And yet the adhortatory speech of your father's imposes no irresistible necessity upon you, to turn of your own accord and at the instigation of your own mind to better things; for he "Go and see, says, behold, consider, and meditate in the matter with entire accuracy. For you ought first to know the affair concerning which you are going to labour, and then after that to proceed to a care how to accomplish it. But after you have examined into it, and after you have inspected it carefully, casting your eyes over the whole of the business, then examine, Iesides, those who have already given their attention to the matter, and who have become practisers of it, whether now that they do this they are in a sound state, and not mad, as the lovers of pleasure think who calumniate them and cover them with ridicule. And do not form a positive judgment in your own mind either as to the appearance of the matter, or as to the soundness of condition enjoyed by those who practise these things, before you have reported the matter to and laid it before the father; for the opinions of those who have only lately begun to learn are unstable and without any firm foundation; but the sentiment of those who have made some advance are solid, and from their opinions they must of necessity derive firmness and steadiness.

V. Therefore, O my mind, if you in this manner investigate the holy thoughts of God with which man is inspired by divine agency and the laws of such men as love God, you will not be compelled to admit any thing lowly, anything unworthy, of their greatness. For how could any man who is endowed with sound sense and wisdom, receive this very thing concerning which our present discussion now is? Can any one believe that there was such a great want of servants and attendants in the household of Jacob who was possessed of treasures equal to those of a king, that it was necessary for him to send his son away to a distant country to bring him word of the health of his other children and of his flocks? His grandfather, besides the multitude of captives whom he had carried off when he defeated the nine kings, had more than three hundred domestic servants, and all this household had suffered no diminution, but rather, as time advanced, all his wealth had received great increase in all its parts.

Would he not then, when he had an abundance of servants of all kinds ready to his band, have preferred sending one of

them, to sending his son, whom he loved above all things, on a business which any one of the lowest of his servants could easily have brought to a successful issue?

VI. But you see that he here gives a superfluously minute description of the country from which he sends him forth, in a way which all but commands us to forsake the strict letter of what is written. "For out of the valley of Chebron," now the name Chebron, when interpreted, means conjoined and associated, being a figurative way of intimating our body which is conjoined and which is associated in a sort of companionship and friendship with the soul. Moreover, the organs of the outward senses have valleys, great ducts to receive everything external which is an object of the outward senses, which collect together an infinite number of distinctive qualities, and by means of those ducts pour them in upon the mind, and wash it out, and bring it in the depths. On this account, in the law concerning leprosy, it is expressly ordered, "when in any house hollows appear of a pale or fiery red colour, that the inhabitants shall take out the stones in which such hollows appear, and put in other stones in their places ;' that is to say, when different destructive qualities which the pleasures and the appetites, and the passions akin to them, have wrought in men, weighing down and oppressing the whole soul, have made it more hollow and more lowly than its natural condition would be, it is well to remove the reasons which are the cause of this weakness, and to bring in such in their stead as are sound by a legitimate style of education and a healthy kind of discipline.

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VII. Seeing therefore that Joseph has wholly entered into the hollow valleys of the body and of the outward senses, he invites him to come forth out of his holes, and to bring forward the free air of perseverance, going as a pupil to those who were formerly practisers of it themselves, and who are now become teachers of it; but he who appears to himself to have made progress in this, is found to be in error; "For a man," says the holy scripture, "found him wandering in the plain," showing that it is not labour by itself, intrinsically considered, but labour with skill, that is good. For as it is of no use to study music in an unmusical manner, nor grammar without any attention to its true principles, nor, in short, any art whatever in a manner either devoid of art or proceeding on false rules of art, but • Leviticus xiv. 36. † Genesis xxxvii. 15.

each art must be cultivated on a strict obedience to its rules; so also it is of no avail to apply one's self to the study of wisdom in a crafty spirit, or to the study of temperance in a niggardly and illiberal frame of mind, nor to courage rashly, nor to piety superstitiously, nor, in fact, to any other science which is in accordance with virtue in an unscientific manner. For all these steps are confessedly erroneous. In reference to which, a law has been delivered to us "to pursue what is just in a just manner," that we may cultivate justice and every other virtue by those works which are akin to it, and not by those which are contrary to it.

If, therefore, you see any one desiring meat or drink at an unseasonable time, or repudiating baths or ointments at the proper season, or neglecting the proper clothing for his body, or lying on the ground and sleeping in the open air, and by such conduct as this, pretending to a character for temperance and self-denial, you, pitying his self-deception, should show him the true path of temperance, for all the practices in which he has been indulging are useless and profitless labours, oppressing both his soul and body with hunger and all sorts of other hardships.

