(return of the soul to its origin), hold that at the time of the resurrection G.o.d will bring the parts of the body together with its accident, the soul, and will reward and punish them. But the resurrection is a distinct problem, and has nothing to do with the nature of the soul and its qualities.

The true opinion, which is that of the Bible and the true philosophers, is that the soul is a spiritual substance independent of the body; that it existed before the body and will continue to exist after the dissolution of the latter. The existence of a spiritual substance is proved from the presence of such qualities as knowledge and ignorance.

These are opposed to each other, and cannot be the qualities of body as such, for body cannot contain two opposite forms at the same time.

Moreover, the substance, whatever it be, which bears the attributes of knowledge and ignorance, can receive them without limit. The more knowledge a person has, the more capable he is of acquiring more. No corporeal substance behaves in this way. There is always a limit to a body's power of receiving a given accident. We legitimately conclude, therefore, that the substance which bears the attributes of knowledge and ignorance is not corporeal but spiritual.[141]

To understand the position of the soul and its relation to the body, we must have an idea of the structure and origin of the universe. The entire world, upper as well as lower, is divided into two parts, simple and composite. The simple essences, which are pure and bright, are nearer to their Creator than the less simple substances which come after. There are ten such creations with varying simplicity, following each other in order according to the arrangement dictated by G.o.d's wisdom. As numbers are simple up to ten, and then they begin to be compound, so in the universe the ten simple substances are followed by composite.

The first of these simple creations, which is nearest to G.o.d, is called in Hebrew "Shekinah." The Torah and the Prophets call it "Name" (Exod.

23, 21), also "Kabod," Glory (Is. 59, 19). G.o.d gave his name to the nearest and first of his creations, which is the first light, and interpreter and servant nearest to him. Solomon calls it "Wisdom" (Prov.

8, 22); the Greeks, Active Intellect. The second creation is called by the Prophets, "the Glory of the G.o.d of Israel" (Ezek. 8, 9); by the Greeks, Universal Soul, for it moves the spheres through a natural power as the individual soul moves the body. The soul partakes of the Intelligence or Intellect on the side which is near to it; it partakes of Nature on the side adjoining the latter. Nature is the third creation. It also is an angel, being the first of the powers of the universal soul, and const.i.tuting the life of this world and its motion.

These three are simple essences in the highest sense of the word. They are obedient to their Creator, and transmit in order his emanation and the will, and the laws of his wisdom to all the worlds. The fourth creation is an essence which has no activity or life or motion originally, but only a power of receiving whatever is formed and created out of it. This is the _Matter_ of the world. From it come the bodies which possess accidents. In being formed some of its non-existence is diminished, and its matter moves. It is called "hyle," and is the same as the darkness of the first chapter in Genesis. For it is a mistake to suppose that by darkness in the second verse of the first chapter is meant the absence of the light of the sun. This is accidental darkness, whereas in the creation story the word darkness signifies something elemental at the basis of corporeal things. This is what is known as matter, which on account of its darkness, _i. e._, its imperfection and motionlessness, is the cause of all the blemishes and evils in the world. In receiving forms, however, it acquires motion; its darkness is somewhat diminished, and it appears to the eye through the forms which it receives.

The fifth creation is the celestial Sphere, where for the first time we have motion in its revolutions. Here too we have the first composition of matter and form; and the beginning of time as the measure of the Sphere's motion; and place. The sixth creation is represented by the bodies of the _stars_, which are moved by the spheres in which they are set. They are bright and luminous because they are near the first simple bodies, which were produced before time and place. The last four of the ten creations are the four elements, fire, air, water, earth. The element earth is the end of "creation." What follows thereafter is "formation" and "composition." By creation is meant that which results through the will of G.o.d from his emanation alone, and not out of anything, or in time or place. It applies in the strictest sense to the first three only. The fifth, namely the Sphere, already comes from matter and form, and is in time and place. The fourth, too, enters into the fifth and all subsequent creations and formations. Still, the term creation is applicable to the first ten, though in varying degrees, until when we reach the element earth, creation proper is at an end.

This is why in the first verse in Genesis, which speaks of heaven and earth, the term used is "bara" (created), and not any of the other terms, such as "yazar," "?asah," "kanah," "pa?al," and so on, which denote formation.

From earth and the other elements were formed all kinds of minerals, like rocks, mountains, stones, and so on. Then plants and animals, and finally man.

Man who was formed last bears traces of all that preceded him. He is formed of the four elements, of the motions of the spheres, of the mixtures of the stars and their rays, of Nature, of the Universal Soul, the mother of all, of the Intellect, the father of all, and finally of the will of G.o.d. But the order in man is reversed. The first two creations, Intellect and Soul, appear in man last.

