LXXVII. (217) 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.”{110}{#ge 17:15. 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, æShall a son be born to him who is a hundred years old; and shall Sarah, who is ninety years old, have a son?’ “( 218) Abraham, therefore, appears here to be in a state of joy, and to be laughing because he is about to become the father of happiness, that is to say, of Isaac; and virtue, that is to say, Sarah, laughs also. And the same prophet will further bear witness, speaking thus, “And it had ceased to be with Sarah after the manner of women, and she laughed in her mind and said, such happiness has never yet happened to me to this time, and my lord,” that is to say, the divine Lord, “is older than I;” in whose power, however, this thing must inevitably be, and in whose power it is becoming to place confidence. For the offspring is laughter and joy. For this is the meaning and interpretation of the name of Isaac. Therefore, let the outward sense be grieved, but let virtue be always rejoicing. (219) 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.”{111}{#ge 21:7.} 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.
LXXVIII. (220) “And thy desire,” says God, “shall be to thy Husband.”{112}{#ge 3:16.} 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 master 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. (221) 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.
LXXIX. (222) Let us now see what account Moses gives of the mind itself, when it is set in motion in a way contrary to right reason. And God said unto Adam, “Because thou hast listened to the voice of thy wife, and hast eaten of the tree of which I commanded thee not to eat, because thou hast eaten of it, cursed is the earth in thy Actions.”{113}{#ge 3:17.} It is a most mischievous thing, therefore, for the mind to be swayed by the outward senses, but not for the outward senses to be guided by the mind. For it is at all times proper that that which is better should rule, and that that which is worse should be ruled. (223) 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; (224) 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.
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