Quis Rerum Divinarum Heres Sit

"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. )