Nor if anyone, using washings and purifications, soils his mind, but makes his bodily appearance brilliant; nor if again out of his abundant wealth he builds a temple with brilliant a artments of all kinds, at a vast expense; nor if he offers up h catombs and never ceases sacrificing oxen; nor if he adorns temples with costly offerings, bringing timber in abundauce, and skilful ornaments, more valuable than any of gold or silver, still let him not be classed among pious men, for he also has wandered out of the way to piety, looking upon ceremonious worship as equivalent to sanctity, and giving gifts to the incorruptible being who will never receive such offerings, and flattering him who can never listen to flattery, who loves genuine worship (and genuine worship is that of the soul which offers the only sacrifice, plain truth), and rejects all spurious ministrations, and those are spurious which are only displays of external riches and extravagance.

VIII. But some say that the proper name of the man who found him wandering in the plain is not mentioned, and they themselves are in some degree mistaken here, because they are

* Deuteronomy xvi. 20.

unable clearly to discover the true way of this business, for if they had not been mutilated as to the eye of the soul, they would have known that of one who is truly a man, the most proper, and appropriate, and felicitous name is this very name of man, being the most appropriate appellation of a well regulated and rational mind. This man, dwelling in the soul of each individual, is found at one time to be a ruler and monarch, and at another time to be a judge and umpire of the contests which take place in life. At times also he takes the place of a witness and accuser, and without being seen he corrects us from within, not suffering us to open our mouths, but taking up, and restraining, and bridling, with the reins of conscience the self-satisfied and restive course of the tongue.

This convicting feeling it is which inquires of the soul when it sees it wandering about, What seekest thou? Is it wisdom? why then do you go after wickedness? Or is it temperance? but this path of yours leads to niggardliness. Or is courage? by this path you will only arrive at rashness. Or are you in pursuit of piety? this is the road to superstition. But if it should say that it is seeking words of wisdom, and that it is longing for them, as for what is nearest akin to its own race, we must not give implicit belief to this, for the question was not, Where are they feeding their flocks? but Where are they tending them? for they who feed their flocks supply nourishment, and all the objects of the outward senses to the animal of the outward senses devoid of reason and insatiable; by means of which outward senses and their indulgence, we become unable to govern ourselves and fall into misfortune; but they who tend their flocks, having the power of rulers and governors, make those gentle which were fierce before, checking the mighty power of the appetites. If, therefore, he was in all sincerity seeking the practices of virtue, he would have sought for them among kings, and not among cup-bearers, or cooks, or confectioners, for these last prepare things which have reference to pleasure, but the former are masters of pleasure.

IX. Therefore the man, who saw the deceit, answered rightly, "They are departed hence." And he shows here the mass of the body; clearly proving that all those by whom labour is practised for the sake of the acquisition of virtue, having left the regions of earth, have determined on contem

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plating only what is sublime, dragging with them no stain of the body. For he says, too, that he had heard them say, "Let us go to Dotham :" and the name Dotham, being interpreted, means a sufficient leaving;" showing that it was with no moderate resolution, but with extreme determination that they had decided on leaving and abandoning all those things which do not co-operate towards virtue, just as the customs of women had ceased any longer to affect Sarah. But the passions are female by nature, and we must study to quit them, showing our preference for the masculine characters of the good dispositions.

Therefore the interpreter of divers opinions. the wandering Joseph, is found in the plain, that is to say, in a contention of words, having reference to political considerations rather than to useful truth; but there are some adversaries who, by reason of their vigorous body, their antagonists having succumbed, have gained the prize of victory without a struggle, not having even had, to descend into the arena to contend for it, but obtaining the chief honours on account of their incomparable strength. Using such a power as this with reference to the most divine thing that is in us, namely, our mind, "Isaac goes forth into the plain;" not for the purpose of contending with any body, since all those who might have been his antagonists, are terrified at the greatness and exceeding excellence of his nature in all things; but only wishing to meet in private, and to converse in private with the fellow traveller and guide of his path and of his soul, namely God. And the clearest possible proof of this is, that no one who conversed with Isaac was a mere mortal. Rebecca, that is perseverance, asks her servant, seeing but one person, and having no conception but of one only, "Who is this man who is coming to meet us?" For the soul which perseveres in what is good, is able to comprehend all self-taught wisdom, which is named Isaac, but is not yet able to see God, who is the guide of wisdom. Therefore, also, the servant confirming the fact that he cannot be comprehended who is invisible, and who converses with man invisibly, says, "He is my lord," pointing to Isaac alone. For it is not natural that, if two persons were in sight, he should point to one alone; but the person whom

* Genesis xxiv. 68.