Maimonides would not think of going so far; he has no names harsh enough to describe this unscientific, unphilosophic, illogical, irrational, purely imaginary procedure. But we find that he is himself guilty of the same lack of scientific insight when he rejects a method because it is not completely successful, and subst.i.tutes something else which will always be successful because it will never tell us anything at all and will stifle all investigation. Were Maimonides living in our day, we may suppose he would be more favorably inclined to the mechanical principle as a scientific method.
Having laid the philosophical foundations of religion in proving the existence, unity and incorporeality of G.o.d, and purposeful creation in time, Maimonides proceeds to the more properly religious doctrines of Judaism, and begins with the phenomenon of prophecy. Here also he follows Aristotelian ideas as expressed in the writings of the Arabs Alfarabi and Avicenna, and was antic.i.p.ated among the Jews by Ibn Daud.
His distinction here as elsewhere is that he went further than his model in the manner of his elaboration of the doctrine.
He cites three opinions concerning prophecy:
1. _The Opinion of the Ma.s.ses._ G.o.d chooses any person he desires, be he young or old, wise or ignorant, and inspires him with the prophetic spirit.
2. _The Opinion of the Philosophers._ Prophecy is a human gift and requires natural apt.i.tude and hard preparation and study. But given these qualifications, and prophecy is sure to come.
3. _The Opinion of Judaism._ This is very much like that of the philosophers, the only difference being that a man may have all the qualifications and yet be prevented from prophesying if G.o.d, by way of punishment, does not desire that he should.
Prophecy is an inspiration from G.o.d, which pa.s.ses through the mediation of the Active Intellect to the rational power first and then to the faculty of the imagination. It is the highest stage a man can attain and is not open to everyone. It requires perfection in theoretical wisdom and in morals, and perfect development of the imaginative power. This latter does its work when the senses are at rest, giving rise to true dreams, and producing also prophetic visions. Dream and prophecy differ in degree, not in kind. What a man thinks hard in his waking state, that the imagination works over in sleep. Now if a person has a perfect brain; develops his mind as far as a man can; is pure morally; is eager to know the mysteries of existence, its causes and the First Cause; is not susceptible to the purely animal desires, or to those of the spirited soul ambitious for dominion and honor--if a man has all these qualifications, he without doubt receives through his imagination from the Active Intellect divine ideas. The difference in the grade of prophets is due to the difference in these three requirements--perfection of the reason, perfection of the imagination and perfection of moral character.
According to the character and development of their reasons and imaginations men may be divided into three cla.s.ses.
1. Those whose rational faculties are highly developed and receive influences from the Active Intellect, but whose imagination is defective const.i.tutionally, or is not under the influence of the Active Intellect.
These are wise men and philosophers.
2. When the imagination also is perfect in const.i.tution and well developed under the influence of the Active Intellect, we have the cla.s.s of prophets.
3. When the imagination alone is in good condition, but the intellect is defective, we have statesmen, lawgivers, magicians, dreamers of true dreams and occult artists. These men are so confused sometimes by visions and reveries that they think they have the gift of prophecy.
Each of the first two cla.s.ses may be further divided into two according as the influence from above is just sufficient for the perfection of the individual himself, or is so abundant as to cause the recipient to seek to impart it to others. We have then authors and teachers in the first cla.s.s, and preaching prophets in the second.
Among the powers we have in varying degrees are those of courage and divination. These are innate and can be perfected if one has them in any degree. By means of the power of divination we sometimes guess what a person said or did under certain conditions, and guess truly. The result really follows from a number of premises, but the mind pa.s.ses over these so rapidly that it seems the guess was made instantaneously. The prophet must have these two faculties in a high degree. Witness Moses braving the wrath of a great king. Some prophets also have their rational powers more highly developed than those of an ordinary person who perfects his reason by theoretical study. The same inspiration which renders the activity of the imagination so vivid that it seems to it its perceptions are real and due to the external senses--this same inspiration acts also upon the rational power, and makes its ideas as certain as if they were derived by intellectual effort.
The prophetic vision (Heb. Mar"ah) is a state of agitation coming upon the prophet in his waking state, as is clear from the words of Daniel, "And I saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength" (Dan. 10, 8). In vision also the senses cease their functions, and the process is the same as in sleep.
Whenever the Bible speaks of prophecy coming to anyone, it is always through an angel and in a dream or vision, whether this is specifically stated or not. The expression, "And G.o.d came to ... in a dream of the night," does not denote prophecy at all. It is merely a dream that comes to a person warning him of danger. Laban and Abimelech had such dreams, but no one would credit these heathens with the prophetic power.
