json/Second Temple/Philo/On Mating with the Preliminary Studies/English/merged.json

{
    "title": "On Mating with the Preliminary Studies",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/On_Mating_with_the_Preliminary_Studies",
    "text": {
        "Introduction": [
            "ON MATING WITH THE PRELIMINARY STUDIES (DE CONGRESSU QUAERENDAE ERUDITIONIS GRATIA) <br>ANALYTICAL INTRODUCTION",
            "The subject of this treatise is Gen. 16:1–6 with some omissions.",
            "1. Now Sarai, Abram’s wife, was not bearing to him, and she had a handmaiden, an Egyptian, named Hagar.",
            "2. And Sarai said to Abram: “Behold the Lord hath shut me out from bearing. Go in therefore unto my handmaiden that I may have children from her.” And Abram hearkened to the voice of Sarai.",
            "3. And Sarai the wife of Abram, after Abram had dwelt ten years in the land of Canaan, took Hagar, the Egyptian, her handmaid, and gave her to Abram her husband as a wife.",
            "4. And he went in unto Hagar, and she conceived, and she saw that she was with child, and her mistress was dishonoured before her.",
            "5. And Sarai said to Abram, “I am wronged at thy hands. I have given my handmaiden to thy bosom. But seeing that she was with child, I was dishonoured before her. The Lord judge between thee and me.”",
            "6. And Abram said to Sarai, “Behold thy handmaid is in thy hands. Do with her as is pleasing to thee.” And Sarai afflicted her.",
            "This treatise, though it has little of the eloquence and spirituality which brighten most of the others, has a special interest of its own. Nowhere else in Philo nor, so far as I know, in any other Greek writer do we find so full a treatment of the Stoic doctrine, that the accepted school course or Encyclia was the proper preparation for philosophy. Apart from this there are many remarks on the value of the different subjects and the relations of teacher and pupil, which are both sensible and acute, however fantastical we may think their allegorical setting.",
            "Philo begins by pointing out that while Virtue or Wisdom which are represented by Sarah is never barren, she is at this stage in the story Sarai (Σάρα not Σάρρα), that is wisdom in the individual, who is as yet incapable of begetting by her. Stress therefore is to be laid on “she was not bearing for him” (1–12), and when in Sarah’s own words this limitation is not mentioned, we must ascribe it to the delicacy of feeling which true wisdom shews for others (13). The immature soul must therefore resort to the handmaid, the Encyclia, and the list of these is given with some remarks on the educational value of each (14–19). The first thing we note about the handmaid of the story is her race. She is an Egyptian, of the body that is, and the Encyclia depend on the senses in a way in which the higher philosophy does not (20–21). Secondly her name—Hagar, means a sojourner, and the relation of the sojourner to the full citizen expresses that of the Encyclia to philosophy (22–23).",
            "The thought that Abraham, the soul which learns by teaching, needs Hagar, naturally leads to the consideration of the case of Jacob, the soul which progresses through practice. He has two wives and two concubines, and the functions of these four are described in a long and difficult allegory (24–33). On the other hand Isaac has but one wife and no concubine. Thus again he appears in his regular part as the “self-taught,” the “gifted by nature,” for such a soul has not the need of the extraneous aids which the other two require (34–38). Thence we pass to remarks on other cases of wives and concubines, a short one on Manasseh (39–43), and a more elaborate one on Nahor, Abraham’s brother (44–53). Finally comes the thought that the bad also has a wife in the mind, which bears vice, and a concubine in the body, which bears passion. This is founded on the notice of Esau’s son’s concubine and passes into a denunciation of the Esau-mind itself, as the nature which represents both hardness and fiction (54–62).",
            "“He hearkened to the voice of Sarah.” This raises the thought how little real attention there is in the people who attend lectures and the like, how little memory even if they attend, and how little practice even if they remember (63–68). But further, the phrase “listened to her voice,” instead of “listened to her,” suggests the natural attitude of the Abraham-mind, as against the Jacob-mind which “practises” and thus thinks more of personal example than of what is said (69–70).",
            "“Sarai the <i>wife</i> of Abram took Hagar and <i>gave</i> her to Abram.” Virtue (or philosophy) is actively willing to give to the immature soul its preparation through the Encyclia (71, 72), while on the other hand the seemingly unnecessary repetition of the word “wife” shews the stress which philosophy justly lays on her status. She is always the wife and the other only the handmaid (73). Philo illustrates this from his personal experience. He tells how he delighted as a youth in literature, mathematics and music, yet always recognized that they were but stepping-stones to the higher study of ethics, which teaches us to control the lower nature, and how thus he avoided the error of those who treat these inferior studies as an occupation for life (74–80).",
            "Abraham had “dwelt ten years in the land of Canaan” when he took Hagar. Even for the Encyclia the soul is not at first fit. Childhood, in which we are dominated by bodily things, and early boyhood, in which we learn the difference between right and wrong, are both too early. While Egypt signifies the body and its passions, Canaan stands for vice, and it is only after we have passed some time in the stage in which vice is possible that we have the ability for these solid studies (81–88). But the number ten is not to be pressed. It is just the perfect number (89), and Philo takes the opportunity to descant on the prominence of it in the Pentateuch. Noah as tenth from Adam (90); Abraham as tenth combatant against the nine kings, a number which signifies hostility (91–93); the offering of tithes on various occasions, followed by the familiar insistence on the duty to offer of everything mental as well as bodily (94–106); the passover in which the lamb is killed on the tenth day (106); the Atonement and the proclamation of the Jubilee also on that day (107–108). Other examples follow, most of which, as for instance the account of the presents with which Isaac wooed Rebecca, and the ten curtains of the tabernacle, whose four colours represented the four elements, digress into morals and fancies drawn from the content of these passages, quite apart from the Ten interest (109–119). He concludes with the remarks that after all these examples were unnecessary, since the Ten Commandments in themselves are enough to prove his point (120).",
            "After reiterating the necessity of postponing school instruction to a suitable age, Philo proceeds to the words “He went in unto her.” This indicates the right attitude of the scholar to the teacher (121–122), but the teacher also will often do well to make the advances, as Leah did to Jacob (122–123), though again Knowledge may sometimes veil her face to try the sincerity of her pupils, as Tamar did before she gave herself to Judah (124–125). So too the word συνέλαβε, “she conceived” (lit. “she took”), has in Greek no mark of the gender, and thus in our allegory we may interpret that the “taking” is mutual (126).",
