Under Tiberius, in the year 16, soothsayers, astrologers and magi were expelled from Italy. Divination had become a capital crime that one would pay with one’s life. A new millennium had begun, but no one suspected it. Times were changing faster than people’s minds. And the Roman religion had to defend itself foot to foot against barbaric ideas from elsewhere.
Long gone was then the time of Moses, who saw in the light what thought could not embrace. Long gone, the time of the prophets, who received dreams and visions, images and words.
Long gone also, was the time of the Chaldean magi and the Avestic and Vedic priests. Possessed of a divine madness, they could, it is said, predict the future by their power of enthusiasm, their capacity for ecstasy.
The words ‘enthusiasm’ and ‘ecstasy’ translate by means of Greek words and roots experiences of a probably universal nature. But do these words adequately reflect the variety of ‘visions’ and the diversity of ‘seers’ throughout the world and throughout history? How can this be ascertained? How can we organize the timeless archaeology of enthusiasm, launch the worldwide excavations of the ecstatic states?
When the divine penetrates the human, it overturns all that is known, all that is acquired, all that can be expressed, all that can be dictated. Everything is overturned, but it also seems that the mind receives, if we believe the testimonies, a capacity for understanding, comprehension and conviction, without any possible comparison. The prophet ‘hears’ or ‘sees’ in an instant thoughts which he considers ‘divine’ but which he makes his own, and to a certain extent he can communicate them to others and find attentive ears. This is where the true prophet is revealed.
After God breathed thoughts and laws into Moses’ mind, Moses in turn repeated them to Aaron. This double operation (first through divine breath, then through human speech) can be understood as an allegory. Moses is above all God’s interpreter. Firstly, he represents His Intelligence, then His Word. The Intelligence first grasps Moses entirely. What can be said of this? The texts are opaque, difficult to interpret. As for the Word that Moses repeated to Aaron, it represented the prophetic act itself, the decisive leap out of the sanctuary of ecstasy into freedom.
Free, the prophet is also bound, from above and below, – bound to heaven by Intelligence, bound to earth by the Word. Philo sums up: « The soul has an earthly base, but it has its summit in pure Intelligence.”i
For my part, I would add that the most important thing is not in fact to be found in Intelligence, which assails the soul entirely and subjugates it, nor in the Word, whose task is to give meaning to the unspeakable and then bring the worlds together.
What is really important, for the rest of the ages, and for its truly unspeakable implications, is the absolute freedom of the soul (here the soul of Moses) which has been able to free itself from ecstasy, then to transcend the innumerable constraints of the human word, and finally to launch a bridge over unfathomable chasms.
What a lesson!
What an encouragement!
iPhilo, De Somn. 1. 146