Whenever an angel is met in Scripture speaking or communicating with a person, it is always in a dream or vision. Examples are, Abraham and the three men, Jacob wrestling with the angel, Balaam and the a.s.s, Joshua and the angel at Jericho;--all these were in a dream or vision.
Sometimes there is no angel at all, but merely a voice that is heard by such as are not deserving of prophecy, for example Hagar, and Manoah and his wife.
The prophets see images in their visions. These images are sometimes interpreted in the vision itself; sometimes the interpretation does not appear until the prophet wakes up. Sometimes the prophet sees a likeness, sometimes he sees G.o.d speaking to him, or an angel; or he hears an angel speaking to him, or sees a man speaking to him, or sees nothing at all but only hears a voice.
In this way we distinguish eleven grades of prophecy. The first two are only preparatory, not yet const.i.tuting one who has them a prophet.
1. When one is endowed by G.o.d with a great desire to save a community or a famous individual, and he undertakes to bring it about, we have the first grade known as the "Spirit of G.o.d." This was the position of the Judges. Moses always had this desire from the moment he could be called a man, hence he killed the Egyptian and chided the two quarreling men, and delivered the daughters of Jethro from the shepherds, and so on. The same is true of David. Not everyone, however, who has this desire is a prophet until he succeeds in doing a very great thing.
2. When a person feels something come upon him and begins to speak--words of wisdom and praise or of warning, or relating to social or religious conduct--all this while in a waking state and with full consciousness, we have the second stage called the "Holy Spirit." This is the inspiration which dictated the Psalms, the Proverbs, Ecclesiastes, Song of Songs, Daniel, Job, Chronicles and the other sacred writings (Hagiographa). Balaam"s discourses also belong to this cla.s.s. David, Solomon and Daniel belong here, and are not in the same cla.s.s with Isaiah, Jeremiah, Nathan, Ahiah, and so on. G.o.d spoke to Solomon through Ahiah the Shilonite; at other times he spoke to him in a dream, and when Solomon woke up, he knew it was a dream and not a prophecy. Daniel"s visions were also in dreams. This is why his book is cla.s.sed in the third division of the Biblical writings (Hagiographa), and not in the second (Prophets).
3. This is the first grade of real prophecy, _i. e._, when a prophet sees a picture in a dream under the proper conditions, and the picture is explained to him in the dream itself. Most of the dreams of Zechariah are of this nature.
4. When he hears speech in a prophetic dream, but does not see the speaker, as happened to Samuel in the beginning of his career.
5. When a man speaks to him in a dream, as we find in some of the prophecies of Ezekiel, "And the man said unto me, son of man...."
6. When an angel speaks to him in a dream. This is the condition of most prophets, as is indicated in the expression, "And an angel of G.o.d said to me in a dream."
7. When it seems to him in a prophetic dream as if G.o.d is speaking to him; as we find in Isaiah, "I saw the Lord ... and he said, whom shall I send and who will go for us" (Isa. 6, 1, 8).
8. When a _vision_ appears to him and he sees pictures, like Abraham at the covenant of the pieces (Gen. 15).
9. When he hears words in a vision, as in the case of Abraham, "And, behold, the word of the Lord came unto him saying, This man shall not be thine heir" (Gen. 15, 4).
10. When he sees a man speaking to him in a prophetic vision. Examples, Abraham in the plain of Mamre, Joshua in Jericho.
11. When he sees an angel speaking to him in a vision, like Abraham in the sacrifice of Isaac. This is the highest degree of prophecy, excepting Moses. The next higher stage would be that a prophet should see G.o.d speaking to him in a vision. But this seems impossible, as it is too much for the imaginative faculty. In fact it is possible that in a vision speech is never heard at all, but only likenesses are seen. In that case the eleven grades are reduced to eight.
All the details of actions and travels that are described in prophetic visions must not be understood as having actually taken place, as for example Hosea"s marrying a harlot. They appear only in the prophet"s vision or dream. Many expressions in the prophets are hyperbolical or metaphorical, and must not be taken literally.
Moses was the greatest of the prophets. He alone received his communications direct from G.o.d. All the others got their divine messages through an angel. Moses performed his miracles before the whole people as no one else did. The standing still of the sun produced by Joshua was not in the presence of _all_ the people. Besides it may be the meaning is that that day seemed to the people the longest of any they experienced in those regions. Moses alone, by reason of his superiority to all other prophets before or after, called the people to the Law. No one before him did this, though there were many prophets before Moses.
Abraham taught a few people, and so did others. But no one like Moses said to the people, "The Lord sent me to you that you may do thus and so." After Moses all the prophets urge upon the people obedience to the law of Moses. This shows that the law of Moses will never change. For it is perfect, and any change in any direction would be for the worse.[285]
From the theoretical part of philosophy we pa.s.s to the practical. This includes ethics and other topics related thereto, theodicy, providence, free will and its compatibility with G.o.d"s omniscience. To give his ethical doctrine a scientific character, Maimonides bases it upon a metaphysical and psychological foundation. The doctrine of matter and form gives him a convenient formula underlying his ethical discussion.