            "Contrasted with this right view of the relation of the two is the arrogance of many teachers who think that the progress of their gifted pupils is due to themselves (127). When knowledge takes this attitude it may be described by the phrase “to have in the womb,” used of Hagar’s pregnancy, whereas Rebecca was said to “receive in the womb,” for the “receive” and “have” represent respectively reverent humility and self-conceit (128–130). He finds “received” used in the story of Moses’ birth and this leads to an eulogy of Moses and the tribe of Levi (131–134). Somewhat loosely connected with this is a short interpretation of a law by which the man who struck a woman and caused a premature birth was punished by a fine or death, according as the child born dead was fully formed or not. To destroy the fruits of another’s mind is always a crime, but a greater when the idea is fully formed, than when it is not (135–138).",
            "“When she saw that she was pregnant.” Philo is confident that the first “she” is Sarah because philosophy sees into the nature of the “arts” which make up the Encyclia better than the arts see themselves. He gives the accepted definitions of “art” and “knowledge” and likens their relation to each other to that of sense to mind (139–145). Then follows a remarkable illustration of this, shewing that at the back of geometry lie the definitions of point, line and the like, which come from philosophy, and similarly that though the <i>grammaticus</i> may expound literature, he must go to philosophy for the nature of the parts of speech and the logic of sentences (146–150).",
            "Philosophy rightly resents the ignoring of her claims which is represented in the words “I was dishonoured before her,” and to her complaints the true student will answer with Abraham’s words: “She is in thy hands,” and leave the lower knowledge to the treatment expressed in “and she afflicted or ill-treated her,” always remembering however that by this word (ἐκάκωσε) only admonishing or correcting is meant (151–157).",
            "What form the admonishing would take Philo does not discuss, but passes off into a justification of his giving this meaning to ἐκάκωσεν and this takes up the rest of the treatise. Consideration of the demoralizing effects of luxury shews that affliction if regulated by law is beneficial (158–160), and the use of the unleavened bread, called in Deuteronomy bread of affliction, and of bitter herbs at the Paschal Feast agree with this, for feasts are things of joy and the ordinance must mean that chastening toil is a joy to the earnest soul (161–162). So too at the end of the story of the bitter water of Marah we read that at Marah God gave Israel laws—the law of justice (163). The same text says that at Marah God tried Israel, tried them that is with the test of toil to which so many succumb (164–165). Yet again the waters of Marah became sweet, that is the toil is sweetened by the love of toil (166). The lesson of the unleavened bread at the Passover is confirmed by the unleavened shewbread and the prohibition of leaven in the sacrifices (167–169). So when we find in Deuteronomy “He afflicted thee and made thee weak with hunger” coupled with “He fed thee with Manna”—the word of God—we understand that the affliction is one of discipline and the famine a dearth of passion and vice (170–174). So too when Isaac blesses Jacob, even slavery is part of the blessing, and in Proverbs “the Lord chastens whom He loves” (175–177). Philo concludes the argument with what he thinks a clinching proof, that if the law speaks of “ill-treating or afflicting with evil,” it implies that afflicting may exist without evil (178–179).",
            "The last section reiterates the necessity of giving the passage an allegorical sense, and implies, if it does not actually say so, that on the literal view the story would be nothing more than an unworthy record of women’s jealousies."
        ],
        "": [
            [
                "[1] “Now Sarah the wife of Abraham was not bearing him children, but she had an Egyptian handmaiden named Hagar, and Sarah said to Abraham, ‘Behold the Lord hath closed me that I should not bear. Go in unto my handmaid and beget children from her’ ” (Gen. 16:1, 2).",
                "[2] Now Sarah’s name is, by interpretation, “sovereignty of me,” and the wisdom in me, the self-control in me, the individual righteousness and each of the other virtues whose place is confined to the “me,” are a sovereignty over me only. That sovereignty rules and dominates me, who have willed to render obedience to it, in virtue of its natural queenship.",
                "[3] This ruling power Moses represents as at once barren and exceedingly prolific, since he acknowledges that from her sprang the most populous of nations. A startling paradox, yet true. For indeed virtue is barren as regards all that is bad, but shews herself a fruitful mother of the good; a motherhood which needs no midwifery, for she bears before the midwife comes.",
                "[4] Animals and plants bear the fruit proper to them only after considerable intervals, once or twice at most in the year, the number being determined for each by nature and adjusted to the seasons of the year. But virtue has no such intervals. She bears ceaselessly, successively, from moment to moment, and her offspring are no infants, but honest words, innocent purposes and laudable acts."
            ],
            [
                "[5] But as wealth which one cannot use does not profit the owner, so the motherhood of virtue profits not if the offspring be not profitable for ourselves. Some she judges quite worthy to share her life, but others she thinks have not yet reached the age to submit to her admirable and chaste and sober domesticity. Such she allows to celebrate the preliminaries of marriage, and holds out hopes of consummating the full rite in the future.",
                "[6] So Sarah, the virtue which rules my soul, was a mother, but not a mother for me. For young as I was I could not yet receive her offspring, wisdom, justice, piety, because of the multitude of bastard children whom vain imaginations had borne to me. The nurture of these, the constant supervision, the ceaseless anxiety, compelled me to take little thought of the genuine, the truly free-born.",
                "[7] It is well then to pray that virtue may not only bear (she does that in abundance without our prayers), but also may bear for ourselves, that we, by sharing in what she sows and genders, may enjoy happiness. For in ordinary course she bears for God only, thankfully rendering the first-fruits of the blessings bestowed upon her to Him who, as Moses says, opens the womb which yet loses not its virginity (Gen. 29:31).",
                "[8] In confirmation of this we read that the candlestick, that is the original pattern of the later copy, gives light from one part only, that is the part where it looks towards God. For being seventh in position, and placed between the six branches, divided as they are into triplets which guard it on either side, it sends its rays upwards towards the Existent, as though feeling that its light were too bright for human sight to look upon it (Ex. 25:37, 31)."
