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amined, and so on with all the rest of their outward senses. Accordingly, they have the faculty of speech free from all spot or stain, and their appetites which prompt them to indulge the passions in a state of due subjection to the law.. And every one of the seven outward senses is in one respect male, and in another, female. For when they are stationary, or when it is in motion, they are stationary while quiescent in sleep, and they are in motion while they are energising in their waking stato; and the one in accordance with habit and tranquillity, as being subject to passion, is called the female; and the one which exists according to motion and energy, as one that is only conceived in action, is called the male.
Thus, in the wise man, the seven senses appear to be pure ; and on the contrary in the wicked man, they appear to be all liable to punishment. For how great a multitude of things do we imagine to be each day wrongly represented by our eyes, which go over to colours and shapes, and to things which it is not lawful to see? And how so great a multitude of things suffer similar treatment from the ears which follow all kinds of sounds ? How many too are misrepresented by the organs of smelling and of taste, and by flavours and vapours, and other things led on according to innumerable variations? I say nothing of that multitude of persons whom the unrestrainable impetuosity of an unbridled tongue has destroyed, or the incurable violence which leads man on to carnal connections with intemperate appetite. Cities are full, and all the earth from one side to the other, is full of these evils, in consequence of which, continual and unceasing, and terrible wars are set on foot among men, even in times of peace, both publicly and privately.
XLVIII. On which account it appears to me that all men who are not utterly uneducated would choose to be mutilated and to becomo blind, rather than to 800 what is not fitting to be seen, to become deaf rather than to hear pernicious discourses, and to have their tongues cut out if that were the only way to prevent their speaking things, which ought not to be spoken. At all events, they say that some wise men, when they have been tortured on the wheel to make them betray. secrets which are not worthy to be divulged, have bitten out their tongues, and so have inflicted on their torturers a more grievous torture than they themselves were suffering, as th:y
could not learn from them what they desired; and it is botter to be made an eunuch than to be hurried into wickedness by the fury of the illicit passions : for all these things, as they overwhelm the soul in pernicious calamities, are deservedly followed by extreme punishments.
Moses says in the next passage that the Lord God set a mark upon Cain in order to prevent any one who found him from slaying him; but what this mark is, he has not shown, although he is in the habit of explaining the nature of everything by a sign, as he does in the affairs of Egypt, where God changed his rod into a serpent, and withered the hand of Moses till it became like snow, and turned the river into blood. Or may we not suppose that this mark was set upon Cain to prevent his being slain, as a token that he would never be destroyed ? For he has never once mentioned his death in the whole of the law, showing enigmatically that, like that fabulous monster Scylla, so also folly is an undying evil, which never entirely perishes, and yet which as to its capability of dying receives all time, and is never wholly free from death.
And I would that the opposite event might happen, that all evils might be utterly eradicated, and might endure total destruction ; but as it is they are constantly budding forth, and inflict an incurable disease on all who are once infected by them.
ON THE POSTERITY OF CAIN,
THE MAN WISE IN HIS OWN OONEIT;
AND ON THE WAY IN WHICH CAIN BECAME AN EXILE.
Now we may
I. “And Cain went out from before the face of God, and dwelt in the land of Nod, opposite to Eden."* raise the question whether we are to take the expressions which occur in the books that have been handed down to us by Moses and to interpret them in a somewhat metaphorical sense, while the ideas which readily present thernselves as derived from the n:ames are very deficient in truth. For if the living God has a face, and if he who desires to leavo it can with perfect ease rise
G.nesia iv. 16.
up and depart to another place, why do we repudiate the im. piety of the Epicureans, or the godlessness of the Egyptians, or the mythical suggestions of which life is full ? For the face is a portion of an animal ; but God is a whole, not a part : 80 that it becomes necessary to invent for him other parts also, a neck, and a chest, and hands, and moreover a belly, feet, and generative organs, and all the rest of the countless number of internal and external faculties. And the fact of God's having passions like untu those of man follows of necessity from the fact of his having a form like that of man: since all those linibs are not superfluous and mere exuberances, but have been made by pature as assistants of the weakness of those who possess them, and she has adapted them in a manner suitable to and consistent with their natural necessities and offices. But the living God has need of nothing; so that as he does not at all require the assistance to be derived from the parts of the body, he cannot possibly have such parts at all.
