De Abrahamo

Moreover, there are overseers and superintendents of each of these flocks, just as there are shepherds to flocks of sheep. Of the flock of external things, the superintendents are those who are fond of money, those who are fond of glory, those who are eager for war, and all those who love authority over multitudes. And the managers of the flock of things concerning the soul are all those who are lovers of virtue and of what is honourable, and who do not prefer spurious good things to genuine ones, but genuine to spurious good.

There is therefore a certain natural contest between them, inasmuch as they have no opinions in common with one another, but are always at variance and difference respecting the matter which has of all others the greatest influence in the maintenance of life as it should be, that is to say, the judgment of what things are truly good.

Now, for some time the soul was warred against by some enemy, and was full of this quarrelsome principle, inasmuch as it had not yet been completely pacified, but was still troubled by some passions and diseases which prevailed over sound reason. But from the time when it began to be more powerful, and with its superior force, to destroy the fortification of the opposite opinions, becoming elated and puffed up with pride, it in a most marvellous manner began to separate and detach the disposition in itself, which admires the external materials, and as if conversing

it is impossible that thou shouldest be connected by alliance with—a lover, of wisdom and virtue. Come, then, and migrating from thy present abode, depart to a distance, since you have no communion with me, and, indeed, cannot possibly have any. For all the things which you conceive to be on the right he imagines to be on the left; and on the contrary, whatever you think is on the left, is looked upon by him as on the right.

Therefore the virtuous man was not only peaceful and a lover of justice, but also a man of courage and of a warlike disposition; not for the sake of making war, for he was not of a contentious and quarrelsome character, but for the sake of a lasting peace for the future, which hitherto his adversaries had destroyed.

And the most convincing proof of this is to be found in what he did. Four great kings had received for their inheritance the eastern portion of the inhabited world; and they were obeyed by all the eastern nations, both on this and on the other side of the Euphrates. Now all the other parts remained unharassed by contentions, obeying the commands of these kings, and contributing their yearly taxes and tribute without seeking for any excuses; but the land of the inhabitants of Sodom alone before it was destroyed by fire began to break the peace, having been designing to revolt for a long time.

For as it was a very rich country it was ruled by five kings, who had divided the cities and the land among them, though the district was not an extensive one, but fertile in corn and trees, and abounding in all kinds of fruit. What then their size gives to other cities, that the excellence of its soil gives to Sodom; on which account it had many princes for lovers who admired its beauty.

These, on all other occasions, had paid the appointed revenues to the collectors of the taxes, honouring and at the same time fearing those more powerful sovereigns of whom they were the viceroys. But when they were completely sated with good things, and when, as is ordinarily the case, satiety had begotten insolence, they, cherishing a pride beyond their power, began at first to lift up their heads and to become restive. Then,

But their sovereigns, remembering their own nobleness and being fortified with superior power, went against them with great disdain, as if they would be able to defeat them by the mere cry of battle. And having engaged them in battle, they in a moment put some of them to flight, and others they slew in the flight, and so they destroyed their army to a man. And also they led away a vast multitude captive, which they distributed among themselves with much other booty. Moreover, they led away captive the brother’s son of the wise Abraham, who had a little while before emigrated into one of the cities of the Pentapolis.

This was communicated to Abraham by some one of those who escaped from the defeat of his countrymen, and it grieved him exceedingly, and he would not be quiet any longer, being much concerned at what had happened, and mourning more for him alive and in captivity than if he had heard that he had been killed. For he knew that death (τελευτή) as its very name imports, was the end (τέλος) of all living beings, and especially of the wicked, and that there are innumerable unexpected evils which lie, as it were, in ambush for the living.

But when he was preparing to pursue them for the purpose of delivering his brother’s son, he found himself in want of allies, inasmuch as he himself was a stranger and a sojourner and as no one could dare to oppose the irresistible power of such mighty monarchs flushed with recent victory.

And he devised for himself a most novel alliance. For necessity is the mother of invention, and expedients are found in the most difficult circumstances when a man has set his heart on just and humane objects. For having collected together all his servants, and ordering the slaves whom he had purchased to remain at home (for he was afraid of desertion on their part), he assembled all his domestic servants, and divided them into centuries, and marched forward in their battalions; not, indeed, trusting to them, for his was still a most insignificant force, in comparison with that of the king’s, but placing his confidence in the champion and defender of the just, namely in God.

Therefore putting forth all his exertions he hastened on, in nowise relaxing his speed, until, watching his opportunity,

And he did not cease from attacking them until he had utterly destroyed the hostile army with their kings, and slain them all to a man in front of their camp, and had brought back his brother’s son after this splendid and most glorious victory, bringing back also as fair booty all their cavalry, and all the multitude of their beasts of burden, and a most enormous quantity of spoil. [*](Genesis xiv. 13. )

And when the great high priest of the most high God beheld him returning and coming back loaded with trophies, in safety himself, with all his own force uninjured, for he had not lost one single man of all those who went out with him; marvelling at the greatness of the exploit, and, as was very natural, considering that he had never met with this success but through the favour of the divine wisdom and alliance, he raised his hands to heaven, and honoured him with prayers in his behalf, and offered up sacrifices of thanksgiving for his victory, and splendidly feasted all those who had had a share in the expedition; rejoicing and sympathising with him as if the success had been his own, and in reality it did greatly concern him. For as the proverb says:—

These things, then, are what are contained in the plain words of the scriptures. But as many as are able to contemplate the facts related in them in their incorporeal and naked state, living rather in the soul than in the body, will say that of the nine kings the four are the powers of the four passions which exist within us, the passion of pleasure, of desire, of fear, and of grief; and that the other five kings are the outward senses, being equal in number, the [*](Genesis xiv. 13. )

For these in some degree are sovereigns and rulers, having acquired a certain power over us, but not all to an equal extent; for the five are subordinate to the four, and are compelled to pay them taxes and tribute, such as are appointed by nature.

For it is from the things which we see, or hear, or smell, or taste, or touch, that pleasures, and pains, and fears, and desires arise; as there is no one of the passions which has any power to exist of itself, if it were not supplied by the materials furnished by the outward senses.

For it is in these things that their powers consist, either in figures and in colours, or in the faculty of speaking or hearing which depends on the voice, or in flavours, or in odours, or by the subjects of touch, whether they are soft or hard, or rough, or smooth, or hot, or cold. For all these things are supplied to each of the passions by means of the outward senses.

And as long as the taxes before-mentioned are paid, the alliance among the kings remains; but when they are no longer contributed, as they were before, then immediately do quarrels and wars arise. And this appears to happen when painful old age supervenes, in which none of the passions becomes weaker, but rather perhaps stronger than their ancient power; but the sight becomes dim, and the ears hard of hearing, and every one of the other outward senses more blunt, being no longer equally able as before to judge and decide accurately of every subject submitted to them, nor any longer to pay a tribute which will be equal to the number of the passions. So that it happened very naturally that they being thoroughly exhausted and laid prostrate by them were easily put to flight by the adverse passions;