            ],
            [
                "[9] This is why Moses does not say that Sarah did not bear, but only that she did not bear for some particular person. For we are not capable as yet of receiving the impregnation of virtue unless we have first mated with her handmaiden, and the handmaiden of wisdom is the culture gained by the primary learning of the school course.",
                "[10] For, just as in houses we have outer doors in front of the chamber doors, and in cities suburbs through which we can pass to the inner part, so the school course precedes virtue; the one is a road which leads to the other.",
                "[11] Now we must understand that great themes need great introductions; and the greatest of all themes is virtue, for it deals with the greatest of materials, that is the whole life of man. Naturally, then, virtue will employ no minor kind of introduction, but grammar, geometry, astronomy, rhetoric, music, and all the other branches of intellectual study. These are symbolized by Hagar, the handmaid of Sarah, as I shall proceed to shew.",
                "[12] For Sarah, we are told, said to Abraham: “Behold, the Lord has shut me out from bearing. Go in unto my handmaid, that thou mayest beget children from her.” In the present discussion, we must eliminate all bodily unions or intercourse which has pleasure as its object. What is meant is a mating of mind with virtue. Mind desires to have children by virtue, and, if it cannot do so at once, is instructed to espouse virtue’s handmaid, the lower instruction."
            ],
            [
                "[13] Now we may well feel profound admiration for the discretion shewn by Wisdom. She refrains from reproaching us with our backwardness or complete impotence in generation, though, as the text truly stated, it was through our unfitness that she was not bearing, and not because she grudged us offspring. Thus she says, “The Lord has shut me out from bearing,” and does not go on to add, “for you.” She does not wish to seem to upbraid and reproach others for their misfortune.",
                "[14] “Go in, then,” she says, “to my handmaid, the lower instruction given by the lower branches of school lore, that first you may have children by her,” for afterwards you will be able to avail yourself of the mistress’s company to beget children of higher birth.",
                "[15] For grammar teaches us to study literature in the poets and historians, and will thus produce intelligence and wealth of knowledge. It will teach us also to despise the vain delusions of our empty imagination by shewing us the calamities which heroes and demi-gods who are celebrated in such literature are said to have undergone.",
                "[16] Music will charm away the unrhythmic by its rhythm, the inharmonious by its harmony, the unmelodious and tuneless by its melody, and thus reduce discord to concord. Geometry will sow in the soul that loves to learn the seeds of equality and proportion, and by the charm of its logical continuity will raise from those seeds a zeal for justice.",
                "[17] Rhetoric, sharpening the mind to the observation of facts, and training and welding thought to expression, will make the man a true master of words and thoughts, thus taking into its charge the peculiar and special gift which nature has not bestowed on any other living creature.",
                "[18] Dialectic, the sister and twin, as some have said, of Rhetoric, distinguishes true argument from false, and convicts the plausibilities of sophistry, and thus will heal that great plague of the soul, deceit.",
                "It is profitable then to take these and the like for our associates and for the field of our preliminary studies. For perhaps indeed it may be with us, as it has been with many, that through the vassals we shall come to the knowledge of the royal virtues.",
                "[19] Observe too that our body is not nourished in the earlier stages with solid and costly foods. The simple and milky foods of infancy come first. Just so you may consider that the school subjects and the lore which belongs to each of them stand ready to nourish the childhood of the soul, while the virtues are grown-up food, suited for those who are really men."
            ],
            [
                "[20] The primary characteristic marks of the lower education are represented by two symbols giving its race and its name. In race it is Egypt, but its name is Hagar, which is by interpretation “sojourning.” The votary of the school studies, the friend of wide learning, must necessarily be associated with the earthly and Egyptian body; since he needs eyes to see and read, ears to listen and hear, and the other senses to unveil the several objects of sense.",
                "[21] For the thing judged cannot be apprehended without one to judge it, and it is sense which judges the sensible, and therefore without sense it is always impossible to obtain accurate knowledge of any of the phenomena in the sensible world which form the staple of philosophy. Sense being the bodily part of the soul is riveted to the vessel of the soul as a whole, and this soul-vessel is symbolically called Egypt.",
                "This, [22] then, is one of the marks of the handmaid of virtue, namely that of race. Let us now consider the nature of the other mark, that of name. The lower education is in the position of a sojourner. For knowledge and wisdom and every virtue are native born, indigenous, citizens in the truest sense, and in this they are absolutely alone; but the other kinds of training, which win second or third or last prizes, are on the border-line between foreigners and citizens. For they belong to neither kind in its pure form, and yet in virtue of a certain degree of partnership they touch both.",
                "[23] The sojourner in so far as he is staying in the city is on a par with the citizens, in so far as it is not his home, on a par with foreigners. In the same way, I should say, adopted children, in so far as they inherit from their adopters, rank with the family; in so far as they are not their actual children, with outsiders. Sarah, virtue, bears, we shall find, the same relation to Hagar, education, as the mistress to the servant-maid, or the lawful wife to the concubine, and so naturally the mind which aspires to study and to gain knowledge, the mind we call Abraham, will have Sarah, virtue, for his wife, and Hagar, the whole range of school culture, for his concubine.",
                "[24] He then who gains wisdom by instruction will not reject Hagar, for the acquisition of these preliminary subjects is quite necessary,"
            ],
            [
                "but, anyone whose mind is set on enduring to the end the weary contest in which virtue is the prize, who practises continually for that end, and is unflagging in self-discipline, will take to him two lawful wives and as handmaids to them two concubines.",
                "[25] And to each of them is given a different nature and appearance. Thus one of the lawful wives is a movement, sound, healthy and peaceful, and to express her history Moses names her Leah or “smooth.” The other is like a whetstone. Her name is Rachel, and on that whetstone the mind which loves effort and exercise sharpens its edge. Her name means “vision of profanation,” not because her way of seeing is profane, but on the contrary, because she judges the visible world of sense to be not holy but profane, compared with the pure and undefiled nature of the invisible world of mind.",
