Legum Allegoriarum Libri I-III

Very beautifully here does Moses represent that their supplications have reached God, but they would not have reached him if he who was working him had not been a good man. But there are some souls which God even goes forward to meet: I will come to you and bless you. You see here how great is the kindness of the Creator of all things, when he even anticipates our delay and our intentions, and comes forward to meet us to the perfect benefiting of our souls. And the expression used here is an oracle full of instruction. For, if a thought of God enters the mind, it immediately blesses it and heals all its diseases.

But the outward sense is always grieved and groans, and brings forth the perception of its objects with pain and intolerable anguish. As also God himself says, In sorrow thou shalt bring forth children. Now, the sense of sight brings forth the operation of seeing, the sense of hearing is the parent of the operation of hearing, so is the sense of taste of tasting; and, in short, each outward sense is respectively the parent of its corresponding operation; but still it does not produce all these effects in the foolish man without severe pain. For such a man is affected by pain when he sees, and when he hears, and when he tastes, and when he smells, and, in fact, when he exerts any one of these outward senses.

On the other hand, you will find virtue not only conceiving with extraordinary joy, but also bringing forth her good offspring with laughter and cheerfulness; and you will also find the offspring of the two parents to be actually cheerfulness itself. Now that the wise man becomes a parent with joy, and not with sorrow, the word of God itself will testify to us when it speaks thus: And God said unto Abraham, Sarai, thy wife, shall no longer be called Sarai, but her name shall be Sarah; I will bless her, and give thee a son from her.[*](Genesis xvii. 15. Sarah is interpreted Princess in the margin of the bible. ) And, afterwards, Moses proceeds to say, And Abraham fell upon his face and laughed, and said, Shall a son be born to him who is a hundred years old; and shall Sarah, who is ninety years old, have a son?

Abraham, therefore, appears here to be in a state of joy, and to be laughing because he is about to

For, also, when happiness, that is Isaac, was born, she says, in the pious exaltation, The Lord has caused me laughter, and whoever shall hear of it shall rejoice with me.[*](Genesis xxi. 7. ) Open your ears, therefore, O ye initiated, and receive the most sacred mysteries. Laughter is joy; and the expression, has caused, is equivalent to has begotten. So that what is here said has some such meaning as this, The Lord has begotten Isaac. For he is the father of perfect nature, sowing and begetting happiness in the soul.

And thy desire, says God, shall be to thy husband.[*](Genesis iii. 16. ) There are two husbands of the outward senses. The one a legal one, the other a destroyer. For the object of sight, acting upon it like a husband, puts the sense of sight in motion; and so does sound affect the sense of hearing, flavour the sense of taste, and so on with each of the outward senses respectively. And these things attract the attention of and call the irrational outward sense to itself, and become the masters of it and govern it. For beauty enslaves the sight, and sweet flowers enslave the sense of taste, and each of the other objects of outward sense enslaves that sense which corresponds to them.

See the glutton, what a slave he is to all the preparations which cooks and confectioners devise. Behold the man who is devoted to the study of music, how he is governed by the harp, or the flute, or by any one who is able to sing. But the sense which turns itself to its legitimate husband, that is to say, to the mind, derives the greatest possible advantage from that object.

Let us now see what account Moses gives of the

And the mind is better than the outward senses. As, therefore, when the charioteer has his horses under command and guides the animals with the rein, the chariot is guided wherever he pleases; but if they become restiff, and get the better of the charioteer, he is often dragged out of his road, and sometimes it even happens that the beasts themselves are borne by the impetuosity of their course into a pit, and everything is carried away in a ruinous manner. And, as a ship holds on her right course when the pilot has the helm in his hand and steers her, and she is obedient to her rudder, but the vessel is upset when some contrary wind descends upon the waves and the whole sea is occupied by billows;

so when the mind, which is the charioteer or pilot of the soul, retains the mastery over the entire animal, as a ruler does over a city, the life of the man proceeds rightly. But when the outward sense, which is devoid of reason, obtains the supremacy, then a terrible confusion overtakes the man, as might happen if a household of slaves were to conspire and to set upon their master. For then, if one must tell the truth, the mind is set fire to and burnt, the outward senses handling the flame and placing the objects of their operation beneath, as fuel. And Moses, indeed, speaks of and describes such a conflagration of the mind as this which arises in consequence of the operation of the outward senses, when he says,

And the women still burnt additional fires in Moab.[*](Numbers xxi. 27. ) For this expression being interpreted means, from the father, because the mind is our father. For then, says Moses, the expounders of riddles will say, Come to Heshbon, that the city of Sihon may be built and furnished. Because fire has gone forth out of Heshbon, and a flame out of the city of Sihon, and has devoured as far as Moab, and has consumed the high places of Arnon. Woe

Heshbon being interpreted means reasonings; and these must here mean enigmas, full of indistinctness. Behold the reasoning of the physician:—I will purge the sick man, I will nourish him, I will heal him with medicines and with diet, I will extirpate his diseased parts, I will cauterise him. But very often nature has healed the man without these remedies; and very often too has suffered him to die though they were applied: so that the reasonings of the physician have been utterly found out to be dreams, full of all indistinctness and of riddles. Again, the husbandman says,

I will scatter seed, I will plant; the plants shall grow, they shall bear fruit, which shall not only be useful for necessary enjoyment, but which shall also be abundant for superfluity; and then, on a sudden, fire, or a storm, or continued rains, have destroyed everything. But at times man has brought his labours to their due accomplishment, and yet he who formed all these plans has derived no advantage from their being accomplished, but has died before they were accomplished, and has in vain promised himself the enjoyment of the fruits of his labours.