LIII. And under the symbol of the sun he intimates our mind: for what reasoning is in us, that the sun is in the world. Since each of them gives light, the one casting a light which is perceptible by the outward senses, to shine upon the universe; and the other shedding their beams, discernible only by the intellect by means of our apprehensions, upon ourselves. (264) As long therefore as our mind still shines around and hovers around, pouring as it were a noontide light into the whole soul, we, being masters of ourselves, are not possessed by any extraneous influence; but when it approaches its setting, then, as is natural, a trance, which proceeds from inspiration, takes violent hold of us, and madness seizes upon us, for when the divine light sets this other rises and shines, (265) and this very frequently happens to the race of prophets; for the mind that is in us is removed from its place at the arrival of the divine Spirit, but is again restored to its previous habitation when that Spirit departs, for it is contrary to holy law for what is mortal to dwell with what is immortal. On this account the setting of our reason, and the darkness which surrounds it, causes a trance and a heaven-inflicted madness. (266) After that the historian connects with his preceding account what follows in consistency with it, saying, “And it was said to Abraham”–for in real truth the prophet, even when he appears to be speaking, is silent, and another being is employing his vocal organs, his mouth and tongue, for the explanation of what things he chooses; and operating on these organs by some invisible and very skilful act, he makes them utter a sweet and harmonious sound, full of every kind of melody.
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