                "[26] For since our soul is twofold, with one part reasoning and the other unreasoning, each has its own virtue or excellence, the reasoning Leah, the unreasoning Rachel.",
                "[27] The virtue we call Rachel, acting through the senses and the other parts of our unreasoning nature, trains us to despise all that should be held of little account, reputation and wealth and pleasure, which the vulgar mass of ordinary men who accept the verdict of dishonest hearsay and the equally dishonest court of the other senses, judge worthy of their admiration and their efforts.",
                "[28] Leah teaches us to avoid the rough and uneven path, impassable to virtue-loving souls, and to walk smoothly along the level highway where there are no stumbling-blocks or aught that can make the foot to slip.",
                "[29] Necessarily then Leah will have for her handmaid the faculty of expression by means of the vocal organs, and on the side of thought the art of devising clever arguments whose easy persuasiveness is a means of deception, while Rachel has for her’s the necessary means of sustenance, eating and drinking.",
                "[30] Moses has given us, as the names of these two handmaidens, Zilpah and Bilhah (Gen. 30:3, 9). Zilpah by interpretation is “a walking mouth,” which signifies the power of expressing thought in language and directing the course of an exposition, while Bilhah is “swallowing,” the first and most necessary support of mortal animals. For our bodies are anchored on swallowing, and the cables of life are fastened on to it as their base.",
                "[31] With all these aforesaid faculties the Man of Practice mates, with one pair as free-born legitimate wives, with the other pair as slaves and concubines. For he desires the smooth, the Leah movement, which will produce health in the body, noble living and justice in the soul. He loves Rachel when he wrestles with the passions and when he goes into training to gain self-control, and takes his stand to oppose all the objects of sense. For help may take two forms.",
                "[32] It may act by giving us enjoyment of the good, the way of peace, or by opposing and removing ill, the way of war. So it is Leah through whom it comes to pass that he reaps the higher and dominant blessings, Rachel through whom he wins what we may call the spoils of war. Such is his life with the legitimate wives.",
                "[33] But the Practiser needs also Bilhah, “swallowing,” though only as the slave and concubine, for without food and the life which food sustains we cannot have the good life either, since the less good must always serve as foundation for the better. He needs Zilpah too, the gift of language giving expression to the course of an exposition, that the element of words and thoughts may make its twofold contribution to the perfecting process, through the fountain of thought in the mind and the outflow through the tongue and lips."
            ],
            [
                "[34] Now Abraham and Jacob, as the Holy Scriptures tell us, became the husbands of several women, concubines as well as legitimate wives, but Isaac had neither more wives than one nor any concubine at all, but his lawful wife is the one who shares his home throughout.",
                "[35] Why is this? It is because the virtue that comes through teaching, which Abraham pursues, needs the fruits of several studies, both those born in wedlock, which deal with wisdom, and the base-born, those of the preliminary lore of the schools. It is the same with the virtue which is perfected through practice, which Jacob seems to have made his aim. For many and different are the truths in which practice finds its exercising ground, truths which both lead and follow, hasten to meet it and lag behind, and entail sometimes greater, sometimes less labour.",
                "[36] But the self-learnt kind, of which Isaac is a member, that joy which is the best of the good emotions, is endowed with a simple nature free from mixture and alloy, and wants neither the practice nor the teaching which entails the need of the concubine as well as the legitimate forms of knowledge. When God rains down from heaven the good of which the self is a teacher and learner both, it is impossible that that self should still live in concubinage with the slavish arts, as though desiring to be the father of bastard thoughts and conclusions. He who has obtained this prize is enrolled as the husband of the queen and mistress virtue. Her name in the Greek means “constancy”; in the Hebrew it is Rebecca.",
                "[37] He who has gained the wisdom that comes without toil and trouble, because his nature is happily gifted and his soul fruitful of good, does not seek for any means of betterment:",
                "[38] for he has ready beside him in their fulness the gifts of God, conveyed by the breath of God’s higher graces, but he wishes and prays that these may remain with him constantly. And therefore I think his Benefactor, willing that His graces once received should stay for ever with him, gives him Constancy for his spouse."
            ],
            [
                "[39] Again, reminiscence takes the second place to memory, and so with the reminded and the rememberer. The conditions of these two resemble respectively continuous health and recovery from disease, for forgetting is a disease of memory.",
                "[40] The man who is reminded must necessarily have forgotten what he remembered before. So the holy word names memory Ephraim, which by interpretation is “fruit-bearing,” while reminding or reminiscence is called in the Hebrew Manasseh, that is “from forgetfulness.”",
                "[41] For it is quite true that the soul of the rememberer has the fruits of what he learned and has lost none of them, whereas the soul of the reminded comes out of forgetfulness which possessed him before he was reminded. The man of memory then is mated to a legitimate wife, memory; the forgetful man to a concubine, reminiscence, Syrian by race, boastful and arrogant, for Syria is by interpretation “loftiness.”",
                "[42] This concubine has for a son, in the Hebrew, Machir, meaning with us “the father’s,” for people who recall to memory think that the father mind was the cause of their being reminded, and do not reflect that this same mind also contained the forgetfulness, for which it would not have had room, if memory were present with it.",
                "[43] We read, “The sons of Manasseh were those whom the Syrian concubine bore to him, Machir, and Machir begat Gilead” (Gen. 46:20).",
                "Nahor too, the brother of Abraham, has two wives, legitimate and concubine, and the name of the legitimate wife was Milcah, and the name of the concubine Reumah (Gen. 22:23, 24).",
                "[44] Now let no sane man suppose that we have here in the pages of the wise legislator an historical pedigree. What we have is a revelation through symbols of facts which may be profitable to the soul. And if we translate the names into our own tongue, we shall recognize that what is here promised is actually the case. Let us inquire then into each of them."