The soul of man, embracing reason and intellect, is thus seen to be a divine emanation, being related to the universal soul and Intellect. On its way from G.o.d to man it pa.s.ses through all spheres, and every one leaves an impression upon her, and covers her with a wrapper, so to speak. The brightness of the star determines the ornament or "wrapper"

which the soul gets from it. This is known to the Creator, who determines the measure of influence and the accidents attaching to the soul until she reaches the body destined for her by his will. The longer the stay in a given sphere the stronger the influence of the sphere in question; and hence the various temperaments we observe in persons, which determine their character and conduct. For at bottom the soul is the same in essence and unchangeable in all men, because she is an emanation from the Unchangeable. All individual differences are due to the spheral impressions. These impressions, however, do not take away from the soul its freedom of will.[142]

In the rest of his psychology and ethics the anonymous author follows Platonic theories, modified now and then in the manner of Aristotle.

Thus we are told that the soul consists of three powers, or three souls, the vegetative, the animal and the rational. We learn of the existence of the vegetative soul from the nourishment, growth and reproduction evidenced by the individual. The animal soul shows its presence in the motions of the body. The existence of the rational soul we have already shown from the attributes of knowledge and ignorance.

The vegetative soul comes from certain spheral influences, themselves due to the universal soul, and ultimately to the will of G.o.d. It is the first of the three to make its appearance in the body. It is already found in the embryo, to which it gives the power of motion in its own place like the motion of a plant or tree. Its seat is in the liver, where the growth of the embryo begins. Its function ceases about the twentieth year, when the growth of the body reaches its limit.

The animal soul springs from the heart. Its functioning appears after birth when the child begins to crawl, and continues until the person loses the power of locomotion in old age. The rational soul resides in the middle of the brain. She knows all things before joining the body, but her knowledge is obscured on account of the material coverings which she receives on her way down from her divine source.[143]

The virtue of the vegetative soul is temperance; of the animal soul, courage; of the rational soul, wisdom. When these are harmoniously combined in the individual, and the two lower souls are controlled by the higher, there results the fourth virtue, which is justice, and which gives its possessor the privilege of being a teacher and a leader of his people. In Moses all these qualities were exemplified, and Isaiah (11, 1-4) in describing the qualities of the Messianic King also enumerates these four cardinal virtues. "The spirit of wisdom and understanding"

represents wisdom, "the spirit of counsel and strength" stands for courage; "the spirit of knowledge and fear of the Lord" denotes temperance; and justice is represented in the phrase, "and he will judge the poor with righteousness."[144]

Virtue is a mean between the two extremes of excess and defect, each of which is a vice. Thus an excess of wisdom becomes shrewdness and cunning and deceit; while a defect means ignorance. The true wisdom consists in the middle way between the two extremes. Similarly courage is a mean between foolhardiness and rashness on the side of excess, and cowardice on the side of defect. Temperance is a mean between excessive indulgence of the appet.i.tes on one side and utter insensibility on the other. The mean of justice is the result of the harmonious combination of the means of the last three. If the rational soul has wisdom and the two other souls are obedient to it through modesty and courage, their substance changes into the substance of the rational soul, _i. e._, their bad qualities are transformed into the four virtues just mentioned. Then the two lower souls unite with the rational soul and enjoy eternal happiness with it. On the other hand, if the rational soul follows the senses, its wisdom changes into their folly, its virtues into their vices, and it perishes with them.[145]

The immortality of the soul is proved as follows. Things composed of elements return back to their elements, hence the soul also returns to its own origin. The soul is independent of the body, for its qualities, thought and knowledge, are not bodily qualities, hence they become clearer and more certain after the soul is separated from the body than before, when the body obscured its vision like a curtain. The fact that a person's mind is affected when his body is ill does not show that the soul is dependent in its nature upon the body; but that acting as it does in the body by means of corporeal organs, it cannot perform its functions properly when these organs are injured.

Since death is a decree of G.o.d, it is clear that he has a purpose in changing the relations of body and soul. But if the soul comes to an end, this change would be a vain piece of work of which he cannot be guilty. Hence it follows that the destruction of the body is in order that we may exist in another similar form, similar to the angels.[146]

The purpose of the soul's coming into this world is in order that she may purify the two lower souls; also that she may know the value of her own world in comparison with this one, and in grieving for having left it may observe G.o.d's commandments, and thus achieve her return to her own world.

