Quis Rerum Divinarum Heres Sit

And of these imaginations those which take the upward course belong to the better class, since virtue, which conducts the mind towards heaven and the divine country, travels with them. But those which take the downward course belong to the worse class, since wickedness guides them and drags them in the contrary direction by force. And their very names do, to a great extent, show the opposite character of the places. For virtue (ἀρετή) has derived its name not only from the word (αἵρεσις) choice, but also from the fact of its being lifted up (παρὰ τὸ αἴρεσθαι), for it is lifted up (αἴρεται) and borne on high because it always loves heavenly things; but wickedness (κακία) is so called from its tendency to go downwards (ἀπὸ του̃ κάτω κεχωρηκέναι), and also because it compels those who practise it to fall down to the bottom (καταπίπτειν).

Accordingly the thoughts of the soul which are at variance with one another, flying towards and descending upon the earth, both come down themselves and also throw the mind down too, mingling with bodies in a disgraceful degree, and with things which are perceptible by the outward senses, not discernible by the intellect, imperfect not entire, perishable and not living. For they mix themselves up not only with bodies, but also with the divisions of the bodies which have [*](Leviticus xi. 21. )

Moreover, Moses introduces a very true opinion when he teaches us that justice and every virtue loves the soul, but that wickedness and every vice is attached to the body; and that what is friendly to the one is in every case of necessity hostile to the other, as is the case even now. For having figuratively represented the wars of the soul, he then introduces birds as eager to involve themselves with and to cling to the bodies, and to satiate themselves with the flesh, the inroads and attacks of which the virtuous man, desiring to check, is said to sit by them as if he were a sort of curator or overseer of them.

For when his domestic affairs were thrown into confusion by domestic sedition, and when the armies of the enemy were proceeding against him, he collected a wise council and deliberated with respect to the adversaries; in order that if he could possibly do so, using persuasion he might both put an end to the foreign war, and also remove the domestic confusion; for it was desirable to disperse those enemies who were gathering over him like a cloud, and who were full of irreconcileable enmity to him; and equally so to re-establish with the other party the relations which had previously existed.

Now those who are irreconcilable and implacable enemies are set down thus; the follies and intemperances of the soul, cowardice and injustice, and all the other irrational appetites which are accustomed to be generated by luxuriant and impotent appetite, raising their heads high and becoming restiff, and preventing the mind from proceeding in its straight course; and very often throwing its whole system into confusion and beating it down.

But the attacks and conflicts of those powers which are not irreconcilable resemble the frequent effect of the discussions and quarrels about doctrines which arise among the Sophists. For inasmuch as they all labour for one end, namely the contemplation of the things of nature, they may be said to be friends; but inasmuch as they do not agree in their particular investigations they may be said to be in a state of domestic sedition; as, for instance, those who affirm the universe to be uncreated

And the sun, and the moon, and the whole heaven, and the earth, and the air, and the water, and all the things that are connected with them, afford subject for strife and contention to those who are fond of examining into such subjects, and who investigate their essences, and distinctive qualities, and changes, and alterations, and moreover their origin and the method of their destruction; and making no superficial investigation into the magnitude and motion of the heavenly bodies, they adopt all sorts of different opinions, never agreeing together, until some man, who is at the same time skilful at disentangling controversies and calculated to judge, takes his seat on the tribunal, and comes to a clear perception of the progeny of each individual’s soul, and discards those which do not deserve to be maintained, and preserves those which are good, and which he pronounces worthy of suitable providential care.

And all the controversies of philosophy are full of disagreement, since the truth escapes the intellect which is given to plausibilities and conjectures: for it is the very difficulty of discovering and seizing hold of the nature of truth that, in my opinion, has given rise to so many quarrels.

"And about the setting of the sun a trance fell upon Abraham, and, behold, fear with great darkness fell upon him." [*](Genesis xv. 12. ) Now there is one kind of trance which is a sort of frantic delirium, causing infirmity of mind, either through old age, or melancholy, or some other similar cause. There is another kind which is excessive consternation, arising usually from [*](Genesis xv. 12. )

Now the first kind Moses mentions in the curses which are recorded in Deuteronomy; for he says that, "delirium and blindness, and aberration of mind shall seize on the impious," [*](Deut. xxviii, 28. ) so that they shall differ in no respect from blind persons at mid-day, being like people feeling their way in deep darkness.