            ],
            [
                "[45] Nahor means “rest of light”; Milcah, “queen”; and Reumah, “seeing something.” Now to have light in the mind is good, yet what is at rest, quiet and immovable, is not a perfect good; it is well that things evil should be in a state of stillness; motion on the other hand is the proper condition for the good. For what use is the flute-player,",
                "[46] however fine a performer he may be, if he remain quiet and does not play, or the harpist if he does not use his harp, or in general any craftsman if he does not exercise his craft? No knowledge is profitable to the possessors through the mere theory if it is not combined with practice: a man may know how to contend in the pancratium, to box or to wrestle, yet if his hands be tied behind his back he will get no good from his athletic training; so too with one who has mastered the science of running, if he suffers from gout or from any other affliction of the feet.",
                "[47] Now knowledge is the great sunlight of the soul. For as our eyes are illuminated by the sun’s rays, so is the mind by wisdom, and anointed with the eyesalve of ever fresh acquisitions of knowledge it grows accustomed to see with clearer vision. Nahor is therefore properly called “rest of light”:",
                "[48] in so far as he is wise Abraham’s kinsman, he has obtained a share in wisdom’s light; but in so far as he has not accompanied him abroad in his journey from the created to the uncreated, and from the world to the world’s Framer, the knowledge he has gained is halting and incomplete, resting and staying where it is, or rather standing stockstill, like a lifeless statue.",
                "[49] For he does not remove from the land of Chaldaea, that is he does not sever himself from the study of astrology; he honours the created before the creator, and the world before God, or rather he holds that the world is not the work of God but is itself God absolute in His power."
            ],
            [
                "[50] But in Milcah he marries a queen, not a ruler of men or perhaps cities, but one who merely bears the same name with a different meaning. For just as heaven, being the best and greatest of created things, may be rightly called the king of the world of our senses, so the knowledge of heaven, which the star-gazers and the Chaldaeans especially pursue, may be called the queen of sciences.",
                "[51] Milcah, then, is the legitimate wife, but the concubine is she who sees one thing of what is, though it be but the meanest of all. Now to see the best, that is the truly existing, is the lot of the best of races, Israel, for Israel means seeing God. The race or kind that strives for the second place sees the second best, that is the heaven of our senses, and therein the well-ordered host of the stars, the choir that moves to the fullest and truest music.",
                "[52] Third are the sceptics, who do not concern themselves with the best things in nature, whether perceived by the senses or the mind, but spend themselves on petty quibbles and trifling disputes. These are the housemates of Reumah, who “sees something,” even the smallest, men incapable of the quest for the better things which might bring profit to their lives.",
                "[53] In the case of physicians what is called word-medicine is far removed from assistance to the sick, for diseases are cured by drugs and surgery and prescriptions of diet, but not with words; and so too in philosophy there are men who are merely word-mongers and word-hunters, who neither wish nor practise to cure their life, brimful of infirmities as it is, but from their earliest years to extreme old age contend in battles of argument and battles of syllables and blush not to do so. They act as though happiness depended on the endless fruitless hypercriticism of words as such, instead of on establishing on a better basis character, the fount of human life, by expelling the vices from its borders and planting there the virtues as settlers in their stead."
            ],
            [
                "[54] The wicked, too, take to them as concubines, opinions and doctrines. Thus he says that Timna, the concubine of Eliphaz, the son of Esau, bore Amalek to Eliphaz (Gen. 36:12). How distinguished is the misbirth of him whose descent is here given! What the misbirth is you will see, if you cast away all thought that these words refer to men and turn your attention to what we may call the anatomy of soul-nature.",
                "[55] It is then the unreasoning and unmeasured impulse or appetite of passion which he calls Amalek, for the word by translation means “people licking up.” For as the force of fire consumes the fuel laid before it, so too the boiling of passion licks up and destroys all that stands in its way.",
                "[56] This passion is rightly declared to have Eliphaz for its father, for Eliphaz means “God hath dispersed me.” And is it not true that when God scatters and disperses the soul and ejects it with contumely from His presence unreasoning passion is at once engendered? The mind which truly loves God, that has the vision of Him, He “plants in,” as a branch of goodly birth, and He deepens its roots to reach to eternity and gives it fruitfulness for the acquisition and enjoyment of virtue.",
                "[57] That is why Moses prays in these words, “Bring them in and plant them in” (Ex. 15:17), that the saplings of God’s culture may not be for a day but age-long and immortal. On the other hand he banishes the unjust and godless souls from himself to the furthest bounds, and disperses them to the place of pleasures and lusts and injustices. That place is most fitly called the place of the impious, but it is not that mythical place of the impious in Hades. For the true Hades is the life of the bad, a life of damnation and blood-guiltiness, the victim of every curse."
            ],
            [
                "[58] And elsewhere we have this text, graven as on a stone, “When the Highest divided the nations, when He dispersed the sons of Adam” (Deut. 32:8), that is, when He drove away all the earthly ways of thinking which have no real desire to look on any heaven-sent good, and made them homeless and cityless, scattered in very truth. For none of the wicked have preserved for them home or city, nor aught else that tends to fellowship, but they are scattered without settlement, driven about on every side, ever changing their place, nowhere able to hold their ground.",
                "[59] So then the wicked man begets vice by his legitimate wife and passion by his concubine. For the soul as a whole is the legitimate life-mate of reason, and if it be a soul of guilt it brings forth vices. The bodily nature is the concubine, and we see that through it passion is generated, for the body is the region of pleasures and lusts.",
                "[60] This concubine is called Timna, whose name translated is “tossing faintness.” For the soul faints and loses all power through passion when it receives from the body the flood of tossing surge caused by the storm wind which sweeps down in its fury, driven on by unbridled appetite.",
                "[61] And of all the members of the clan here described Esau is the progenitor, the head as it were of the whole creature,—Esau whose name we sometimes interpret as “an oak,” sometimes as “a thing made up.” He is an oak because he is unbending, unyielding, disobedient and stiff-necked by nature, with folly as his counsellor, oak-like in very truth; he is a thing made up because the life that consorts with folly is just fiction and fable, full of the bombast of tragedy on the one hand and of the broad jesting of comedy on the other; it has nothing sound about it, is utterly false and has thrown truth overboard; it makes no account of the nature which is outside qualities and forms and fashionings, the nature which the Man of Practice loves.",
                "[62] To this Moses testifies when he says, “Jacob was a plain or unfashioned man, living in a house” (Gen. 25:27). And therefore Esau his opposite must be houseless, and the friend of fiction and makeup and legendary follies, or rather himself the actor’s stage and the playwright’s legend."
