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`
A THEOLOGICO-POLITICAL TREATISE- TTPHampshire:202-3, 203-5,
205-9, Cambridge:762.
(Published1670 anonymously) Wolf
Benedict de Spinoza1632 - 1677
Part 1 - Chapters I to VPart 1 , Part 2, Part 3, Part 4
Spinozistic Glossary and Index- Spinozistic Ideas- MiniCD of
Entire Site- Philosophy/Religion
Scriptural Interpretations- Metaphors- Graetz's Censure of
Spinoza- Durant's Tribute
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. Page numbers are those of Book II.
. Citation abbreviations.
. ( Spinoza's Footnote or the Latin word ) ,
] Shirley's Bk. XI(or XIII) translation variance or note [,
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. TEXTversionof TTP1; without links and without commentary.This
HTML version was abridged and formattedfor conversion to an
eBook.The abridged version is availableto be readon various eBook
Readers
. There is much in this work that you will not agree withor,
even Graetz's Censure
think nonsensealthough keep in mind that Spinoza was under
the constraintsof religious intolerance. Spinoza was born in the
apparent modestyvery year (1632) that the inquisitorial
denunciation of Galileo took
place. However, partake of the work (and my commentaries) as
you would a pomegranate; relish the flesh, but spit-out the
pits.{Bk.XIB:143. }apparent modesty
. EL:[7]:viii, EL:[11]:xi, EL:[17]:xiii, EL:[22]:xvi,
EL:[64]:xxxi, EL:xxxiii:J6,
L19:296, L20:297, L23:301, L49:364, New Wine in Old Bottles.
{Scriptural Theology} Hampshire:205
0. The chief aim of the whole treatise is to separate
faith^{Religion} Smith:Divine Lawfrom philosophy. ]Shirley:37What
emergesinthe TTP, as far as is Spinoza Hampshire:203
& 205
concerned, is the possibility of athis-worldlyblessednessfor
both the rationalperson TL:
36(23):345
(through philosophy)and the common person (through purified
religion),[ EL:21:(73):298
{By my defining Religionas an hypothesis, the two are
ynthesized.} Philosophy/ Religion
1. Links- To differentiate links from quotations (both blue
text) set your
browser options to show links underlined.
2. Suggestion: Do not read this Spinoza electronic text
consecutively Durant's Storyas you would a novel, but rather follow
a thread by following all its EL:[3]:vilinks in turn. You will then
be putting hypertextingto its fullest and Schorsch
best advantagethe fuller discussion of a thread. If you do not
stickto one thread (idea) at a time, this Web Sitewill be very
convoluted, Tickle the Fancyconfusing,and an annoying maze.
If you prefer to read linearly,read these plain vanilla text
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bookbook page numbersare givenfor most scanned books.
Table of Contents
reface BKII:Pg. 3
Part Chapters
Part 1 I II III IV V
Part 2 VI VII VIII IX X
Part 3 XI XII XIII XIV XV
Part 4 XVI XVII XVIII XIX XX
Author's, Shirley's, and JBY Endnotes to Theologico-Political
Treatise - Part 1:269
BY Endnotes
TABLE OF CONTENTS: Bk.II:Page Numbers
PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . 3
Origin and consequences of superstition. 3
Causes that have led the author to write. 6
Course of his investigation. 8
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For what readers the treatise is designed. Submission of
author
to the rulers of his country.11
CHAPTER I.Of Prophecy. . . . . . . . . . . . . . . . 13
Definition of prophecy. 13
Distinction between revelationto Moses and to the other
prophets. 15
Between Christand other recipients of revelation. 19
Ambiguity of the word "Spirit". 19
The different senses in which things may be referred to G-D.
20
Different senses of "Spirit of G-D". 22
Prophets perceived revelationby imagination. 24
CHAPTER II.Of Prophets. . . . . . . . . . . . . . . . 27
A mistake to suppose that prophecy can give knowledgeof
phenomena. 27
Certainty of prophecy based on:
(1) Vividness of imagination,(2) A Sign,
(3) Goodness of the Prophet.
29
Variation of prophecy with the temperament and opinions of the
individual. 30
CHAPTER III.Of the Vocation of the Hebrews,and whether the Gift
of Prophecy was peculiarto them . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . 43
Happiness of Hebrews did not consist in the inferiority of the
Gentile. 43
Nor in philosophic knowledge or virtue. 45
But in their conduct of affairs of state and escape from
political dangers. 46
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Even this Distinction did not exist in the time of Abraham.