II. And from whence does Cain go forth ? is it from the palace of the ruler of the world? But what house of God can exist perceptible by the outward senses except this world which it is impossible and impracticable to quit? For the great circle of the heaven binds round and contains within itself everything which has ever been created ; and of those things which have already perished, the componert parts are resolved into their original elements, and are afin portioned off among those powers of the universe of which they consist, the loan which, as it were, was advanced to each, being restored back at unequal periods of time, in accordance with laws previously laid down, to the nature which originally made it, whenever that nature chooses to call in its debts.
Again, if any person goes out from any place, that which he leaves behind him is in a different place from that in which he now is, but if this be true it must follow that there are some portions of the universe, deprived of the presence of God, who never leaves any place empty or destitute of himself, but who fills up all things for all time; and if God has not a face (inasmuch as he is not bound by what may seem appropriate for created thiugs), and if he does not exist in parts inasmuch as he surrounds all things and is not surrounded by any, it is impossible for anything to remove and depart from this world als from a city, as there is no portion of it left without.
It now remains for us, considering that none of these things are spoken of in terms of strict propriety, to turn to the allegorical system, which is dear to men versed in natural philosophy, taking the first principles of our argument from this source.
If it is hard to depart from before the face and out of the sight of a mortal king, how can it be anything but extremely difficult to depart and quit the appearance of God, and to determine no longer to come into his sight. This indeed is to be left without any idea of him, and to be mutilated as to the eyes of the soul, and all those who of necessity have endured this fate, being weighed down by the might of irresistible and implacable power, are objects rather for pity than for hatred; but all those who voluntarily and of deliberated purposes have rejected the living God, exceeding even the bounds of wickedness itself, for what other evil of equal weight can possibly be found ? Such men should suffer not the usual punishments of evil doers, but something new and extraordinary. And surely no one could invent a more novel or more terrible penalty than & departure and fight from the presence of the Ruler of the universe.
III. Accordingly God banished Adam ; but Cain went forth from his presence of his own accord ; Moses here showing to us the manner of each sort of absence from God, both the voluntary and the involuntary sort; but the involuntary sort as not existing in consequence of any intention on our part, will subsequently have such a remedy applied to it as the case admits of; for God will raise up another offspring in the place of Abel, whom Cuin slew, a male offspring for the soul shich has not turned by its own intention, by name Seth, which name being interpreted means irrigation; but the voluntary flight from God, as one that has taken place by deliberate purpose and intention, will await on irremediable punishment in all eternity, for as good deeds that are done in consequence of forethought and design, are better than un. intentional ones, so also among offences those that are undesigned are of less heinousness than those that are premeditated.
IV, Therefore punishment which is the chastiser of impious men, will await Cain who has now departed from before the face of God, but Moses will suggest to those who know God, a most excellent suggestion, to love God and to obey
him, and cleave to him, for he tells men that this is the life which in truth is tranquil and lusting.* and he very emphatically invites us to the honour of the one being who is above all others to be beloved and honoured, bidding us cleave to him, recommending to us a continual and constant and inseparable harmony and union of friendship with him. These. suggestions and such as these are what he gives to the rest of the world, but he himself so insatiably desires to behold him, and to be beheld by him, that he supplicates him to display to his eye his nature of which it is impossible to form a conjecture, so that he way become acquainted with it,t that thus he might receive a most well-grounded certainty of knowledge that could not be mistaken, in exchange for uncertain doubts ; and he will never cease from urging his desire, but oven, though he is aware that he desires a matter which is difficult of attainment, or rather which is wholly unattainable, he still strives on, in no way remitting his intense anxiety, but without admitting any excuse, or any hesitation, or vacillation; using all the means in his power to gain his object.
V. At all events, he will now penetrate into the darkness where God was." I That is to say, into those unapproachable and invisible conceptions which are formed of the living God. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place ; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior tó, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony.
When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entering upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible. And it appears to me that the great hierophant had attained to the comprehension of the most important point in this investigation before he commenced it, when he entreated God to become • Deuteronomy xxx. 20. † Exodus zxxiii. 18. # Exodus u. 13.