            ],
            [
                "[63] We have now to the best of our ability described the mating of the reason which yearns to see and learn with the faculties both of the lawful and the concubine type. We must now continue the thread of our discourse by examining the words which follow. Abraham, it says, “hearkened to the voice of Sarah” (Gen. 16:2), for the learner must needs obey the commands of virtue.",
                "[64] Yet not all do obey, only those in whom the strong longing for knowledge has become ingrained. Hardly a day passes but the lecture-halls and theatres are filled with philosophers discoursing at length, stringing together without stopping to take breath their disquisitions on virtue.",
                "[65] Yet what profit is there in their talk? For instead of attending, the audience dismiss their minds elsewhither, some occupied with thoughts of voyaging and trading, some with their farming and its returns, others with honours and civic life, others on the profits they get from their particular trade and business, others with the vengeance they hope to wreak on their enemies, others with the enjoyments of their amorous passions, the class of thought in fact differing with the class of person. Thus, as far as what is being demonstrated is concerned, they are deaf, and while they are present in the body are absent in mind, and might as well be images or statues.",
                "[66] And any who do attend sit all the time merely hearing, and when they depart they remember nothing that has been said, and in fact their object in coming was to please their sense of hearing rather than to gain any profit; thus their soul is unable to conceive or bring to the birth, but the moment the cause which stirred up pleasure is silent their attention is extinguished too.",
                "[67] There is a third class, who carry away an echo of what has been said, but prove to be sophists rather than philosophers. The words of these deserve praise, but their lives censure, for they are capable of saying the best, but incapable of doing it.",
                "[68] Rarely then shall we find one who combines attention, memory and the valuing of deeds before words, which three things are vouched for in the case of Abraham, the lover of learning, in the phrase “He hearkened to the voice of Sarah,” for he is represented not as hearing, but as hearkening, a word which exactly expresses assent and obedience.",
                "[69] There is a point, too, in the addition “to the voice,” instead of “he hearkened to Sarah speaking.” For it is a characteristic mark of the learner that he listens to a voice and to words, since by these only is he taught whereas he who acquires the good through practice, and not through teaching, fixes his attention not on what is said, but on those who say it, and imitates their life as shewn in the blamelessness of their successive actions.",
                "[70] Thus we read in the case of Jacob, when he was sent to marry into his mother’s family, “Jacob heard his father and mother, and went to Mesopotamia” (Gen. 28:7). “Heard <i>them</i>,” it says, not their voice or words, for the practiser must be the imitator of a life, not the hearer of words, since the latter is the characteristic mark of the recipient of teaching, and the former of the strenuous self-exerciser. Thus this text too is meant as a lesson to us that we may realize the difference between a learner and a practiser, how the course of one is determined by what a person says, the other by the person himself."
            ],
            [
                "[71] The verse continues, “So Sarah the wife of Abraham, ten years after Abraham dwelt in Canaan, took Hagar the Egyptian her handmaid and gave her to Abraham her husband as his wife” (Gen. 16:3). Now vice is malignant and sour and ill-minded by nature, while virtue is gentle and sociable and kindly, willing in every way, either by herself or others, to help those whom nature has gifted. Thus in the case before us,",
                "[72] since as yet we are unable to beget by wisdom, she gives us the hand of her maiden, who is, as I have said, the culture of the schools; and she does not shrink, we may almost say, to carry out the wooing and preside over the bridal rites; for she herself, we are told, took Hagar and gave her as wife to her husband.",
                "[73] Now it is worth considering carefully why in this place Moses again calls Sarah the wife of Abraham, when he has already stated the fact several times; for Moses did not practise the worst form of prolixity, namely tautology. What must we say then? This. When Abraham is about to wed the handmaid of wisdom, the school culture, he does not forget, so the text implies, his faith plighted to her mistress, but knows that the one is his wife by law and deliberate choice, the other only by necessity and the force of occasion. And this is what happens to every lover of learning; personal experience will prove the most infallible of testimonies.",
                "[74] For instance when first I was incited by the goads of philosophy to desire her I consorted in early youth with one of her handmaids, Grammar, and all that I begat by her, writing, reading and study of the writings of the poets, I dedicated to her mistress.",
                "[75] And again I kept company with another, namely Geometry, and was charmed with her beauty, for she shewed symmetry and proportion in every part. Yet I took none of her children for my private use, but brought them as a gift to the lawful wife.",
                "[76] Again my ardour moved me to keep company with a third; rich in rhythm, harmony and melody was she, and her name was Music, and from her I begat diatonics, chromatics and enharmonics, conjunct and disjunct melodies, conforming with the consonance of the fourth, fifth or octave intervals. And again of none of these did I make a secret hoard, wishing to see the lawful wife a lady of wealth with a host of servants ministering to her.",
                "[77] For some have been ensnared by the love lures of the handmaids and spurned the mistress, and have grown old, some doting on poetry, some on geometrical figures, some on the blending of musical “colours,” and a host of other things, and have never been able to soar to the winning of the lawful wife. For each art has its charms, its powers of attraction,",
                "[78] and some beguiled by these stay with them and forget their pledges to Philosophy. But he who abides by the covenants he has made provides from every quarter everything he can to do her service. It is natural, then, that the holy word should say in admiration of his faithfulness that even then was Sarah his wife when he wedded the handmaid to do her service.",
                "[79] And indeed just as the school subjects contribute to the acquirement of philosophy, so does philosophy to the getting of wisdom. For philosophy is the practice or study of wisdom, and wisdom is the knowledge of things divine and human and their causes. And therefore just as the culture of the schools is the bond-servant of philosophy, so must philosophy be the servant of wisdom.",
                "[80] Now philosophy teaches us the control of the belly and the parts below it, and control also of the tongue. Such powers of control are said to be desirable in themselves, but they will assume a grander and loftier aspect if practised for the honour and service of God. So when we are about to woo the handmaids we must remember the sovereign lady, and let us be called their husbands, but let her be not called but be in reality our true wife."