48
Testimonyfrom the {HebrewBible}itself to the share of the
Gentiles
in the lawand favour of G-D.49
Explanation of apparent discrepancy of the Epistle to the
Romans. 53
Answer to the arguments for the eternal election of the Jews.
54
CHAPTER IV.Of the Divine Law. . . . . . . . . . . 57
Lawseither depend on natural necessity or on human decree.
The existence of the latter not inconsistent with the former
class of laws. 57
Divine law a kind of law founded on human decree:
called Divine from its object.59
Divine law:
(1) universal;(2) independent of the truth of any historical
narrative;(3) independent of rites and ceremonies;
(4) its own reward.
61
Reasondoes not present G-Das a law-giverfor men. 62
Such a conception a proof of ignorancein Adamin the
Israelites
in Christians.
63
Testimony of the Scripturesin favour of reasonand the
rationalview of the Divinelaw.65
CHAPTER V.Of the Ceremonial Law. . . . . . . 69
Ceremonial law of the {HebrewBible}no part of the Divine
universal law, but partial and temporary. Testimony of
theprophets themselves to this.
69
Testimony of the {Christian Bible}. 72
How the ceremonial law tended to preserve the Hebrew kingdom.
73
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Christian rites on a similar footing. 76
What partof the Scripturenarratives is one bound to believe?
76
A Theologico-Political Treatise, PART 1, PART 2, PART 3, PART
4
Author's Notes to the Treatise
xxiii:J6 Photocopy of Title Page of the first edition of the
WolfTractatus
Theologico-Politicus with sub-titleomittedy Elwes.
The photo and translation are taken from Shirley's Book XI:46
& 47.
Picture
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TRACTATUS
THEOLOGICO-POLITICUS
containing a number of dissertations, wherein it is shown
that
freedom to philosophise can not only be granted without
injury
to Piety and the Peace of the Commonwealth, but that thePeace of
the Commonwealth and Piety are endangered by thesuppressionof this
freedom. Bk.
XI:36103;Bk.XIA:272.
JohnEpistle 1 Chapter 4, verse 13. Logos - 1 John 1:1
"Hereby we know that we dwellin G-Dand He in us, because
Immanent
He has given us of his Spirit." Bk.XIA:273.
Hamburg.
Published by Henry Kunraht 1670. Bk.XX:269.
REFACE.Bk.XIA:2913;Bk.XX:271. {Lev. 16:8-10,20-22.}
P:1)Men would never be superstitious, if they could governall
their Hampshire:141, 202, 206.
{ ^and hypothesize false 'Religions'}ircumstances by set rules,
or if they were always favoured by
ortune: but being frequently driveninto straits where rules are
use-
ess, and being often kept fluctuating pitiably between
hopeand
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ear by the uncertainty of fortune's greedily coveted favours,
they
re consequently, for the most part, very prone to credulity.
(P:2) The
uman mind is readily swayed this way or that in times of
doubt,
specially when hope and fear are struggling for the mastery,
hough usually it is boastful, over-confident, and vain.
P:3) This as a general fact I suppose everyone knows, though
few,
believe, know their own nature; no one can have lived in the
world
without observing that most people, when in prosperity, are so
over-
rimming with wisdom (however inexperienced they may be),
that
hey take every offer of advice as a personal insult, whereas
in
dversity they know not where to turn, but beg and pray for
counsel
rom every passer-by. (P:4) No plan is then too futile, too
absurd, or
oo fatuous for their adoption; the most frivolous causeswill
raise
hem to hope, or plunge them into despairif anything happens
uring their fright which reminds them of some past goodor ill,
they
hink it portends a happyor unhappy issue, and therefore
(though
t may have proved abortive a hundred times before) style it a
lucky
r unlucky omen. (P:5)Anything which excites their
astonishment
hey believe to be a portent signifying the anger of the Godsor
of
he Supreme being, and, mistaking superstitionfor religion,
account
t impious not to avert the evil with prayer and sacrifice. (P:6)
Signs
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nd wonders page 4 of this sort they conjure up perpetually, till
one
might think Natureas mad as themselves, they interpret her so
fan-
astically.
P:7) Thus it is brought prominently before us, that
superstition'schief
ictims are those persons who greedily covet temporal
advantages;
hey it is, who (especially when they are in danger, and cannot
help
hemselves) are wont with Prayers and womanish tears to
implore
elp from G-D: upbraiding Reason as blind, because she cannot
Metaphors
how a sure path to the shadows they pursue, and rejecting
human
wisdom as vain; but believing the phantoms of imagination,
dreams,
nd other childish absurdities, to be the very oracles of
Heaven.