In the matter of returning to their own world after separation from the body, souls are graded according to the measure of their knowledge and the value of their conduct. These two conditions, ethical and spiritual or intellectual, are requisite of fulfilment before the soul can regain its original home. The soul on leaving this world is like a clean, white garment soaked in water. If the water is clean, it is easy to dry the garment, and it becomes even cleaner than it was before. But if the water is dirty, no amount of drying will make the garment clean.

Those souls which instead of elevating the two lower souls, vegetative and animal, were misled by them, will perish with the latter. Between the two extremes of perfection and wickedness there are intermediate stages, and the souls are treated accordingly. Those of the proud will rise in the air and flying hither and thither will not find a resting place. Those which have knowledge, but no good deeds, will rise to the sphere of the ether, but will be prevented from rising higher by the weight of their evil deeds, and the pure angels will rain down upon them arrows of fire, thus causing them to return below in shame and disgrace.

The souls of the dishonest will be driven from place to place without finding any rest. Other bad souls will be punished in various ways.

Those souls which have good deeds but no knowledge will be placed in the terrestrial paradise until their souls recall the knowledge they had in their original state, and they will then return to the Garden of Eden among the angels.[147]

CHAPTER VIII

ABRAHAM BAR HIYYA

Abraham bar Hiyya, the Prince, as he is called, lived in Spain in the first half of the twelfth century. He also seems to have stayed some time in southern France, though we do not know when or how long. His greatest merit lies not in his philosophical achievement which, if we may judge from the only work of a philosophical character that has come down to us, is not very great. He is best known as a writer on mathematics, astronomy and the calendar; though there, too, his most important service lay not so much in the original ideas he propounded, as in the fact that he was among the first, if not the first, to introduce the scientific thought current in the Orient and in Moorish Spain into Christian Europe, and especially among the Jews of France and Germany, who devoted all their energies to the Rabbinical literature, and to whom the Arabic works of their Spanish brethren were a sealed book.

So we find Abraham bar Hiyya, or Abraham Savasorda (a corruption of the Arabic t.i.tle Sahib al-Shorta), a.s.sociated with Plato of Tivoli in the translation into Latin of Arabic scientific works. And he himself wrote a number of books on mathematics and astronomy in Hebrew at the request of his friends in France who could not read Arabic. Abraham bar Hiyya is the first of the writers we have treated so far who composed a scientific work in the Hebrew language. All the others, with the exception of Abraham ibn Ezra, wrote in Arabic, as they continued to do until and including Maimonides.

The only one of his extant works which is philosophical in content is the small treatise "Hegyon ha-Nefesh," Meditation of the Soul.[148] It is a popular work, written with a practical purpose, ethical and homiletic in tone and style. The idea of repentance plays an important role in the book, and what theoretical philosophy finds place therein is introduced merely as a background and basis for the ethical and religious considerations which follow. It may be called a miniature "Duties of the Hearts." As in all homiletical compositions in Jewish literature, exegesis of Biblical pa.s.sages takes up a good deal of the discussions, and for the history of the philosophic movement in mediaeval Judaism the methods of reading metaphysical and ethical ideas into the Bible are quite as important as these ideas themselves.

The general philosophical standpoint of Abraham bar Hiyya may be characterized as an uncertain Neo-Platonism, or a combination of fundamental Aristotelian ideas with a Neo-Platonic coloring. Thus matter and form are the fundamental principles of the world. They existed potentially apart in the wisdom of G.o.d before they were combined and thus realized in actuality.[149] Time being a measure of motion, came into being together with the motion which followed upon this combination. Hence neither the world nor time is eternal. This is Platonic, not Aristotelian, who believes in the eternity of motion as well as of time. Abraham bar Hiyya also speaks of the purest form as light and as looking at and illuminating the form inferior to it and thus giving rise to the heavens, minerals and plants.[150] This is all Neo-Platonic. And yet the most distinctive doctrine of Plotinus and the later Neo-Platonists among the Arabs, the series of emanating hypostases, Intellect, Universal Soul, Nature, Matter, and so on, is wanting in the "Hegyon ha-Nefesh."[151] Form is the highest thing he knows outside of G.o.d; and the purest form, which is too exalted to combine with matter, embraces angels, seraphim, souls, and all forms related to the upper world.[152] With the exception of the names angel, seraphim, souls, this is good Aristotelian doctrine, who also believes in the movers of the spheres and the active intellect in man as being pure forms.