Sin and vice are due to matter, virtue and goodness to form. For sensuous desires, which are due to matter, are at the basis of vice; whereas intellectual pursuits, which const.i.tute the n.o.blest activity of the soul, the form of the living body, lead to virtue. We may therefore state man"s ethical duty in broad philosophical terms as follows: Despise matter, and have to do with it only so far as is absolutely necessary.[286] This is too general to be enlightening, and it is necessary to have recourse to psychology. Ethics has for its subject-matter the improvement and perfection of character. Making use of a medical a.n.a.logy we may say that as it is the business of the physician to cure the body, so it is the aim of the moral teacher to cure the soul. We may carry this figure further and conclude that as the physician must know the anatomy and physiology of the body before he can undertake to cure it of its ills, so the moralist must know the nature of the soul and its powers or faculties.
In the details of his psychology Maimonides follows Alfarabi instead of Avicenna who was the model of Judah Halevi and Ibn Daud (pp. 175, 211).
The soul consists of five parts or faculties: the nutritive, the sensitive, the imaginative, the appet.i.tive and the rational. The further description of the nutritive soul pertains to medicine and does not concern us here. The sensitive soul contains the well known five senses.
The imaginative faculty is the power which retains the forms of sensible objects when they are no longer present to the external senses. It also has the function of original combination of sense elements into composite objects having no real existence in the outside world. This makes the imagination an unreliable guide in matters intellectual.
The appet.i.tive faculty is the power of the soul by which a person desires a thing or rejects it. Acts resulting from it are the pursuit of an object and its avoidance; also the feelings of anger, favor, fear, courage, cruelty, pity, love, hate, and so on. The organs of these powers, feelings and activities are the members of the body, like the hand, which takes hold of an object; the foot, which goes toward a thing or away from it; the eye, which looks; the heart, which takes courage or is stricken with fear; and so with the rest.
The rational faculty is the power of the soul by which a person reflects, acquires knowledge, discriminates between a praiseworthy act and a blameworthy. The functions of the rational soul are practical and theoretical. The practical activity of the reason has to do with the arts directly, as in learning carpentry, agriculture, medicine, seamanship; or it is concerned with reflecting upon the methods and principles of a given art. The theoretical reason has for its subject-matter the permanent and unchangeable, what is known as science in the true sense of the term.[287]
Now as far as the commandments, mandatory and prohibitive, of the Bible are concerned, the only parts of the soul which are involved are the sensitive and the appet.i.tive. For these are the only powers subject to control. The nutritive and the imaginative powers function in sleep as well in waking, hence a person cannot be held responsible for their activities, which are involuntary. There is some doubt about the rational faculty, but it seems that here too a person is responsible for the opinions he holds, though no practical acts are involved.
Virtues are divided into ethical and intellectual (dianoetic); and so are the contrary vices. The intellectual virtues are the excellencies of the reason. Such are _science_, which consists in the knowledge of proximate and remote causes of things; _pure reason_, having to do with such innate principles as the axioms; _the acquired reason_, which we cannot discuss here; _clearness of perception_ and _quick insight_. The intellectual vices are the opposites or the contraries of these.
The ethical virtues are resident in the appet.i.tive faculty. The sensitive soul is auxiliary to the appet.i.tive. The number of these virtues is large. Examples are; temperance, generosity, justice, modesty, humility, contentment, courage, and so on. The vices of this cla.s.s are the above qualities carried to excess, or not practiced to the required extent. The faculties of nutrition and imagination have neither virtues nor vices. We say a person"s digestion is good or it is poor; his imagination is correct or it is defective, but we do not attach the idea of virtue or vice to these conditions.
Virtue is a permanent and enduring quality of the soul occupying an intermediate position between the two opposite extremes each of which is a vice, sinning by exceeding the proper measure of the golden mean or by falling short of it. A good act is that form of conduct which follows from a virtuous disposition as just defined. A bad act is the result of a tendency of the soul to either of the two extremes, of excess or defect. Thus temperance or moderation is a virtue. It is the mean between over-indulgence in the direction of excess, and insensibility or indifference in the direction of defect. The last two are vices.
Similarly generosity is a mean between n.i.g.g.ardliness and extravagance; courage is a mean between foolhardiness and cowardice; dignity is a mean between haughtiness and loutishness; humility is a mean between arrogance and self-abas.e.m.e.nt; contentment is a mean between avarice and slothful indifference; kindness is a mean between baseness and excessive self-denial; gentleness is a mean between irascibility and insensibility to insult; modesty is a mean between impudence and shamefacedness.
