A History of Mediaeval Jewish Philosophy Part 10

Bahya, as we have seen, regards as G.o.d's essential attributes, existence, unity, eternity. Herein, too, he seems to antic.i.p.ate Maimonides who insists against the believers in essential attributes that the attributes, living, omnipotent, omniscient, having a will, are no more essential than any other, but like the rest of the qualities ascribed to G.o.d have reference to his activity in nature.[119]

We have now gone through Bahya's philosophical chapter giving us the metaphysical basis of his ethico-religious views. That his purpose is practical and not theoretical is clear from his definition of what he calls the "acknowledgment of the unity of G.o.d with full heart," not to speak of the t.i.tle of the book itself, the meaning of which we explained at the beginning of this section, and the nine chapters in Bahya's work following upon the first, which const.i.tute its real essence and purpose.

To acknowledge the unity of G.o.d with full heart means, he tells us, that one must first know how to prove the existence and unity of G.o.d, to distinguish G.o.d's unity from every other, and then to make his heart and his tongue unite in this conception.[120] It is not a matter of the intellect merely, but of the heart as affecting one's practical conduct.

The adequacy of the conception is destroyed not merely by thinking of G.o.d as multiple, or by wors.h.i.+ping images, sun, moon and stars; it is made null and void likewise by hypocrisy and pretence, as when one affects piety before others to gain their favor or acquire a reputation.

The same disastrous result is brought about by indulging the low physical appet.i.tes. Here the wors.h.i.+p of the appet.i.tes is brought into compet.i.tion and rivalry with devotion to the one G.o.d.[121]

Our object being to trace the philosophical conceptions in mediaeval Jewish literature, we cannot linger long in the study of the rest of Bahya's masterpiece, which is homiletical and practical rather than theoretic, and must content ourselves with a very brief resume of its princ.i.p.al contents.

In studying the nature and attributes of G.o.d we reached the conclusion that while a knowledge of him is absolutely necessary for a proper mode of life, we cannot form an idea of him as he is in himself, and are left to such evidence as we can gather from the world of which he is the author. It becomes our duty, therefore, to study nature, as a whole and in its parts, conscientiously and minutely, in order to realize clearly the goodness and wisdom of G.o.d as exhibited therein. For various reasons we are apt to neglect this study and miss the insight and benefits arising therefrom. Chief among these hindering circ.u.mstances are our excessive occupations with the pleasures of this world, and the accidents and misfortunes to which mortal is heir, which blind him to his real good, and prevent him from seeing the blessing in disguise lurking in these very misfortunes.

But it is clear that man has a duty to study the divine goodness and wisdom as exhibited in nature, else of what use is his faculty of reason and intelligence, which raises him above the beast. If he neglects it, he places himself below the latter, which realizes all the functions of which it is capable. Bible and Talmud are equally emphatic in urging us to study the wonders of nature.

The variety of natural phenomena and the laws they exhibit give evidence of the personality of G.o.d and the existence of his will. A being without will, acting by necessity of nature, acts with unswerving uniformity.

Heaven and earth, plant and animal, all creatures great and small, bear witness, in their structure and relations, in their functions and mutual service and helpfulness, to the wisdom and goodness of G.o.d. Above all is this visible in man, the highest of earthly beings, the microcosm, the rational creature, the discoverer and inventor of arts and sciences. In the laws and statutes which were given to him for the service of G.o.d, and in the customs of other nations which take the place of our divine law, we see G.o.d's kindness to man in securing his comfort in this world and reward in the next.

Pride is the great enemy of man, because it prevents him from appreciating what he owes to G.o.d's goodness. Pride makes him feel that he deserves more than he gets, and blinds him to the truth.[122]

We all recognize the duty of grat.i.tude to a fellow man who has done us a favor, although all such cases of benefit and service between man and man, not excepting even the kindness of a father to his child, will be found on examination to be of a selfish nature. The benefit to self may not in all cases be conscious, but it is always there. It is a father's nature to love his child as part of himself. Moreover, these human favors are not constant, and the person benefited stands comparatively on the same level of existence and worth as his benefactor. How much greater then is the duty inc.u.mbent upon us to appreciate G.o.d's favors which are not selfish, which are constant, and which are bestowed by the greatest of all beings upon the smallest of all in respect of physical strength.