To proceed now to give a brief account of Abraham bar Hiyya's teaching, he thinks it is the duty of rational man to know how it is that man who is so insignificant was given control of the other animals, and endowed with the power of wisdom and knowledge. In order to gain this knowledge we must investigate the origins and principles of existing things, so that we may arrive at an understanding of things as they are. This the wise men of other nations have realized, though they were not privileged to receive a divine Torah, and have busied themselves with philosophical investigations. Our Bible recommends to us the same method in the words of Deuteronomy (4, 39), "Know therefore this day, and reflect in thy heart, that the Lord is G.o.d in the heavens above, and upon the earth beneath: there is none else." This means that if you understand thoroughly the order of things in heaven above and the earth beneath, you will at once see that G.o.d made it in his wisdom, and that he is the only one and there is no one beside him. The book of Job teaches the same thing, when it says (19, 26) "And from my flesh I shall behold G.o.d." This signifies that from the structure of the body and the form of its members we can understand the wisdom of the Creator. We need not hesitate therefore to study the works of the ancients and the wise men of other nations in order to learn from them the nature of existence. We have the permission and recommendation of Scripture.[153]

Starting from a consideration of man we see that he is the last of created things because we find in him additional composition over and above that found in other creatures. Man is a "_rational animal_."

"Animal" means a body that grows and moves and at last is dissolved.

"Rational" refers to the power of knowledge, of inferring one thing from another, and discriminating between good and evil. In this man differs from other animals. Descending in the scale of existence we find that the plant also grows and dies like the animal, but it does not move.

Stones, metals and other inanimate bodies on the earth, change their forms and shapes, but unlike plants they have no power of growing or increasing. They are the simplest of the things on the earth. They differ from the heavenly bodies in that the latter never change their forms. Proceeding further in our a.n.a.lysis, we find that body, the simplest thing so far, means length, breadth and depth attached to something capable of being measured. This definition shows that body is also composed of two elements, which are theoretically distinct until G.o.d's will joins them together. These are "hyle" (matter)--what has no likeness or form, but has the capacity of receiving form--and form, which is defined as that which has power to clothe the hyle with any form. Matter alone is too weak to sustain itself, unless form comes to its aid. Form, on the other hand, is not perceptible to sense unless it clothes matter, which bears it. One needs the other. Matter cannot _exist_ without form; form cannot _be seen_ without matter. Form is superior to matter, because it needs the latter only to be seen but can exist by itself though not seen; whereas matter cannot _exist_ without form. These two, matter and form, were hidden in G.o.d, where they existed potentially until the time came to produce them and realize them _in actu_.

Matter is further divided into two kinds. There is pure matter, which enters into the composition of the heavens, and impure matter, forming the substance of terrestrial bodies. Similarly form may be divided at first into two kinds; closed and sealed form, too pure and holy to be combined with matter; and open and penetrable form, which is fit to unite with matter. The pure, self-subsistent form gazes at and illuminates the penetrable form, and helps it to clothe matter with all the forms of which the latter is capable.

Now when G.o.d determined to realize matter and form _in actu_, he caused the pure form to be clothed with its splendor, which no hyle can touch.

This gave rise to angels, seraphim, souls, and all other forms of the upper world. Not all men can see these forms or conceive them in the mind, because they do not unite with anything which the eye can perceive, and the majority of people cannot understand what they cannot perceive with their corporeal senses. Only those who are given to profound scientific investigations can understand the essence of these forms.

The light of this pure form then emanated upon the second form, and by the word of G.o.d the latter united with the pure matter firmly and permanently, so that there is never a change as long as they are united.

This union gave rise to the bodies of the heavens (spheres and fixed stars) which never change their forms. Then the form united with the impure matter, and this gave rise to all the bodies in the sublunar world, which change their forms. These are the four elements, and the products of their composition, including plants.[154]

So far we have bodies which do not change their places. Then a light emanated from the self-subsisting form by the order of G.o.d, the splendor of which spread upon the heaven, moving from point to point, and caused the material form (_i. e._, the inferior, so-called penetrable form) to change its place. This produced the stars which change their position but not their forms (planets). From this light extending over the heaven emanated another splendor which reached the body with changing form, giving rise to the three species of living beings, aquatic, aerial and terrestial animals, corresponding to the three elements, water, air, earth; as there is no animal life in fire.

