xvii. 15. Sarah is interpreted Princess in the margin of the bible. ) And, afterwards, Moses proceeds to say, And Abraham fell upon his face and laughed, and said, Shall a son be born to him who is a hundred years old; and shall Sarah, who is ninety years old, have a son?

Abraham, therefore, appears here to be in a state of joy, and to be laughing because he is about to

For, also, when happiness, that is Isaac, was born, she says, in the pious exaltation, The Lord has caused me laughter, and whoever shall hear of it shall rejoice with me.[*](Genesis xxi. 7. ) Open your ears, therefore, O ye initiated, and receive the most sacred mysteries. Laughter is joy; and the expression, has caused, is equivalent to has begotten. So that what is here said has some such meaning as this, The Lord has begotten Isaac. For he is the father of perfect nature, sowing and begetting happiness in the soul.

And thy desire, says God, shall be to thy husband.[*](Genesis iii. 16. ) There are two husbands of the outward senses. The one a legal one, the other a destroyer. For the object of sight, acting upon it like a husband, puts the sense of sight in motion; and so does sound affect the sense of hearing, flavour the sense of taste, and so on with each of the outward senses respectively. And these things attract the attention of and call the irrational outward sense to itself, and become the masters of it and govern it. For beauty enslaves the sight, and sweet flowers enslave the sense of taste, and each of the other objects of outward sense enslaves that sense which corresponds to them.