P:8) As though G-D had turned away from the wise, and written
His
ecrees, not in the mind of man but in the entrails of beasts, or
left
hem to be proclaimed by the inspiration and instinct of fools,
mad-Bk.XIA:3123.
men, and birds. (P:8a) Such is the unreasonto which terror can
drive
mankind!
Bk.XIA:2914.
P:9) Superstition, then, is engendered, preserved, and fostered
by
ear. (P:9a) If anyone desire an example, let him take Alexander,
who
nly began superstitiously to seek guidance from seers, when
he
rst learnt to fear fortune in the passes of Sysis (Curtius,
v.4); where-
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s after he had conquered Darius he consulted prophets no
more,
ll a second time frightened by reverses. (P:10) When the
Scythians
were provoking a battle, the Bactrians had deserted, and he
himself
was lying sick of his wounds, "he once more turned to
superstition,
he mockery of human wisdom, and bade Aristander, to whom he
onfided his credulity, inquire the issue of affairs with
sacrificed vic-
ms." (P:11) Very numerous examples of a like nature might be
cited,
learly showing the fact, that only while under the dominion of
fear
o men fall a prey to superstition; that all the portents ever
invested
with the reverence of misguided religionare mere phantoms of
de-
ected and fearful minds; and lastly, that prophetshave most
power
mong the people, and are most formidable to rulers, precisely
at
hose times when the state is in most peril. (P:12) I think this
is suffici-
ntly plain to all, and will therefore say no more on the
subject.
Bk.XIX:27040.
P:13) The origin of superstitionabove given affords us a clear
reason
or the fact, that it comes to all men naturally, though some
refer its
se to a dim notion of G-D, universal page 5 to mankind, and
also
ends to show, that it is no less inconsistent and variable than
otherBk.XIA:3022.
mental hallucinations and emotional impulses, and further that
it can
nly be maintained by hope, hatred, anger, and deceit; since
it
prings, not from reason, but solely from the more powerful
phases
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om is esteemed before all things dear and precious, I have
believed
hat I should be undertaking no ungrateful or unprofitable task,
in
emonstrating that not only can such freedombe granted
without
rejudice to the public peace, but also, that without such
freedom,
iety cannot flourish nor the public peace be secure.
P:21) Such is the chief conclusion I seek to establish in this
treatise;
ut, in order to reach it, I must first point out the
misconceptions
which, like scars of our former bondage, still disfigure our
notion
f religion, and must expose the false views about the civil
authority
which many have most impudently advocated, endeavouring to
turn
he mind of the people, still prone to heathensuperstition, away
from
Bk.XIA:287.
ts legitimaterulers, and so bring us again into slavery.
(P:22)As to the
rder of my treatise I will speak presently, but first I will
recount the
auseswhich led me to write.
P:23) I have often wondered, that persons who make a boast of
pro-
essing the Christianreligion, namely, love,joy, peace,
temperance,
nd charityto all men, should quarrel with such rancorous
animosity,
nd display daily towards one another such bitter hatred, that
this,
Bk.XIA:3766.
ather than the virtues they claim, is the readiest criterion of
their
aith. (P:24) Matters have long since come to such a pass, that
one
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an only pronounce a man Christian, Turk, Jew, or Heathen, by
his
eneral appearance and attire, by his frequenting this or that
place
f worship, or employing the phraseology of a particular
sectas
or manner of life, it is in all cases the same. (P:25) Inquiry
into the
ause of this anomaly leads me unhesitatingly to ascribe it to
the
act, that the ministries of the Church are regarded by the
masses
merely as dignities, her offices as posts of emolumentin
short,
opular religion may be summed up as respect for
ecclesiastics.