We have so far therefore three kinds of forms. (1) The pure self-subsistent form which never combines with matter. This embraces all the forms of the spiritual world. (2) Form which unites with body firmly and inseparably. These are the forms of the heavens and the stars. (3) Form which unites with body temporarily. Such are the forms of the bodies on the earth. The forms of the second and third cla.s.ses cannot exist without bodies. The form of cla.s.s number one cannot exist with body. To make the scheme complete, there ought to be a fourth kind of form which can exist with as well as without body. In other words, a form which unites with body for a time and then returns to its original state and continues to exist without body. Reason demands that the cla.s.sification should be complete, hence there must be such a form, and the only one worthy of this condition is the soul of man. We thus have a proof of the immortality of the soul.[155]

These are the ideas of the ancient sages, and we shall find that they are drawn from the Torah. Thus matter and form are indicated in the second verse of Genesis, "And the earth was _without form_ (Heb. Tohu) and _void_ (Heb. Bohu)." "Tohu" is matter; "Bohu" (?? ??? = ???) signifies that through which matter gains existence, hence form.

"Water" (Heb. Mayim) is also a general word for any of the various forms, whereas "light" (Heb. Or) stands for the pure subsistent form. By "firmament" (Heb. Rakia?) is meant the second kind of form which unites with the pure matter in a permanent and unchangeable manner. "Let there be a _firmanent_ in the midst of the _waters_" (Gen. 1, 6) indicates that the "firmament" is embraced by the bright light of the first day, that is the universal form, from which all the other forms come. "And let it divide between _water_ and _water_" (_ib._) signifies that the "firmament" stands between the self-subsistent form and the third kind of form above mentioned, namely, that which unites with body and gives rise to substances changing their forms, like minerals and plants. The "luminaries" (Heb. Meorot) correspond to the second light mentioned above. We shall find also that the order of creation as given in Genesis coincides with the account given above in the name of the ancient sages.[156]

It would seem as if the self-subsisting form and the two lights emanating from it are meant to represent the Intellect, Soul and Nature of the Neo-Platonic trinity respectively, and that Abraham bar Hiyya purposely changed the names and partly their functions in order to make the philosophical account agree with the story of creation in Genesis.

With regard to the intellectual and ethical condition of the soul and its destiny, the speculative thinkers of other nations, arguing from reason alone and having no divine revelation to guide or confirm their speculations, are agreed that the only way in which the soul, which belongs to a higher world, can be freed from this world of body and change is through _intellectual excellence_ and _right conduct_.

Accordingly they cla.s.sify souls into four kinds. The soul, they say, may have health, sickness, life, death. Health signifies _wisdom_ or _knowledge_; sickness denotes _ignorance_. Life means the _fear of G.o.d_ and _right conduct_; death is _neglect of G.o.d_ and _evil practice_.

Every person combines in himself one of the two intellectual qualities with one of the two ethical qualities. Thus we have four cla.s.ses of persons. A man may be wise and pious, wise and wicked, ignorant and pious, ignorant and wicked. And his destiny after death is determined by the cla.s.s to which he belongs. Thus when a man who is wise and pious departs this world, his soul by reason of its wisdom separates from the body and exists in its own form as before. Owing to its piety it will rise to the upper world until it reaches the pure, eternal form, with which it will unite for ever. If the man is wise and wicked, the wisdom of the soul will enable it to exist without body; but on account of its wickedness and indulgence in the desires of this world, it cannot become completely free from the creatures of this world, and the best it can do is to rise above the sublunar world of change to the world of the planets where the forms do not change, and move about beneath the light of the sun, the heat of which will seem to it like a fire burning it continually, and preventing it from rising to the upper light.

If the man is ignorant and pious, his soul will be saved from body in order that it may exist by itself, but his ignorance will prevent his soul from leaving the atmosphere of the lower world. Hence the soul will have to be united with body a second, and a third time, if necessary, until it finally acquires knowledge and wisdom, which will enable it to rise above the lower world, its degree and station depending upon the measure of intellect and virtue it possesses at the time of the last separation from the body. The soul of the man who is both ignorant and wicked cannot be saved from the body entirely, and dies like a beast.

These are the views of speculative thinkers which we may adopt, but they cannot tell us what is the content of the terms _wisdom_ and _right conduct_. Not having been privileged to receive the sacred Law, which is the source of all wisdom and the origin of rect.i.tude, they cannot tell us in concrete fashion just what a man must know and what he must do in order to raise his soul to the highest degree possible for it to attain.

And if they were to tell us what they understand by wisdom and right conduct, we should not listen to them. Our authority is the Bible, and we must test the views of the philosophers by the teaching of the Bible.

If we do this we find authority in Scripture also for belief in the immortality of the soul. Thus if we study carefully the expressions used of the various creations in the first chapter of Genesis, we notice that in some cases the divine command is expressed by the phrase, "Let there be...," followed by the name of the thing to be created; and the execution of the command is expressed by the words, "And there was...,"

the name of the created object being repeated; or the phrase may be simply, "And it was so," without naming the object. In other cases the expression "Let there be" is not used, nor the corresponding "And there was."