People are often mistaken and regard one of the extremes as a virtue.
Thus the reckless and the foolhardy is often praised as the brave; the man of no backbone is called gentle; the indolent is mistaken for the contented; the insensible for the temperate, the extravagant for the generous. This is an error. The mean alone is worthy of commendation.
The ethical virtues and vices are acquired as a result of repeated practice during a long time of the corresponding acts until they become a confirmed habit and a second nature. A person is not born virtuous or vicious. What he will turn out to be depends upon the way he is trained from childhood. If his training has been wrong and he has acquired a vicious disposition in a particular tendency, he may be cured. And here we may borrow a leaf from the book of medicine. As in bodily disease the physician"s endeavor is to restore the disturbed equilibrium in the mixture of the humors by increasing the element that is deficient, so in diseases of the soul, if a person has a decided tendency to one of the vicious extremes, he must as a curative measure, for a certain length of time, be directed to practice the opposite extreme until he has been cured. Then he may go back to the virtuous mean. Thus if a person has the vice of n.i.g.g.ardliness, the practice of liberality is not sufficient to cure him. As a heroic measure he must practice extravagance until the former tendency has left him. Then he may return to the liberal mean.
The same thing applies to the other virtues, except that it is necessary to use proper judgment in the amount of practice of a vicious extreme necessary to bring about a satisfactory result. Too great deviation and too long continued from the mean would in some cases be dangerous, as likely to develop the opposite vice. Thus it is comparatively safe to indulge in extravagance as a cure for n.i.g.g.ardliness; the reverse process must be used with caution. Care should likewise be taken in trying to wean a person away from a habit of insensibility to pleasure by means of a regime of indulgence. If it is not discontinued in time, he may become a pleasure seeker, which is even worse than total indifference.
It is in this way that we must explain the conduct of certain pious men and saints who were not content with following the middle way, and inclined to one extreme, the extreme of asceticism and self-abas.e.m.e.nt.
They did this as a measure of cure, or because of the wickedness of their generation, whose example they feared would contaminate them by its contagion. Hence they lived a retired and solitary life, the life of a recluse. It was not meant as the normal mode of conduct, which would be as unwholesome to the soul as an invalid"s drugs would be dangerous if taken regularly by a person of sound health.
The will of G.o.d is that we should follow the middle way and eat and drink and enjoy ourselves in moderation. To be sure, we must be always on our guard against slipping into the forbidden extreme, but it is not necessary for this purpose to inflict additional burdens upon ourselves or to practice mortification of the flesh and abstention from food and drink beyond what is prescribed in the Law. For many of the regulations in the Pentateuch have been laid down for this very purpose. The dietary laws, the laws of forbidden marriages, the laws of t.i.thes, the laws prescribing that the corner of the field, the dropped and forgotten ears and the gleanings of the vintage should be left to the poor, the laws of the sabbatical year, the Jubilee, and the regulations governing charity--all these are intended to guard us against avarice and selfishness. Other laws and precepts are for the purpose of moderating our tendency to anger and rage, and so with all the other virtues and vices. Hence it is folly and overscrupulousness to add restrictions of one"s own accord except in critical instances, as indicated above.
The purpose of all human life and activity is to know G.o.d as far as it is possible for man. Hence all his activities should be directed to that one end. His eating and drinking and sleeping and waking and motion and rest and pleasure should have for their object the maintenance of good health and cheerful spirits, not as an end in themselves, but as a means to intellectual peace and freedom from worry and care in order that he may have leisure and ability to study and reflect upon the highest truths of G.o.d. Good music, beautiful scenery, works of art, splendid architecture and fine clothing should not be pursued for their own sake, but only so far as they may be necessary to relieve the tedium and monotony of toil and labor, or as a curative measure to dispel gloom and low spirits or a tendency to melancholy. The same thing applies to the arts and sciences. Medicine is of a.s.sistance in maintaining bodily health and curing it of its ills. The logical, mathematical and physical sciences are either directly helpful to speculative theology, and their value is evident; or they serve to train the mind in deduction and a.n.a.lysis, and are thus indirectly of benefit for the knowledge of G.o.d.[288]
The ethical qualities similarly conduce to intellectual perfection, and the difference between one prophet and another is in large measure dependent upon relative ethical superiority. Thus when the Rabbis say that Moses saw G.o.d through a luminous mirror, and the other prophets through a non-luminous, the meaning is that Moses had intellectual and moral perfection, so far as a human being is capable of having them, and the only part.i.tion separating him from a complete vision of G.o.d was his humanity. The other prophets had other defects besides, const.i.tuting so many additional part.i.tions obscuring the divine view.[289]