            ],
            [
                "[81] Next Sarah gives Hagar to Abraham, not at once after his arrival in the land of the Canaanites, but after he has stayed there for ten years. The meaning of this requires careful consideration. In the first stage of our coming into existence the soul is reared with none but passions to be its comrades, griefs, pains, excitements, desires, pleasures, all of which come to it through the senses, since the reason is not yet able to see good and evil and to form an accurate judgement of the difference between them, but is still slumbering, its eyes closed as if in deep sleep.",
                "[82] But as time goes on, when we leave the stage of boyhood and are adolescent, there springs from the single root the twofold stalk, virtue and vice, and we form an apprehension of both, but necessarily choose one or the other, the better-natured choosing virtue, the opposite kind vice.",
                "[83] Following on this preliminary sketch we must know that Egypt symbolizes sense, and the land of the Canaanites vice, and thus it is natural that when Moses brings the people out of Egypt he should lead them into the country of the Canaanites. The man, as I have said,",
                "[84] at his first coming into being receives for his habitation Egyptian passion, and his roots are fixed in pleasures and pains; but after awhile he emigrates to a new home, vice. The reason has by this time advanced to a higher degree of vision, and while it apprehends both alternatives, good and evil, chooses the worst, because mortality is so large an ingredient in the reason, and evil is native to mortality as its opposite, good, is to the divine."
            ],
            [
                "[85] Now according to nature these are the native-lands of the two ages: Egypt, that is passion, of the age of childhood; Canaan, that is vice, of the age of adolescence. But the holy word, though it knows full well what are the native-lands of our mortal race, sets before us what we should do and what will be for our good, by bidding us hate the habits and the customs and the practices of those lands.",
                "[86] It does so in the following words, “And the Lord spake unto Moses, saying: ‘Speak unto the sons of Israel, and thou shalt say unto them “I am the Lord your God. According to the practices of the land of Egypt, in which ye dwelt therein, ye shall not do; and according unto the practices of the land of Canaan, into which I bring you there, you shall not do, and by their customs ye shall not walk. Ye shall do My judgements and ye shall keep My ordinances, walk in them. I am the Lord your God. And ye shall keep all My ordinances and My judgements, and ye shall do them. He that doeth them shall live in them. I am the Lord your God’ ” (Lev. 18:1–5).",
                "[87] So then the true life is the life of him who walks in the judgements and ordinances of God, so that the practices of the godless must be death. And what the practices of the godless are we have been told. They are the practices of passion and vices, from which spring the many multitudes of the impious and the workers of unholiness.",
                "[88] So then ten years after our migration to the Canaanites we shall wed Hagar, since as soon as we have become reasoning beings we take to ourselves the ignorance and indiscipline whose nature is so mischievous and only after a time and under the perfect number ten do we reach the desire for the lawful discipline which can profit us."
            ],
            [
                "[89] Now the lore of the decad has been carefully discussed in detail in the schools of the musicians, and is extolled in no ordinary degree by the holiest of men, Moses, who connects with it things of special excellence, governments, the first-fruits, the recurrent gifts of the priests, the observation of the passover, the atonement, the liberation and return to the old possessions in the fiftieth year, the furnishing of the permanent tabernacle, and others without number. These it would take too long to mention, but crucial examples must not be omitted.",
                "[90] For instance, he represents Noah, the first man recorded as just in holy scriptures, as the tenth descendant from the man who was moulded from the earth; and in doing so he does not wish to set before us any particular number of years, but to shew us clearly that, just as ten is the end of the numbers which start from one and most perfect, so justice in the soul is perfect and the true end of our life’s actions.",
                "[91] For when three is multiplied by itself and thus produces the number nine, the oracles pronounce it to be a number of great hostility, while the added one which completes the ten they approve of as friendly.",
                "[92] This is shewn in the incident of Abraham and the nine kings. When the civil war burst into flames, and the four passions prepared for combat with the five senses, when the whole soul was on the point to suffer sacking and razing like a city, wise Abraham took the field, and appearing as the tenth, made an end of all nine governments (Gen. 14). He provided calm in the place of storm,",
                "[93] health for sickness, and life we may truly say for death, being declared the winner of the trophies by God the victory-giver, to whom too he dedicated the tenths as thank-offerings for his victory (Gen. 14:20).",
                "Further, [94] everything that comes “under the rod,” the rod of discipline, that is every tame and docile creature, has a tenth set apart from it which by the ordinance of the law becomes “holy” (Lev. 27:32), that so through many reminders we may learn the close connexion of ten with God and of nine with our mortal race."