P:26) The spread of this misconception inflamed every
worthless
age 7 fellow with an intense desire to enter holy orders, and
thus
he love of diffusing G-D's religiondegenerated into sordid
avarice
nd ambition. (P:27) Every church became a theatre, where
orators,
nstead of church teachers, harangued, caring not to instruct
the
eople, but striving to attract admiration, to bring opponents
to
ublic scorn, and to preach only novelties and paradoxes, such
aswould tickle the ears of their congregation. (P:28) This state of
things
ecessarily stirred up an amount of controversy, envy, and
hatred,
which no lapse of time could appease; so that we can
scarcely
wonder that of the old religionnothing survives but its outward
forms
even these, in the mouth of the multitude, seem rather
adulation
han adoration of the Deity), and that faithhas become a mere
com-
ound of credulity and prejudicesaye, prejudices too, which
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egrade man from rational being to beast, which completely
stifle
he power of judgment between trueand false, which seem, in
fact,
arefully fostered for the purpose of extinguishing the last
spark of
eason! (P:29) Piety, great G-D! and religionare become a tissue
of
Bk.XIA:3125;Bk.XIB:8257.
diculous mysteries; men, who flatly despise reason, who reject
and
urn away from understanding as naturally corrupt, these, I
say,
hese of all men, are thought, O lie most horrible! to possess
light
rom on High. (P:30) Verily, if they had but one spark of light
from on
High, they would not insolently rave, but would learn to
worship
G-D more wisely, and would be as marked among their fellows
for
mercy as they now are for malice; if they were concerned for
their
pponents' souls, instead of for their own reputations, they
would
o longer fiercely persecute, but rather be filled with pity
and
Bk.XIB:21458.
ompassion.
P:31) Furthermore, if any Divine light were in them, it would
appear
rom their doctrine. (P:32) I grant that they are never tired of
profess-
ng their wonder at the profound mysteries of HolyWrit; still I
cannot
iscover that they teach anything but speculationsof Platonists
and
Aristotelians, to which ( in order to save their credit for
Christianity)
hey have made Holy Writ conform; not content to rave with
theBk.XIA:3128.
Greeks themselves, they want to make the prophets rave also;
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howing conclusively, that never even in sleep have they caught
a
limpse of Scripture's Divine page 8 Nature. (P:33) The very
vehe-
mence of their admiration for the mysteries plainly attests,
that their
elief in the Bible is a formal assent rather than a living
faith: and
he fact is made still more apparent by their laying down
beforehand,
s a foundation for the study and true interpretation of
Scripture, the
rinciple that it is in every passage true and divine. (P:34)
Such a
octrine should be reached only after strict scrutiny and
thorough
omprehension of the Sacred Books ( which would teach it much
etter, for they stand in need of no human factions), and not be
set
p on the threshold, as it were, of inquiry.
P:35) As I pondered over the facts that the light of reasonis
not only
espised, but by many even execrated as a source of impiety,
that
uman commentaries are accepted as divine records, and that
redulity is extolled as faith; as I marked the fierce
controversies of
hilosophers raging in Church and State, the source of bitter
hatred
nd dissension, the ready instruments of sedition and other
ills
nnumerable, I determined to examine the Bibleafresh in a
careful,
mpartial, and unfettered spirit, making no assumptions
concerning
t, and attributing to it no doctrines, which I do not find
clearly
herein set down. (P:36) With these precautions I constructed
a
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method of Scriptural interpretation, and thus equipped
proceeded
o inquirewhat is prophecy? (P:37) In what sense did G-Dreveal
Metaphor
imself to the prophets, and why were these particular men
chosen
y him? (P:38) Was it on account of the sublimity of their
thoughts
bout the Deity and Nature, or was it solely on account of their
piety?
P:39) These questions being answered, I was easily able to
conclude,
hat the authority of the prophets has weight only in matters
of
{theoretical, rather than practical}morality, and that their
speculative doctrines affect us little.
P:40) Next I inquired, why the Hebrews were called G-D's
chosen
eople, and discovering that it was only because G-D had
chosen
or them a certain strip of territory, where they might live
peaceably
nd at ease, I learnt that the Law revealed by G-Dto Moses was
Metaphors
merely the law of the individual Hebrew state, therefore that it
was Constitution
inding on none but Hebrews, and not even on Hebrews after
theBk.XIA:9977.
ownfall of their nation. (P:41) Further, in order to ascertain,
whether Runes:v
t could be concluded from Scripture, that the human
understanding
age 9 is naturally corrupt, I inquired whether the
UniversalReligion, World State
he Divine Law revealed through the Prophets and Apostles to
the
whole human race, differs from that which is taught by the light
of
atural reason, whether miracles can take place in violation of
the
aws of Nature, and if so, whether they imply the existence of
G-D
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more surely and clearly than events, which we understand
plainly
nd distinctlythrough their immediate natural causes.
