XXV. (91) Let this then be enough to say concisely about the essence of the soul. And now proceeding in regular order, we will explain the expression, that “the voice of his blood cries out,” in this manner, –of our soul, one part is dumb, and one part is endowed with utterance. All that part which is devoid of reason is likewise destitute of voice, but all that part which is rational is capable of speech, and that part alone has formed any conception of God; for, by the other parts of us, we are not able to comprehend God, or any other object of the intellect. (92) Of our vivifying power, therefore, of which the blood is, as it were, the essence, one portion has particular honour, namely, that of speech and reason; I do not mean the stream which flows through the mouth and tongue, but I speak of the fountain itself, from which the channels of utterance are, in the course of nature, filled. And this fountain is the mind; by means of which, all our conversations with and cries to the living God take place, at one time being voluntary, and at another involuntary. (93) But he, as a good and merciful God, does not reject his suppliants, and most especially he does not, when they, groaning at the Egyptian deeds and passions, cry to him in sincerity and truth. For at such a time Moses says that, “their words go up to God,”{30}{#ex 2:21.} and that he listens to them, and delivers them from the evils that surround them. (94) But that all these things should happen when the king of Egypt dies, should be a most strange thing; for it would be natural that when the tyrant died, all those who have been tyrannised over by him should rejoice and exult; but at that time they are said to groan. “For after many days the king of Egypt died, and the children of Israel Groaned.”{31}{#ex 2:25.} (95) Now here, if we look merely at the words, the expression does not appear to be reasonable; but if we have regard to the faculties in the soul, then its consistency is discovered. For as long as he who scatters abroad and dissipates the opinions about good things, namely, Pharaoh, is vigorous in us, and appears in a sound and healthy state, if indeed we can say that any wicked man is in such a condition, we receive pleasure, driving temperance away from our borders. But when he loses his strength, and in a manner dies, he who has been the cause of men’s living in a filthy and lascivious manner, then we, fixing our eyes on modesty of life, bewail and groan over ourselves on account of our former way of living; because the, honouring pleasure before virtue, we joined a mortal life to an immortal one; and the law taking pity on our continued lamentation, gently receives our suppliant souls, and easily drives away the Egyptian calamities which are brought upon them by the passions.
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