The only way in which man can repay G.o.d for his kindness, and show an appreciation thereof is by submitting to him and doing those things which will bring him nearer to G.o.d. In order to realize this it is necessary to abandon the bad qualities, which are in principle two, love of pleasure and love of power. The means enabling one to obtain this freedom are to abstain from too much eating, drinking, idling, and so on, for the first, and from too much gossip, social intercourse, and love of glory for the second. It may be difficult to do this, but one must make up one's mind to it, like the invalid who is ready to lose a limb in order to save his life.

The problem of free will is perplexing indeed and interferes with the proper att.i.tude toward G.o.d and his wors.h.i.+p. The best way out of the difficulty is to act as if we were free, and on the other hand to have confidence in G.o.d as the author of everything.

We have seen that the reason bids us recognize our duty to G.o.d in return for his goodness to us. At the same time we are not left to the suggestions and promptings of the reason alone. We have a positive law prescribing our conduct and the manner and measure of expressing our grat.i.tude to G.o.d. This is made necessary by the const.i.tution of man's nature. He is a composite of body and spirit. The former is at home in this lower world and is endowed with powers and qualities which tend to strengthen it at the expense of the spirit, a stranger in this world.

Hence the necessity of a positive law to cure the spirit from the ills of the body by forbidding certain kinds of food, clothing, s.e.xual indulgence, and so on, which strengthen the appet.i.tes, and commanding such actions as prayer, fasting, charity, benevolence, which have the opposite tendency of strengthening the reason.

The positive law is necessary and useful besides because it prescribes the middle way, discouraging equally the extremes of asceticism and of self-indulgence. It regulates and defines conduct, and makes it uniform for old and young, intelligent and unintelligent. It inst.i.tutes new occasions of wors.h.i.+p and thanksgiving as history reveals new benefactions of G.o.d to his people in various generations. The law also contains matters which the reason alone would not dictate, and of which it does not understand the meaning. Such are the "traditional commandments." The reason why the law prescribes also some of the principles of the "rational commandments" is because at that time the people were so sunk in their animal desires that their minds were weakened, and there was need of putting both cla.s.ses of commandments on the same level of positive prescription. But now the intelligent person observes them in accordance with their distinct origin, whereas the ma.s.ses simply follow the law in both.

The admonition of the positive law serves as an introduction to the suggestions of our own reason and prepares the way for the latter. The first is absolutely necessary for the young, the women and those of weak intellectual power. To wors.h.i.+p G.o.d not merely because the law prescribes it, but because reason itself demands it denotes a spiritual advance, and puts one in the grade of prophets and pious men chosen of G.o.d. In this world their reward is the joy they feel in the sweetness of divine service; in the next world they attain to the spiritual light which we cannot declare or imagine.[123]

One of the duties of the heart is to trust in G.o.d. Apart from the Bible which commands us to have trust in G.o.d, we can come to the same conclusion as a result of our own reflection. For in G.o.d alone are combined all the conditions necessary to confidence. He has the power to protect and help us, and the knowledge of our needs. He is kind and generous and has a love for us and an interest in our welfare, as we have shown in a previous discussion. Trust in G.o.d is of advantage religiously in giving a person peace of mind, independence and freedom to devote himself to the service of G.o.d without being worried by the cares of the world. He is like the alchemist who changes lead into silver, and silver into gold. If he has money he can make good use of it in fulfilling his duties to G.o.d and man. If he has not, he is grateful for the freedom from care which this gives him. He is secure against material worries. He does not have to go to distant lands to look for support, or to engage in hard and fatiguing labor, or to exploit other people. He chooses the work that is in consonance with his mode of life, and gives him leisure and strength to do his duty to G.o.d and man.

