על הכרובים י״אOn the Cherubim 11
א׳
1[35] And these pursuits, though they have no vocal organs, will utter the language which speaks in the reality of facts, a language which is plainer than the language of the tongue. “False slanderer,” they will cry, “are we not they on whom you rode proud-necked as on some beast of burden? Have we ever in mere insolence brought disaster on you? (Numb. 22:30). Behold the armed angel, the reason of God, standing in the way against you (ibid. 31), the source through whom both good and ill come to fulfilment. See where he stands.
ב׳
2[36] Why then blame us now, on whom you cast no blame before, when things fared well with you? We stay the same, we change not a jot of our nature. But the tests you use are false and your impatience is without reason. If you had learnt from the first that it is not your life-pursuits which bring your share in good or ill, but the divine reason, the ruler and steersman of all, you would bear with more patience what befalls you, and cease from slandering and ascribing to us what we have no power to bring about.
ג׳
3[37] If then that ruler should in turn subdue those warring elements, scatter the thoughts of disheartenment which war brings, and send a message of peace to your life, you will give us the hand of friendship with a bright and cheerful face, though we are what we ever were. But we are not elated at your goodwill, nor care we for your anger. We know that we cause not good or ill, though you imagine such things of us. It were as foolish to lay a prosperous voyage or the disasters of shipwreck to the charge of the sea itself instead of to the changes of the winds, which sometimes blow gently, sometimes in fiercest riot. For stillness is the natural self-engendered quality of all water,
ד׳
4[38] but when the favouring breeze follows behind the rudder and every reef is let out, the ship with full sail goes safely to the harbour, and again when a head-wind swoops suddenly down against the prow it raises a wild commotion, and overturns the bark. And all this is laid to the charge of the guiltless sea, though plainly it is calm or stormy according to the lightness or the violence of the winds.”
ה׳
5[39] Surely all this is sufficient proof that nature who has provided for men a mighty champion in reason makes him who can use this champion aright a truly happy and reasonable being. Him who cannot use it aright she leaves to unreason and misery.
