for the coin of learning and instruction, which is synonymous with Jacob, is re-coined into the seeing Israel, in consequence of which he, the faculty of seeing, beholds the divine light, which is in no respect different from knowledge, which opens the eye of the soul, and leads it on to embrace the most conspicuous and manifest comprehension of existing things: This again is Mangey’s emendation. The Greek text has ὤτιον, which is either nonsense, or at least the opposite of what must be meant. for as it is through music that the principles of music are understood, and through each separate art that its principles are comprehended, so also it is owing to wisdom that what is wise is contemplated:
Section 40
but not only is wisdom like light, the instrument of seeing, but it does also behold itself. This, in God, is the light which is the archetypal model of the sun, and the sun itself is only its image and copy; and he who shows each thing is the only all-knowing being, God; for men are called knowing only because they appear to know; but God, who really does know, is spoken of, as to his knowledge, in a manner inferior to its Exodus xv. 25. 1 Samuel ix. 9. This again is Mangey’s emendation. The Greek text has ὤτιον, which is either nonsense, or at least the opposite of what must be meant. real nature, for everything that is ever spoken in his praise comes short of the real power of the living God.
Section 41
And he recommends his wisdom, not merely by the fact that it was he who created the world, but also by that of his having established the knowledge of everything that has happened, or that has been created in the firmest manner close to himself;
Section 42
for it is said, that "God saw all the things that he had made," Genesis i. 31. which is an expression equivalent not to, He directed his sight towards each thing, but to, He conceived a knowledge, and understanding, and comprehension, of all the things that he had made. It was very proper, therefore, to teach and to instruct, and to point out to the ignorant, each separate thing, but it was unnecessary to do so to the all-knowing God, who is not like a man, benefited by art, but who is himself confessed to be the beginning and source of all arts and sciences.
Section 43
And Moses speaks very cautiously, inasmuch as he defines not the present time but the future in the promise which he records, when he says, "Not that which I do show you, but that which I will show you;" Genesis xv. 5. as a testimony to the faith with which the soul believed in God, showing its gratitude not by what had been already done, but by its expectation of the future;
Section 44
for, being kept in a state of suspense and eagerness by good hope, and thinking that even what was not present would beyond all question be present immediately, on account of its most certain faith in him who had promised, it found a reward, the perfect good; for in another passage it is said that Abraham believed in God. And in the same way, God, when showing Moses all the land, says that, "I have shown it to thy eyes, but thou shalt not enter therein." Deut. xxxiv. 4.
Section 45
Do not then fancy that this is spoken of the death of the all-wise Moses, as some inconsiderate persons believe; for it is a piece of folly to think that slaves should have the country of virtue assigned to them in preference to the friends of God.
Section 46
But first of all, God wishes to make it understood by you that there is one place for infants and another for full-grown men, the one being called practise and the other wisdom; and secondly, that the most beautiful of all the things in nature are rather such as can be seen than such as can be acquired; for how can it be possible Genesis i. 31. Genesis xv. 5. Deut. xxxiv. 4. to acquire possession of those things which are endowed in the same degree with the diviner attributes? But it is not impossible to see them, though it may not be given to all men to do so, for this may be permitted only to the purest and most acute-sighted race, to whom the father of the universe, when he displays his own works, is giving the greatest of all gifts.
Section 47
For what life can be better than that which is devoted to speculation, or what can be more closely connected with rational existence; for which reason it is that though the voices of mortal beings are judged of by the faculty of hearing, nevertheless the scriptures present to us the words of God, to be actually visible to us like light; for in them it is said that, "All the people saw the voice of God;" Exodus xx. 18. they do not say, "heard it," since what took place was not a beating of the air by means of the organs of the mouth and tongue, but a most exceedingly brilliant ray of virtue, not different in any respect from the source of reason, which also in another passage is spoken of in the following manner, "Ye have seen that I spake unto you from out of heaven," Exodus xx. 22. not "Ye have heard," for the same reason.
Section 48
But there are passages where he distinguishes between what is heard and what is seen, and between the sense of seeing and that of hearing, as where he says, "Ye heard the sound of the words, but ye saw no similitude, only ye heard a voice;" Deut. iv. 12. speaking here with excessive precision; for the discourse which was divided into nouns and verbs, and in short into all the different parts of speech, he has very appropriately spoken of as something to be heard; for in fact that is examined by the sense of hearing; but that which has nothing to do with either nouns or verbs, but is the voice of God, and seen by the eye of the soul, he very properly represents as visible;
Section 49
and having previously reminded them, "Ye saw no similitude," he proceeds to say, " Only ye heard a voice, which ye all saw;" for this must be what is understood as implied in those words. So that the words of God have for their tribunal and judge the sense of sight, which is situated in the soul; but those which are subdivided into nouns, and verbs, and other parts of speech, have for their judge the sense of hearing.
Section 50
But as the writer being new in all kinds of knowledge, has Exodus xx. 18. Exodus xx. 22. Deut. iv. 12. also introduced this novelty both in his accounts of domestic and of foreign matters, saying that the voice is a thing to be judged of by the sight, which in point of fact is almost the only thing in us which is not an object of sight, with the single exception of the mind; for the things which are the objects of the rest of the outward senses are, every one of them, visible to the sight, such as colours, tastes, smells, things that are hot or cold, things that are smooth or rough, things that are soft or hard, inasmuch as they are substantial bodies.
Section 51
And what is meant by this I will explain more distinctly: a flavour is appreciable by the sight, not inasmuch as it is flavour, but so far as it is a mere substance, for in so far as it is flavour the sense of taste will judge of it; again a smell, in so far as it is a smell, will be decided upon by the nostrils, but inasmuch as it is a bodily substance, it will also be judged of by the eyes: and the other objects of sense will be tested in this manner; but voice is not appreciable by the sense of sight, neither inasmuch as it is a body, if indeed it is a body at all, nor inasmuch as it can be heard; but there are these two things in us which are wholly invisible—mind and speech;