The suffering of the good and the prosperity of the bad, which apparently contradicts our conclusion, is a problem as old as the world, and is discussed in the Bible. There is no one explanation to cover all cases, hence no solution is given in the Bible. But several reasons may be brought forward for this anomaly. The righteous man may suffer by way of punishment for a sin he has committed. He may suffer in this world in order that he may be rewarded in the next. His suffering may be an example of patience and goodness to other people; especially in a bad generation, to show off their wickedness by contrast with his goodness.

Or finally the good man may be punished for not rebuking his generation of evil doers. In a similar way we may explain the prosperity of the wicked.

Trust in G.o.d does not signify that one should neglect one's work, be careless of one's life, health and well-being, or abandon one's effort to provide for one's family and dependents. No, one must do all these things conscientiously, at the same time feeling that if not for the help of G.o.d all effort would be in vain. In the matter of doing one's duty and observing the commandments, whether of the limbs or the heart, trust in G.o.d can apply only to the last step in the process, namely, the realization in practice. He must trust that G.o.d will put out of the way all obstacles and hindrances which may prevent him from carrying out his resolutions. The choice and consent must come from a man's own will, which is free. The most he may do is to trust that G.o.d may remove temptations.

While it is true that good deeds are rewarded in this world as well as in the next, a man must not trust in his deeds, but in G.o.d. It may seem strange that there is no reference in the Bible to reward in the hereafter. The reasons may be the following. Not knowing what the state of the soul is without the body, we could not understand the nature of future reward, and the statement of it in the Bible would not have been a sufficient inducement for the people of that time to follow the commandments. Or it is possible that the people knew by tradition of reward after death, hence it was not necessary to specify it.

As knowledge of nature and of G.o.d leads to trust in him, so ignorance leads away from it. It is as with a child, who develops in his manner of trusting in things; beginning with his mother's breast and rising gradually as he grows older and knows more, until he embraces other persons and attains to trust in G.o.d.[124]

We said before (p. 83) that the duties of the limbs are imperfect unless accompanied by the intention of the heart. A man's motive must be sincere. It must not be his aim to gain the favor of his fellowmen or to acquire honor and fame. The observance of the prescribed laws must be motived by the sole regard for G.o.d and his service. This we call the "unity of conduct." The meaning is that a man's act and intention must coincide in aiming at the fulfilment of G.o.d's will. In order to realize this properly one must have an adequate and sincere conception of G.o.d's unity as shown above; he must have an appreciation of G.o.d's goodness as exhibited in nature; he must submit to G.o.d's service; he must have trust in G.o.d alone as the sole author of good and evil; and correspondingly he must abstain from flattering mankind, and must be indifferent to their praise and blame; he must fear G.o.d, and have respect and awe for him.

When he is in the act of fulfilling his spiritual obligations, he must not be preoccupied with the affairs of this world; and finally he must always consult his reason, and make it control his desires and inclinations.[125]

Humility and lowliness is an important element conducive to "unity of conduct." By this is not meant that general helplessness in the face of conditions, dangers and injuries because of ignorance of the methods of averting them. This is not humility but weakness. Nor do we mean that timidity and loss of countenance which one suffers before a superior in physical power or wealth. The true humility with which we are here concerned is that which one feels constantly before G.o.d, though it shows itself also in such a person's conduct in the presence of others, in soft speech, low voice, and modest behavior generally, in prosperity as well as adversity. The truly humble man practices patience and forgiveness; he does good to mankind and judges them favorably; he is contented with little in respect to food and drink and the needs of the body generally; he endures misfortune with resignation; is not spoiled by praise, nor irritated by blame, but realizes how far he is from perfection in the one case, and appreciates the truth of the criticism in the other. He is not spoiled by prosperity and success, and always holds himself under strict account. G.o.d knows it, even if his fellowmen do not.