P:42) Now, as in the whole course of my investigation I found
nothing
aught expressly by Scripture, which does not agree with our
under-
tanding, or which is repugnant thereto, and as I saw that
the
rophets taught nothing, which is not very simple and easily to
be
rasped by all, and further, that they clothed their teaching in
the
tyle, and confirmed it with the reasons, which would most
deeply
move the mind of the masses to devotion towards G-D, I
became
horoughly convinced, that the Bible leaves reasonabsolutely
free,
{Religion}hat it has nothing in common with philosophy, in fact,
that Revela- Sc:Note 8.
Bk.XIA:82135.
on and Philosophy stand on different footings. In order to set
this
orth categorically and exhaust the whole question, I point out
the
way in which the Bible should be interpreted, and show that all
of
piritual questions should be sought from it alone, and not from
the
bjects of ordinary knowledge. (P:43) Thence I pass on to
indicate
he false notions, which have from the fact that the
multitudeever
rone to superstition, and caring more for the shreds of
antiquity for
ternal truthspays homage to the Books of the Bible, rather
thanBk.XIX:57b.
o the Word of G-D. (P:44) I show that the Word of G-Dhas not
been Metaphor
evealed as a certain number of books, but was displayed to
the
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rophets as a simple idea of the mind, namely, obedienceto G-D
Durant:641- Theology
n singleness of heart, and in the practice of justiceand
charity;
nd I further point out, that this doctrine is set forth in
Scripturein
ccordance with the opinions and understandings of those,
among
whom the Apostles and Prophets preached, to the end that men
might receive it willingly, and with their whole heart.
P:45) Having thus laid bare the bases of belief, I draw the
conclusion
{peace-of-mind} Mark Twainhat Revelation{Religion, faith}has
obediencefor its sole object, therefore,
Bk.XIA:286.
n purpose no less than in foundation and page 10 method,
stands
ntirely aloof from ordinaryknowledge{Reason, Philosophy}; each
has its
eparate province, neither can be called the handmaid of the
other.
By defining religionas an hypothesis, I attempt to synthesizethe
two.}
P:46) Furthermore, as men's habits of mind differ, so that some
more
eadily embrace one form of faith, some another, for what
moves
Bk.XIA:15766, 2023.
ne to pray may move another only to scoff, I conclude, in
accord-
nce with what has gone before, that everyone should be free
to
hoose for himself the foundation of his creed, and that
faith{Cash Value}
hould be judged only by its fruits; each would then obey
G-Dfreely Metaphors
with his whole heart, while nothing would be publicly honoured
save
usticeand charity.
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P:47) Having thus drawn attention to the liberty conceded to
everyone
y the revealed law of G-D, I pass on to another part of my
subject,
nd prove that this same liberty can and should be accorded
with
afety to the state and the magisterial authorityin fact, that it
can-
ot be withheld without great danger to peace and detriment to
the
ommunity.
Bk.XIA:51136
P:48) In order to establish my point, I start from the
naturalrights of
he individual, which are co-extensive with his desiresand
power,
nd from the fact that no one is bound to live as another
pleases,
ut is the guardian of his own liberty. (P:49) I show that these
rights
an only be transferred to those whom we depute to defend us,
who acquire with the duties of defence the power of ordering
our
ves, and I thence infer that rulers possess rights only limited
by
heir power, that they are the sole guardians ofjusticeand
liberty,
nd that their subjects should act in all things as they dictate:
never-
heless, since no one can so utterly abdicate his own power of
self-
efence as to cease to be a man, I conclude that no one can
be
eprived of his natural rights absolutely, but that subjects,
either by
acit agreement, or by social contract, retain a certain
number,
which cannot be taken from them without great danger to the
state.
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P:50) From these considerations I pass on to the Hebrew State,
which
describe at some length, in order to trace the manner in
which
Religion acquired the force of law, and to touch on other
noteworthy Constitution
oints. (P:51) I then prove, that the holders of sovereign power
are theBk.XIA:51136
epositories and interpreters of religious no less than of
civilordi- Robinson3:63
ances, and that they a lone have the right to decide what
isjustor
page 11 unjust, pious or impious; lastly, I conclude by showing,
that
hey best retain this right and secure safety to their state by
allowingBk.XIA:1777.
very man to think what he likes, and say what he thinks.
P:52) Such, Philosophical Reader, are the questions I submit to
your
otice, counting on your approval, for the subject matter of
the
whole book and of the several chapters is important and
profitable.
