De Confusione Linguarum

Thus, indeed, while some are learning to be subjects, and others are obtaining authority, not by knowledge only but also by power, all the body-guards and champions of the soul, that [*]( Psalm lxxix. 7. )

"for we are of the race of picked men of Israel, that sees God, of whom not one has disagreed;" [*]( Exodus xxiv. 11. ) that the instrument of the universe, the whole world, may be melodiously sounded in musical harmony.

On this account Moses says that the "reward of peace" [*]( Numbers xxv. 12. ) was given to the very war-like reason, which is called Phinehas; because, having received a zeal for virtue, and having taken up war against vice, he cut up the whole of generation; and in the second place, to all those who are willing, after a careful examination and investigation, using their eyes in preference to their ears as a trustworthy witness, to believe that the human race is full of infidelity, depending solely on opinion.

Therefore, the afore-mentioned agreement is admirable; and most admirable of all is that common one which exceeds all the harmonies of all the others, according to which the whole people is represented as saying with one accord, "All the things which God has spoken, we will obey and do." [*](Deuteronomy v. 27. )

For these men no longer obey reason as their ruler, but God, the governor of the universe, by whom they are assisted so as to display their energies in actions rather than in words. For when they hear of others doing such and such things, these men, which is a thing most contrary to what one would expect, say that, from some inspiration of God, they will act first and obey afterwards; in order that they may seem to have advanced to good actions, not in consequence of instruction and admonition, but by their own spontaneous and self-taught mind. And then, when they have accomplished these actions, they say [*](Numbers xxxi. 49. ) [*]( Exodus xxiv. 11. ) [*]( Numbers xxv. 12. ) [*](Deuteronomy v. 27. )

But those who conspired to commit injustice, he says, "having come from the east, found a plain in the land of Shinar, and dwelt there;" [*](Genesis xi. 2. ) speaking most strictly in accordance with nature. For there is a twofold kind of dawning in the soul, the one of a better sort, the other of a worse. That is the better sort, when the light of the virtues shines forth like the beams of the sun; and that is the worse kind, when they are overshadowed, and the vices show forth.

Now, the following is an example of the former kind: "And God planted a paradise in Eden, toward the east," [*](Genesis ii. S. ) not of terrestrial but of celestial plants, which the planter caused to spring up from the incorporeal light which exists around him, in such a way as to be for ever inextinguishable.

I have also heard of one of the companions of Moses having uttered such a speech as this: "Behold, a man whose name is the East!" [*](Zechariah vi. 12. ) A very novel appellation indeed, if you consider it as spoken of a man who is compounded of body and soul; but if you look upon it as applied to that incorporeal being who in no respect differs from the divine image, you will then agree that the name of the east has been given to him with great felicity.

For the Father of the universe has caused him to spring up as the eldest son, whom, in another passage, he calls the firstborn; and he who is thus born, imitating the ways of his father, has formed such and such species, looking to his archetypal patterns.

But an example of the worse kind of dawning is afforded by the words used by the man who was willing "to curse the people who were blessed by God." [*](Numbers xxiii. 7. ) For he also is represented as dwelling in the east. And this dawning, having the same name as the former one, has nevertheless an opposite nature to it, and is continually at war with it.

For Balaam says, "Balak sent for me out of Mesopotamia, from the mountains of the east, saying, Come, curse me the people whom God doth not curse." But the name of Balak, being interpreted means, "void of sense;" a very felicitous name. [*](Genesis xi. 2. ) [*](Zechariah vi. 12. ) [*](Genesis ii. S. ) [*](Numbers xxiii. 7. )

On this account he is represented as living in Mesopotamia, for his mind is overwhelmed as in the middle of the depth of the river, and is not able to emerge and to swim away. And this condition is the dawning of folly and the setting of sound reason.

They, then, who are tuned in an inharmonious symphony are said to be moved from the east. Is this, then, the east according to wickedness? But the dawning in accordance with virtue is described as a complete separation, and the motion from the dawning according to vice is a united one, as when the hands are moved, not separately and disjunctively, but in a certain harmony and connection with the whole body.

For folly is to the wicked man the beginning of his energy in the works which are contrary to nature, that is, of his approach to the region of wickedness. But all those who have quitted the region of virtue, and have set forth to go over to folly, have found a most appropriate place in which they dwell, which is called in the Hebrew language Shinar. And Shinar in Greek, is called "shaking;"

for the whole life of the wicked is shaken, and agitated, and torn to pieces, being always kept in a state of commotion and confusion, and having no trace of any genuine good laid up in itself. For as everything which is not held together by close union, falls out of what is violently shaken, in the very same manner, it seems to me, that the soul is shaken of every man who associates with others for the purpose of doing wrong; for he casts away every appearance of good, so that no shadow or image of it ever appears.

Accordingly, the body-loving race of the Egyptians is represented as fleeing, not from the water, but "under the water," that is to say, beneath the impetuous speed of the passions. And when it has once placed itself under the power of the passions, it is shaken and agitated; it casts away the stable and peaceful qualities of virtue, and takes up in their stead the turbulent and confused character of wickedness; for it is said that "God shook the Egyptians in the middle of the sea, fleeing under the water." [*](Exodus xiv. 27. ) [*](Exodus xiv. 27. )

These are they who neither knew Joseph—the diversified pride of life—but who, having their sins revealed, have not received any trace, or shade, or image of goodness and excellence.

For, says Moses, "Another king arose over the Egyptians who knew not Joseph," [*](Exodus i. 8. ) the latest and most modern good perceptible by the outward senses, who utterly destroyed not only the perfections but even all improvements, and all the energy which can be exerted by the sight, and all the teaching which can be implanted by means of the hearing, saying, "Come, curse me Jacob; and come, defy Israel for me;" [*](Numbers xxiii. 7 ) an expression which is equivalent to, Destroy both these things, the sight and the hearing of the soul, that it may neither see nor hear any true and genuine good thing; for Israel is the emblem of seeing and Jacob of hearing.