Humility, as we have described it, is not, however, incompatible with a certain kind of pride; not that form of it which boasts of physical excellence, nor that arrogance which leads a man to look down upon others and belittle their achievements. These forms of pride are bad and diametrically opposed to true humility. Legitimate mental pride is that which leads a person blessed with intellectual gifts to feel grateful to G.o.d for his favor, and to strive to improve his talents and share their benefits with others.[126]

Humility is a necessary forerunner of repentance and we must treat of this duty of the heart next. It is clear from reason as well as from the Law that man does not do all that is inc.u.mbent upon him in the service of G.o.d. For man is composed of opposite principles warring with each other, and is subject to change on account of the change of his mental qualities. For this reason he needs a law and traditional custom to keep him from going astray. The Bible also tells us that "the imagination of the heart of man is evil from his youth" (Gen. 8, 21). Therefore G.o.d was gracious and gave man the ability and opportunity to correct his mistakes. This is repentance.

True repentance means return to G.o.d's service after having succeeded in making the reason the master of the desires. The elements in repentance are, (1) regret; (2) discontinuance of the wrong act; (3) confession and request for pardon; (4) promise not to repeat the offence.

In respect to gravity of offence, sins may be divided into three cla.s.ses: (1) Violation of a positive commandment in the Bible which is not punished by "cutting off from the community." For example, dwelling in booths, wearing fringes, and shaking the palm branch. (2) Violation of a negative commandment not so punished. (3) Violation of a negative commandment the penalty for which is death at the hands of the court, and being "cut off" by divine agency; for example, profanation of the divine name or false oath. In cases of the first cla.s.s a penitent is as good as one who never sinned. In the second cla.s.s he is even superior, because the latter has not the same prophylactic against pride. In the third cla.s.s the penitent is inferior to the one who never sinned.

Another cla.s.sification of offences is in two divisions according to the subject against whom the offence is committed. This may be a human being, and the crime is social; or it may be G.o.d, and we have sin in the proper sense of the term. Penitence is sufficient for forgiveness in the latter cla.s.s, but not in the former. When one robs another or insults him, he must make restoration or secure the pardon of the offended party before his repentance can be accepted. And if the person cannot be found, or if he died, or is alive but refuses to forgive his offender, or if the sinner lost the money which he took, or if he does not know whom he robbed, or how much, it may be impossible for him to atone for the evil he has done. Still if he is really sincere in his repentance, G.o.d will help him to make reparation to the person wronged.[127]

Self-examination is conducive to repentance. By this term is meant taking stock of one's spiritual condition so as to know the merits one has as well the duties one owes. In order to do this conscientiously a man must reflect on the unity of G.o.d, on his wisdom and goodness, on the obedience which all nature pays to the laws imposed upon it, disregard of which would result in the annihilation of all things, including himself. A man should review his past conduct, and provide for his future life, as one provides for a long journey, bearing in mind that life is short, and that he is a stranger in this world with no one to help him except the goodness and grace of his maker. He should cultivate the habit of being alone and not seek the society of idlers, for that leads to gossip and slander, to sin and wrong, to vanity and neglect of G.o.d. This does not apply to the company of the pious and the learned, which should be sought. He should be honest and helpful to his friends, and he will get along well in this world. All the evils and complaints of life are due to the fact that people are not considerate of one another, and everyone grabs for himself all that he can, more than he needs. One should examine anew the ideas one has from childhood to be sure that he understands them in the light of his riper intellect. He should also study again the books of the Bible and the prayers which he learned as a child, for he would see them now in a different light. He must try to make his soul control his body, strengthening it with intellectual and spiritual food for the world to come. These efforts and reflections and many others of a similar kind tend to perfect the soul and prepare it to attain to the highest degree of purity, where the evil desire can have no power over her.[128]

In self-examination temperance or abstemiousness plays an important role. Let us examine this concept more closely. By abstemiousness in the special sense in which we use it here we do not mean that general temperance or moderation which we practice to keep our body in good order, or such as physicians prescribe for the healthy and the sick, bidding them abstain from certain articles of food, drink, and so on. We mean rather a more stringent abstemiousness, which may be called separation from the world, or asceticism. We may define this to mean abstention from all corporeal satisfactions except such as are indispensable for the maintenance of life.