53) I would say more, but I do not want my preface to extend to
a
olume, especially as I know that its leading propositions are
to
hilosophers but commonplaces. (P:54) To the rest of mankind I
care
ot to commendmy treatise, for I cannot expect that it contains
any-
hing to please them: I know how deeply rooted are the
prejudices
mbraced under the name of religion; I am aware that in the
mind
Bk.XIB:8154.
f the masses superstition is no less deeply rooted than
fear;
recognize that their constancy is mere obstinacy, and that they
areBk.XIA:4390.
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ed to praise or blame by impulse rather than reason.
(P:55)Therefore
he multitude, and those of like passions with the multitude, I
ask
ot to read my book; nay, I would rather that they should
utterly
eglect it, than that they should misinterpret it after their
wont.
P:56) They would gain no good themselves, and might prove a
stum-
ling-block to others, whose philosophy is hampered by the
belief
hat Reason is a mere handmaid to Theology, and whom I seek
in
Bk.XIA:4076.his work especially to benefit. (P:57) But as there
will be many who
ave neither the leisure, nor, perhaps, the inclination to
read
hrough all I have written, I feel bound here, as at the end of
my
reatise, to declare that I have written nothing, which I do not
most
willingly submit to the examination and judgment of my
country's
ulers, and that I am ready to retract anything, which they
shallBk.XIA:51137
ecide to be repugnant to the laws or prejudicial to the public
good.
P:58) I know that I am a man and, as a man, liable to error, but
against
rror I have taken scrupulous care, and striven to keep in entire
ac-Bk.XIA:51138ff
ordance with the laws of my country, with loyalty, and with
morality.
Read EL:L49(43), a must.} Bk.XIA:4077.
age 13
CHAPTER I.Of Prophecy
Bk.XIA:9028. {Metaphor}
Yirmiyahu Yovel
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1:1) Prophecy, or revelation is sure knowledgerevealedby
G-Dto
man. (1:2)A prophet is one who interprets the revelations of
G-D
insights} to those who are unable to attain to sure knowledge of
the
matters revealed, and therefore can only apprehend them by
simple
aith.
{EL:[65]:xxxi.} Bk.XI:591.1:3) The Hebrew word for prophetis
"naw-vee' " {Strong:5030},(1)
e. speaker or interpreter, but in Scripture its meaning is
restricted to
nterpreter of God, as we may learn from Exodus vii:1, where
God
ays to Moses, "See, I have made thee a god to Pharaoh, and
Aaron thy brother shall be thy prophet;" implying that, since in
inter-
reting Moses' words to Pharaoh, Aaron acted the part of a
prophet,
Moses would be to Pharaoh as a god, or in the attitude of a
god.
1:4) Prophets I will treat of in the nextchapter, and at present
consider
rophecy.
1:5) Now it is evident, from the definitionabove given, that
prophecy
eally includes ordinary knowledge; for the knowledge which
we
cquire by our natural faculties depends on knowledge of
G-Dand
Bk.XIX:293.
His eternal laws; but ordinary knowledge is commonto all men
as
men, and rests on foundations which all share, whereas the
multi-
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ude always strains after rarities and exceptions, and thinks
little of
he gifts of Nature; so that, when prophecy is talked of,
ordinary
nowledge is not supposed to be included. (1:6) Nevertheless page
14
t has as much right as any other to be called Divine, for
G-D's
Nature, in so far as we share therein, and G-D's laws, dictate
it to
s; nor does it suffer from that to which we give the
preminence,
xcept in so far as the latter transcends its limits and cannot
be
ccounted for by natural laws taken in themselves. (1:7) In
respect
o the certainty it involves, and the source from which it is
derived,Bk.XIA:9030.
e. G-D, ordinary knowledge is no whit inferior to prophetic,
unless
ndeed we believe, or rather dream, that the prophets had
human
odies but superhuman minds, and therefore that their
sensations
nd consciousness were entirely different from our own.
1:8) But, although ordinary knowledge is Divine, its professors
cannot
Bk.XIA:9031.e called prophets (2), for they teach what the rest
of mankind could
erceive and apprehend, not merely by simple faith, but as
surely
nd honourably as themselves.
1:9) Seeing then that our mind subjectivelycontains in itself
and par-
akes of the nature of G-D, and solely from this causeis
enabled
o form notions explaining natural phenomena and inculcating
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Bk.XIA:9135.
n so far as it is thus conceived) to be a primary causeof
Divine
evelation. All that we clearly and distinctlyunderstand is
dictated to
s, as I have just pointed out, by the ideaand nature of G-D; not
in-
Deus sive Natura
eed through words, but in a way far more excellent and
agreeing
erfectly with the nature of the mind, as all who have enjoyed
intel-
ectual certainty will doubtless attest. (1:11) Here, however, my
chief
urpose is to speak of matters having reference to Scripture,
so
hese few words on the light of reasonwill suffice.
