De Praemiis Et Poenis Et De Exsecrationibus

But if any men, by a great depth of real knowledge, have been able to represent to themselves the Creator and Governor of this universe, they, according to the common phrase, have advanced upwards from below; for having entered into this world as into a city regulated by admirable laws, and having beheld the earth consisting of mountains, and of plains, and full of seed-crops, and of trees, and of fruits, and also of all kinds of animals; and beholding

admiring, and being struck with awe and amazement at these things, they are come to form notions consistent with what they behold, that all these beautiful things, excessive as they are, and of such admirable arrangement and contrivance, were not produced spontaneously but were the work of some maker, the Creator of the whole world, and therefore that there must of necessity be a superintending providence. For it is a law of nature, that the Creator must take care of what he has created.

But these admirable men, so superior to all others, have, as I said, raised themselves upwards from below, ascending as if by some ladder reaching to heaven, so as, through the contemplation of his works, to form a conjectural conception of the Creator by a probable train of reasoning. And if any persons have been able to comprehend him by himself, without employing any other reasonings as assistants towards their perception of him, they deserve to be recorded as holy and genuine servants of his, and sincere worshippers of God.

In this company is the man who in the Chaldaean language is denominated Israel, but in the Greek "seeing God;" not meaning by this expression seeing what kind of being God is, for that is impossible, as I have said before, but seeing that he really does exist; not having learnt this fact from any one else, nor from anything on earth, nor from anything in heaven, nor from any one of the elements, nor from anything compounded of them, whether mortal or immortal, but being instructed in the fact by God himself, who is willing to reveal his own existence to his suppliant.

And how this impression was made, it is worth while to see by the observation of some similitude. Take this sun, which is perceptible by our outward senses, do we see it by any other means than by the aid of the sun? And do we see the stars by any other light than that of the stars? And, in short, is

therefore those persons are mere guessers who are anxious to contemplate the uncreated God through the medium of the things which he created, acting like those persons who seek to ascertain the nature of the unit through the number two, when they ought, on the other hand, to employ the investigation of the unit itself to ascertain the nature of the number two; for the unit is the first principle. But these men have arrived at the real truth, who form their ideas of God from God, of light from light.

We have now described the greatest prize of all: but in addition to these prizes, the meditator on virtue receives another prize, not well-sounding indeed as to name, but very excellent to be conceived of; and this prize is called "the torpor of breadth," speaking figuratively. Now by breadth haughtiness and arrogance are typified; the soul, in those conditions, pouring forth an immoderate effusion over objects which are not desirable: and by torpor is typified the contraction of conceit, an elated and puffed-up thing.

But nothing is so expedient, as that unrestrained and unlimited impulses should be repressed and reduced to torpor, through the spirit of the mind being extinguished: so that the immoderate violence of the passions having become enfeebled, it may give breadth to the better part of the soul.

And we must also consider how exceedingly suitable a prize has thus been assigned to each of the three individuals; for to him who has been made perfect by education, faith is given as his reward; since it is necessary that he who learns must trust the man who teaches him in the matters concerning which he is instructing him; for it is difficult, or rather i might say impossible, for a man to be instructed who distrusts his teacher.

Again: to him who arrives at virtue by his own good natural disposition, joy is given; for a good natural disposition is a thing to be rejoiced at, and so are the gifts of nature; since the mind derives enjoyment from all displays of acuteness and felicitous inventions, by which it finds the object which it is seeking without trouble; as if there was some prompter within enriching it with inventions; for the prompt

Again: to him who has acquired wisdom by meditation and practise, sight is given. For after the practical life of youth comes the contemplative life of old age, which is the most excellent and the most sacred, which God has sent down from above to take its place in the stern like a pilot, and has given the helm into his hand as being able to guide the course of all earthly things; for without contemplation based on knowledge, there is nothing whatever that is good done.

Having thus mentioned one man of each class, since I am anxious not to be prolix, I will proceed to what comes next in the order of discussion. Now, this man was proclaimed as conqueror, and crowned as such in the sacred contests. And when I speak of sacred contests, I do not mean those which are accounted such by other nations, for they are in reality unholy, affixing, as they do, rewards and honours to acts of violence, and insolence, and injustice, instead of the very extremity of punishment, which of right belongs to them: but I mean rather such as the soul is by nature formed to go through, which, by means of prudence, drives away folly and wicked cunning, and by temperance drives away prodigality and stinginess, and by courage drives away both rashness and cowardice, and the other vices which are in direct opposition to the respective virtues, and which are of no use either to themselves or to any one else;

therefore all the virtues are presented as virgins.

And the most excellent of all, having taken the post of leader as if in a chorus, is piety and righteousness, which Moses, the interpreter of the will of God, possessed in a most eminent degree. On which account, besides an innumerable host of other circumstances which are recorded of him in the accounts which have come down to us of his life, he has received also four most especial prizes, in being invested with sovereign power, with the office of lawgiver, with the power of prophecy, and with the office of high priest.

For he was a king, not indeed according to the usual fashion with soldiers and arms, and forces of fleets, and infantry, and cavalry, but as having been appointed by God, with the free consent of the people who were to be governed by him, and who wrought in his subjects a willingness to make such a voluntary choice.

And this same man was likewise a lawgiver; for a king must of necessity both command and forbid, and law is nothing else but a discourse which enjoins what is right and forbids what is not right; but since it is uncertain what is expedient in each separate case (for we often out of ignorance command what is not right to be done, and forbid what is right), it was very natural for him also to receive the gift of prophecy, in order to ensure him against stumbling; for a prophet is an interpreter, God from within prompting him what he ought to say; and with God nothing is blameable.

In the fourth place he received the high priesthood, by means of which he, prophesying in accordance with knowledge, worships the living God, and by which also he will bring before him in a propitiating manner, the thanksgivings of his subjects when they do well, and their prayers and supplications if at any time they are unfortunate; now since all these things belong to one class, they ought to be held together and united by mutual bonds, and to be perceived in the same man, since he who is deficient in any one of the four is imperfect in his authority, as he is consequently invested with but a crippled authority over the common interests.

We have now thus spoken at sufficient length concerning the rewards proposed for each individual man: but rewards are also offered to whole houses, and to very numerous families. When the nation was originally divided into twelve tribes, there were at once appointed patriarchs equal in number to the tribes, being not merely of one house or family, but connected by a still more genuine relationship: for they were all brothers having one and the same father; and the father and grandfather of these men were, with their father, the original founders of the whole nation.

Therefore the first man who forsook pride and came over to truth, and who despised the jugglery of the Chaldaic branches of learning, because of that more perfect vision which had been granted to him, after having seen which he was so

Again his son who had acquired spontaneous and self-taught wisdom had two sons, one a wild and untameable man, full of anger and desire, and one in short who raised up the irrational part of his soul as a fortification against the rational part; but the other a mild and gentle follower and worker of virtue, placed in the more excellent class of equality and simplicity, the very champion of reason and declared enemy of folly:

he is the third of the founders of his race, a man with many sons, and the only one truly happy in his children, being free from all injury in every part of his family, and like a fortunate husbandman seeing all his seed in a state of safety, and well cultivated, and bearing fruit.