Not everyone is required to practice this special form of temperance, nor is it desirable that he should, for it would lead to extinction of the human race. At the same time it is proper that there shall be a few select individuals, ascetic in their habits of life, and completely separated from the world, to serve as an example for the generality of mankind, in order that temperance of the more general kind shall be the habit of the many.

The object of G.o.d in creating man was to try the soul in order to purify it and make it like the angels. It is tried by being put in an earthy body, which grows and becomes larger by means of food. Hence G.o.d put into the soul the desire for food, and the desire for s.e.xual union to perpetuate the species; and he made the reward for the satisfaction of these desires the pleasure which they give. He also appointed the "evil inclination" to incite to all these bodily pleasures. Now if this "evil inclination" gets the upper hand of the reason, the result is excess and ruin. Hence the need of general abstemiousness. And the ascetic cla.s.s serve the purpose of reinforcing general temperance by their example.

But in the asceticism of the few there is also a limit beyond which one should not go. Here too the middle way is the best. Those extremists who leave the world entirely and live the life of a recluse in the desert, subsisting on gra.s.s and herbs, are farthest from the middle way, and the Bible does not approve of their mode of life, as we read in Isaiah (45, 18) "The G.o.d that formed the earth and made it; he that hath established it,--not in vain did he create it, he formed it to be inhabited." Those are much better who without leaving for the desert pa.s.s solitary lives in their homes, not a.s.sociating with other people, and abstaining from superfluities of all kinds. But the best of all are those who adopt the mildest form of asceticism, who separate from the world inwardly while taking part in it outwardly, and a.s.sisting in the ordinary occupations of mankind. These are commended in the Bible.

Witness the prayer of Jacob (Gen. 28, 20), the fasting of Moses forty days and forty nights on the mount, the fasting of Elijah, the laws of the n.a.z.irite, Jonadab ben Rechab, Elisha, prescriptions of fasting on various occasions, and so on.[129]

The highest stage a man can reach spiritually is the love of G.o.d, and all that preceded has this as its aim. True love of G.o.d is that felt toward him for his own sake because of his greatness and exaltation, and not for any ulterior purpose.

The soul is a simple spiritual substance which inclines to that which is like it, and departs from what is material and corporeal. But when G.o.d put the soul into the body, he implanted in it the desire to maintain it, and it was thus affected by the feelings and desires which concern the health and growth of the body, thus becoming estranged from the spiritual.

In order that the soul shall attain to the true love of G.o.d, the reason must get the upper hand of the desires, all the topics treated in the preceding sections must be taken to heart and sincerely and conscientiously acted upon. Then the eyes of the soul will be opened, and it will be filled with the fear and the love of G.o.d.[130]

CHAPTER VII

PSEUDO-BAHYA

It had been known for a number of years that there was a ma.n.u.script treatise in Arabic on the soul, which was attributed on the t.i.tle page to Bahya. In 1896 Isaac Broyde published a Hebrew translation of this work under the t.i.tle "Torot ha-Nefesh," ("Reflections on the Soul").[131] The original Arabic was edited by Goldziher in 1907.[132]

The Arabic t.i.tle is "Ma?ani al-Nafs," and should be translated "Concepts of the soul," or "Attributes of the soul."