1:12) I will now pass on to, and treat more fully, the other
ways and
means by which G-D makes revelations to mankind, both of
that
which transcends ordinary knowledge {i.e. Intuition}, and of
that within
ts scope; for there is no reasonwhy G-D should not employ
other
means communicate what we know already by the power of
eason.
1:13) Our conclusions on the subject must be drawn solely
from
cripture; for what can we affirm about matters transcending
our
nowledge except what is told us by the words or writings of
rophets? (1:14) And since there are, so far as I know, no
prophets
ow alive, we have no alternative but page 15 to read the books
of
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rophets departed, taking care the while not to reasonfrom
meta-
hor or to ascribe anything to our authors which they do not
them-
elves distinctly state. (1:15) I must further premise that the
Jews
ever make any mention or account of secondary, or particular
auses, but in a spirit of religion, piety, and what is commonly
called Referral
odliness, refer all things directly to the Deity. (16) For
instance if they Spinozistic Scripture
make money by a transaction, they say G-Dgaveit to them; if
they
esire anything, they say G-D has disposed their hearts towards
it;
f they think anything, they say G-D told them. (1:17) Hence we
must
ot suppose that everything is prophecy or revelation which
is
escribed in Scripture as told by G-D to anyone, but only
such
hings as are expressly announced as prophecy or revelation, or
are
lainly pointed to as such by the context.
1:18) A perusal of the sacredbooks will show us that all
God'srevela-
Bk.XIA:9029.
ons to the prophets were made through words or appearances,
or
combination of the two. (1;19) These words and appearances
were
f two kinds; (1) real when external to the mind of the prophet
who
eard or saw them, (2) imaginary when the imagination of the
rophet was in a state which led him distinctly to suppose that
he
eard or saw them.
1:20)
With a real voice God revealed to Moses the laws which
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wished to be transmitted to the Hebrews, as we may see from
xodus xxv:22, where God says, "And there I will meet with
thee
Strong: 3727 from 3722
nd I will commune with thee from the mercy seat which is
between
he Cherubim." (1:21) Some sort of real voice must
necessarilyhave
een employed, for Moses found God ready to commune with
himBk.XIA:9874.
t any time. (1:21a) This, as I shall shortly show, is the only
instance of
real voice.
1:22) We might, perhaps, supposethat the voice with which God
call-
d Samuel was real, for in 1 Sam. iii:21, we read, "And the
Lord
ppeared again in Shiloh, for the Lord revealed Himself to Samuel
in
hiloh by the word of the Lord;" implying that the appearance of
the
ord consisted in His making Himself known to Samuel through
a
oice; in other words, that Samuel heard the Lord speaking.
1:23) But we are compelled to distinguish between the prophecies
of
Moses and those of other prophets, and therefore must decide
that
his voice was imaginary, a conclusion further page 16 supported
by
he voice's resemblance to the voice of Eli, which Samuel was in
the
abit of hearing, and therefore might easily imagine; when thrice
call-
d by the Lord, Samuel supposed it to have been Eli.
1:24) The voice which Abimelech heard was imaginary, for it is
written,
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Gen. xx:6, "And God said unto him in a dream." (25) So that the
will of
God was manifest to him, not in waking, but only in sleep, that
is,
when the imagination is most active and uncontrolled. (1:26)
Some of
he Jews believe that the actual words of the Decaloguewere
not
poken by God, but that the Israelites heard a noise only,
without
ny distinct words, and during its continuance apprehended
theStrong:4687 from 6680
Ten Commandments by pure intuition; to this opinion I myself
once
Bk.XIB:22683. Exo 20:1nclined, seeing that the words of the
Decalogue in Exodus are
Deut 5:4
ifferent from the words of the Decaloguein Deuteronomy, for
the
iscrepancy seemed to imply (since God only spoke once) that
the
Ten Commandments were not intended to convey the actual
words
f the Lord, but only His meaning. (1:27) However, unless we
would
o violence to Scripture, we must certainly admit that the
Israelites
eard real voice, for Scripture expressly says, Deut. v:4, "God
spake
with you face to face," i.e. as two men ordinarily interchange
ideas
hrough the instrumentality of their two bodies; and therefore
it
eems more consonant with Holy Writ to suppose that God really
did
reate a voice of some kind with which the Decalogue was
revealed.
