על השכר והעונש ז׳On Rewards and Punishments 7
א׳
1Now the fact that He IS, which can be apprehended under the name of His subsistence, is not apprehended by all or at any rate not in the best way. Some distinctly deny that there is such a thing as the Godhead. Others hesitate and fluctuate as though unable to state whether there is or not. Others whose notions about the subsistence of God are derived through habit rather than thinking from those who brought them up, believe themselves to have successfully attained to religion yet have left on it the imprint of superstition.
ב׳
2[41] Others again who have had the strength through knowledge to envisage the Maker and Ruler of all have in the common phrase advanced from down to up. Entering the world as into a well-ordered city they have beheld the earth standing fast, highland and lowland full of sown crops and trees and fruits and all kinds of living creatures to boot; also spread over its surface, seas and lakes and rivers both spring fed and winter torrents. They have seen too the air and breezes so happily tempered, the yearly seasons changing in harmonious order, and over all the sun and moon, planets and fixed stars, the whole heaven and heaven’s host, line upon line, a true universe in itself revolving within the universe.
ג׳
3[42] Struck with admiration and astonishment they arrived at a conception according with what they beheld, that surely all these beauties and this transcendent order has not come into being automatically but by the handiwork of an architect and world maker; also that there must be a providence, for it is a law of nature that a maker should take care of what has been made.
ד׳
4[43] These no doubt are truly admirable persons and superior to the other classes. They have as I said advanced from down to up by a sort of heavenly ladder and by reason and reflection happily inferred the Creator from His works. But those, if such there be, who have had the power to apprehend Him through Himself without the co-operation of any reasoning process to lead them to the sight, must be recorded as holy and genuine worshippers and friends of God in very truth.
ה׳
5[44] In their company is he who in the Hebrew is called Israel but in our tongue the God-seer who sees not His real nature, for that, as I said, is impossible—but that He IS. And this knowledge he has gained not from any other source, not from things on earth or things in Heaven, not from the elements or combinations of elements mortal or immortal, but at the summons of Him alone who has willed to reveal His existence as a person to the suppliant.
ו׳
6[45] How this access has been obtained may be well seen through an illustration. Do we behold the sun which sense perceives by any other thing than the sun, or the stars by any others than the stars, and in general is not light seen by light? In the same way God too is His own brightness and is discerned through Himself alone, without anything co-operating or being able to co-operate in giving a perfect apprehension of His existence.
ז׳
7[46] They then do but make a happy guess, who are at pains to discern the Uncreated, and Creator of all from His creation, and are on the same footing as those who try to trace the nature of the monad from the dyad, whereas observation of the dyad should begin with the monad which is the starting-point. The seekers for truth are those who envisage God through God, light through light.