The second kind he mentions in many places; for he says, "And Isaac was astonished with a great astonishment, and said, Who, then, is it who went out to hunt for game for me, and who brought it to me? And I ate of it all before you come, and I have blessed him; yea, and he shall be blessed." [*](Genesis xxvii. 33. ) And, again, with reference to Jacob, who disbelieved those who told him that "Joseph is alive, and is ruler over the whole land of Egypt; for he," says the scripture, "was amazed in his mind, for he believed them not." [*](Genesis xlv. 26. ) And, again, in Exodus, in the assembly of the people, we read: "For the whole of the mountain of Sinai was enveloped in smoke, because God descended upon it in fire. And the smoke went up as the vapour of a furnace, and the whole people was greatly astonished." [*]( Exodus xix. IS. ) Also, in Leviticus, when speaking of the consecration of the priests on the eighth day, when fire came out from heaven and licked up what was on the altar, and the burnt-offerings and the fat, the historian proceeds immediately to tell us, "And the whole people saw it and were astonished, and fell upon their faces;" [*](Leviticus IX. 24. )for such astonishment as this causes alarm and consternation.

And ought we not especially to wonder in the case of Esau, that he who was skilful in hunting was nevertheless himself continually caught and supplanted, having acquired his skill to his own injury and not to his advantage, and that he never used any great care to catch anything in his hunts? And also in the case of Jacob, that he hunts without having acquired any skill by learning, but only as he is moved by nature; and that he brings what he has caught to the examiner, who will distinguish whether it deserves to be approved; on which account [*](Deut. xxviii, 28. ) [*](Genesis xxvii. 33. ) [*](Genesis xlv. 26. ) [*]( Exodus xix. IS. ) [*](Leviticus IX. 24. )

For everything that relates to meditation is wholesome food, whether it be investigation, or consideration, or hearing, or reading, or prayer, or self-restraint, or a contempt for things indifferent; and he ate, as I imagine, the first fruits of them all, but he did not eat the whole of all; for some appropriate food must be left for him who meditates as a reward for his pains.

And the words, "before you came," are added out of regard for the nature of the things; for if passion enters into the soul, we shall not enjoy temperance. And it convicts the worthless man as slow, and hesitating, and procrastinating, as to the works of instruction, but not as to those of intemperance.

Therefore Egypt contains inspectors of works, who devote themselves with energy to securing the enjoyment of the passions. But Moses, on the other hand, commands the Israelites to eat the passover in haste, and to celebrate the migration from these passions in this way. And Judah says: "For if we had not delayed, we should by this time have returned, and have arrived again in Egypt; aye, and a second time should we have returned safe from thence." [*](Genesis xliii. 9. )

And very naturally did Jacob wonder whether the mind was still in the body; that is to say, whether Joseph was alive to virtue and ruling over the body, and not being ruled over by it. And any one who chooses to go through all the other instances, would be able to trace out the truth. But our present subject does not require any accurate discussion of these matters; on which account we had better return to the point from which we set out.

With respect to the third kind of trance, he philosophises in this manner when speaking of the creation of the woman; "For the Lord God," says Moses, "cast a trance upon Adam, and he slept." [*](Genesis ii. 21. ) Here calling the quietness and tranquillity of mind a trance; for the slumber of the mind is the awaking of the outward sense: and, again, the awaking of the intellect is the reducing of the outward senses to a state of inactivity.

An instance of the fourth kind of trance is the one which we are now considering: "And about the setting of the sun a trance fell upon Abraham," he being thrown into a state of enthusiasm and inspired by the Deity. But this is not the only thing which shows him to have been a prophet, but also the express words which are engraven in the sacred scriptures [*](Genesis xxvii. 33. ) [*](Genesis xliii. 9. ) [*](Genesis ii. 21. )

and the sacred scriptures testify in the case of every good man, that he is a prophet; for a prophet says nothing of his own, but everything which he says is strange and prompted by some one else; and it is not lawful for a wicked man to be an interpreter of God, as also no wicked man can be properly said to be inspired; but this statement is only appropriate to the wise man alone, since he alone is a sounding instrument of God’s voice, being struck and moved to sound in an invisible manner by him.

Accordingly, all those whom Moses describes as just persons he has also represented as inspired and prophesying. Noah was a just man; was he not also by that fact a prophet? or did he, without being possessed by any divine inspiration, utter those prayers and curses which he applied to the generations which should come hereafter, and all of which were eventually confirmed by the reality of the facts?