1:28) The discrepancy of the two versions is treated of in Chap.
VIII.
1:29)Yet not even thus is all difficulty removed, for it seems
scarcely
easonable to affirm that a created thing, depending on God in
the
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ame manner as other created things, would be able to express
or
xplain the nature of God either verbally or really by means of
its
ndividual organism: for instance, by declaring in the first
person,
I am the Lord your God." {Analogyan arm does not express the
nature of you.}
1:30) Certainly when anyone says with his mouth, "I understand,"
we
o not attribute the understanding to the mouth, but to the mind
of
he speaker; yet this is because the mouth is the natural organ
of a
man speaking, and the hearer, knowing what understanding is,
asily comprehends, by a comparison with himself, that the
speak-
r's mind is meant; but if we knew nothing of God beyond the
mere
page 17 name and wished to commune with Him, and be assured
of
His existence, I fail to see how our wish would be satisfied by
the
eclaration of a created thing (depending on God neither more
nor
ess than ourselves), "I am the Lord." (1:31) If God contorted
the lips
f Moses, or, I will not say Moses, but some beast, till they
pronoun-
ed the words, "I am the Lord," should we apprehend the
Lord's
xistence therefrom?
1:32) Scripture seems clearly to point to the belief that God
spoke Him-
elf, having descended from heaven to Mount Sinai for the
purpose
and not only that the Israelites heard Him speaking, but that
their
hief men beheld Him (Ex:xxiv.) (1:33) Further the law of Moses,
which
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might neither be added to nor curtailed, and which was set up as
a
ational standard of right, nowhere prescribed the belief that
God is
without body, or even without form or figure, but only ordained
that
he Jews should believe in His existence and worship Him
alone:
t forbade them to invent or fashion any likeness of the Deity,
but this
was to insure purity of service; because, never having seen
God,
hey could not by means of images recall the likeness of God,
but
nly the likeness of some created thing which might thus
gradually
ake the place of God as the object of their adoration. (1:34)
Neverthe-
ess, the Bible clearly implies that God has a form, and that
Moses
when he heard God speaking was permitted to behold it, or at
least
ts hinder parts.
1:35) Doubtless some mystery lurks in this question which we
will dis-
uss more fully below. (1:36) For the present I will call
attention to the
assages in Scripture indicating the means by which Godhas
re-
ealed His lawsto man.
1:37) Revelationmay be through figures only, as in 1Chr xxi:16,
where
God displays his anger to David by means of an angel bearing
a]See Shirley's footnote[Bk.XIB:3775.
word, and also in the story of Balaam. (1:38) Maimonidesand
others
o indeed maintain that these and every other instance of
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ccurred during sleep, for that no one with his eyes open ever
couldBk.XIA:9242.
ee an angel, but this is mere nonsense. (1:39)The sole object of
such
ommentators seems to be to extort from Scripture confirmations
of
Aristotelian quibbles and their own inventions, a proceeding
which I
egard as the acme of absurdity.
1:40) In figures, not real but existing only in the prophet's
page 18 ima-
ination, God revealed to Joseph his future lordship, and in
words
nd figures He revealed to Joshua that He would fight for the
Hebrews, causing to appear an angel, as it were the Captain of
the
ord's host, bearing a sword, and by this means communicating
ver-
ally. (1:41) The forsaking of Israel by Providence was portrayed
to
saiah by a vision of the Lord, the thrice Holy, sitting on a
very lofty
hrone, and the Hebrews, stained with the mire of their sins,
sunk
s it were in uncleanness, and thus as far as possible distant
from
God. (1:42) The wretchedness of the people at the time was thus
re-
ealed, while future calamities were foretold in words. (42a) I
could
ite from Holy Writ many examples, but I think they are
sufficiently
well known already.
1:43) However, we get a still more clear confirmation of our
position in
Num xii:6,7, as follows: "If there be any prophet among you, I
the
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ord will make myself known unto him in a vision" (i.e. by
appear-
nces and signs, for God says of the prophecy of Moses that it
was
vision without signs), "and will speak unto him in a dream"
(i.e. not
with actual words and an actual voice). (1:44) "My servant Moses
is not
o; with him will I speak mouth to mouth, even apparently, and
not
n dark speeches, and the similitude of the Lord he shall
behold,"Bk.XIA:9874.
e. looking on me as a friend and not afraid, he speaks with me
(cf.
x xxxiii:17).
1:45) This makes it indisputable that the other prophets did not
hear
real voice,