There seems little doubt now that despite the ascription on the t.i.tle page of the ma.n.u.script, the treatise is not a work of Bahya. It is very unlikely that anything written by so distinguished an author as Bahya, whose "Duties of the Hearts" was the most popular book in the middle ages, should have been so thoroughly forgotten as to have left no trace in Jewish literature. Bahya as well as the anonymous author refer, in the introductions to their respective works, to their sources or to their own previous writings. But there is no reference either in the "Duties of the Hearts" to the "Attributes of the Soul," or in the latter to the former. A still stronger argument against Bahya as the author of our treatise is that derived from the content of the work, which moves in a different circle of ideas from the "Duties of the Hearts." Our anonymous author is an outspoken Neo-Platonist. He believes in the doctrine of emanation, and arranges the created universe, spiritual and material, in a descending series of such emanations, ten in number. The Mutakallimun he opposes as being followers of the "Naturalists," who disagree with the philosophers as well as the Bible. Bahya, on the other hand, is a strict follower of the Kalam in his chapter on the "Unity,"

as we have seen (p. 86), and the Neo-Platonic influence is very slight.

There is no trace of a graded series of emanations in the "Duties of the Hearts."[133]

The sources of the "Attributes of the Soul" are no doubt the various Neo-Platonic writings current among the Arabs in the tenth and eleventh centuries, of which we spoke in the Introduction (p. xx) and in the chapter on Gabirol (p. 63 f.). Gabirol himself can scarcely have had much influence on our author, as the distinctive doctrine of the "Fons Vitae" is absent in our treatise. The reader will remember that matter and form, according to Gabirol, are at the basis not merely of the corporeal world, but that they const.i.tute the essence of the spiritual world as well, the very first emanation, the Universal Intelligence, being composed of universal matter and universal form. As we shall see this is not the view of the "Attributes of the Soul." Matter here occupies the position which it has in Plotinus and in the encyclopaedia of the Brethren of Purity. It is the fourth in order of emanations, and the composition of matter and form begins with the celestial sphere, which is the fifth in order. Everything that precedes matter is absolutely simple. At the same time it seems clear that he was familiar with Gabirol's doctrine of the will. For in at least two pa.s.sages in the "Attributes of the Soul" (chs. 11 and 13)[134] we have the series, vegetative soul, spheral impression, [psychic power--omitted in ch. 13], universal soul, intellect, will.

The "Categories" of Aristotle is also clearly evident in the "Attributes of the Soul." It is the ultimate source of the definition of accident as that which resides in substance without being a part of it, but yet in such a way that without substance it cannot exist.[135] The number of the species of motion as six[136] points in the same direction. This, however, does not prove that the author read the "Categories." He might have derived these notions, as well as the list of the ten categories, from the writings of the Brethren of Purity. The same thing applies to the statement that a spiritual substance is distinguished from a corporeal in its capacity of receiving its qualities or accidents without limits.[137] This probably goes back to the De Anima of Aristotle where a similar contrast between the senses and the reason is used as an argument for the "separate" character of the latter. The doctrine of the mean in conduct[138] comes from the ethics of Aristotle.

The doctrine of the four virtues and the manner of their derivation is Platonic,[139] and so is the doctrine of reminiscence, viz., that the soul recalls the knowledge it had in its previous life.[140]

Ibn Sina is one of the latest authors mentioned in our work; hence it could not have been written much before 1037, the date of Ibn Sina's death. The _terminus ad quem_ cannot be determined.

As the t.i.tle indicates, the anonymous treatise is concerned primarily with the nature of the soul. Whatever other topics are found therein are introduced for the bearing they have on the central problem. A study of the soul means psychology as well as ethics, for a complete determination of the nature of the soul necessarily must throw light not only upon the origin and activity of the soul, but also upon its purpose and destiny.

The first error, we are told, that we must remove concerning the soul, is the doctrine of the "naturalists," with whom the Mu?tazilites among the Arabs and the Karaites among the Jews are in agreement, that the soul is not an independent and self-subsistent ent.i.ty, but only an "accident" of the body. Their view is that as the soul is a corporeal quality it is dependent for its existence upon the body and disappears with the latter. Those of the Mu?tazilites who believe in "Mahad"