            ],
            [
                "[95] But indeed it is commanded to offer tenths as first-fruits, not only from animals, but from all that springs from the earth. “Every tenth of the earth,” it says, “from the seed and from the fruit of wood, and every tenth of oxen and sheep, and everything that passes through in the number under the rod the tenth shall be holy unto the Lord” (Lev. 27:30, 32).",
                "[96] Observe that he thinks that first-fruits are due from our body, the cumbersome mass which is indeed of earth and of wood. For its life and survival, growth and health, come to it by the grace of God. Note too that we are also bidden to give first-fruits of the unreasoning creatures within us, the senses, for sight and hearing and smell and taste and touch also are gifts of God for which we must give thanks.",
                "[97] Yet not only for the wooden and earthen mass of the body, not only for the unreasoning creatures, the senses, are we taught to praise the Benefactor, but also for the mind which may be truly called the man within the man, the better part within the worse, the immortal within the mortal.",
                "[98] This is why, I believe, He sanctified all the first-born, and took as their ransom the tenth, that is the tribe of Levi, that they should observe and maintain holiness and piety and the rites which are offered for the honour of God. For the first and best thing in us is the reason, and it is only right that from its intelligence, its shrewdness, its apprehension, its prudence and the other qualities which belong to it, we should offer first-fruits to God, who gave to it its fertility of thinking.",
                "[99] It was this feeling which prompted the Man of Practice when he vowed thus, “Of all that thou givest me, I will give a tenth to thee” (Gen. 28:22); which prompted the oracle that follows the blessing given to the victor by Melchisedek the holder of that priesthood, whose tradition he had learned from none other but himself. For “he gave him,” it runs, “a tenth from all” (Gen. 14:20); from the things of sense, right use of sense; from the things of speech, good speaking; from the things of thought, good thinking.",
                "[100] Admirable then, and demanded by the facts, are the words added as a sort of side utterance, when while telling us how the memorial of the divine and heaven-sent food was enshrined in a golden jar he continues, “the omer was the tenth part of three measures” (Ex. 16:36). For we seem to contain three measures, sense, speech, mind; sense measuring the objects of sense, speech the parts of speech and what we say, and mind the things of mind.",
                "[101] Of each of these three measures we must offer as it were a holy tenth, that speech, sense perception and apprehension may be judged soundly and blamelessly according to God’s standard, for this is the true and just measure, while our measures are false and unjust."
            ],
            [
                "[102] So too it is only natural that in the matter of sacrifices the tenths of the measure of fine flour should be brought with the victims to the altar (Ex. 29:40), while the numbers up to nine, what is left by the tenth, remain with ourselves.",
                "And the recurrent oblation of the priests is in agreement with this;",
                "[103] they are commanded to offer always the tenth of the ephah of fine flour (Lev. 6:20), for they have learned to rise above the ninth, the seeming deity, the world of sense, and to worship Him who is in very truth God, who stands alone as the tenth.",
                "[104] For to the world belong nine parts, eight in heaven, one of the stars which wander not and seven of those that wander, though the order of their wandering is ever the same, while earth with water and air make the ninth, for the three form a single family, subject to changes and transformations of every kind.",
                "[105] Now the mass of men pay honour to these nine parts and to the world which is formed from them, but he that has reached perfection honours Him that is above the nine, even their maker God, who is the tenth. For he continues to soar above all the artificer’s work and desire the artificer Himself, ever eager to be His suppliant and servant. That is why the priest offers recurrently a tenth to Him who is tenth and alone and eternal.",
                "[106] We find this “ten” plainly stated in the story of the soul’s passover, the crossing from every passion and all the realm of sense to the tenth, which is the realm of mind and of God; for we read “on the tenth day of this month let everyone take a sheep for his house” (Ex. 12:3), and thus beginning with the tenth day we shall sanctify to Him that is tenth the offering fostered in the soul whose face has been illumined through two parts out of three, until its whole being becomes a brightness, giving light to the heaven like a full moon by its increase in the second week. And thus it will be able not only to keep safe, but to offer as innocent and spotless victims its advances on the path of progress.",
                "[107] We find the same in the propitiation which is established on the tenth day of the month (Lev. 23:27), when the soul is suppliant to God the tenth, and is schooled to know the humiliation and nothingness of its trust in the sagacity of a created reason, and how transcendent and supreme is the Uncreated in all that is good. And so He becomes propitious, and propitious even at once without their supplication, to those who afflict and belittle themselves and are not puffed up by vaunting and self-pride.",
                "[108] We find it in the “release” (Lev. 25:9 ff.), in the perfect freedom of soul which shakes off the wandering of its past and finds a new harbour in the nature which wanders not, and returns to the heritages which it received in the years when the breath of its spirit was fresh and strong, and travail which has the good for its prize exercised its energy. For then the holy word, in admiration of its efforts, honoured it, and gave it a special guerdon, an undying heritage, its place in the order of the imperishable.",
                "[109] We find it in the suppliant prayer of wise Abraham, who when fire was about to consume what is called the land of Sodom, but is in reality a soul barren of good and blind of reason, prayed that if there should be found in it that token of righteousness, the ten, it might receive some remission of punishment (Gen. 18:32). He begins indeed his supplication with fifty, the number of release, but ends with ten, which closes the possibility of redemption."
            ],
            [
                "[110] It is on the same principle, as it seems to me, that Moses, after choosing rulers of thousands and hundreds and fifties, appointed rulers of tens last of all (Ex. 18:25), so that if the mind could not be bettered through the work of the senior ranks, it might get purification through the hindermost.",
                "[111] And that is the high truth, too, which the servant of the lover of learning had mastered when he went as ambassador on that splendid errand, wooing for the man of self-taught wisdom the bride most suited to him, constancy (Gen. 24:10); for out of the many or rather countless memories of his lord, he takes “ten camels,” that is the “reminding” which right instruction figured by the ten produces.",
                "[112] He takes too of “his goods,” clearly meaning not gold or silver or any others which are found in perishable materials, for Moses never gave the name of good to these; but genuine goods, which are soul-goods only, he takes for his journey’s provisions and his trading wares,—teaching, progress, earnestness, longing, ardour, inspiration, prophecy, and the love of high achievement.",
                "[113] By practice and exercising himself in these, when the time comes for him to leave the seas, so to speak, and anchor in harbour, we shall find that he takes two ear-rings, drawing a weight of a drachma, and bracelets of ten weights of gold for the hands of the bride, whom he courts for his master (Gen. 24:22). Truly a glorious adorning, first that the thing heard should be a single drachma, a unit without fractions whose nature is to draw, for it is not well that hearing should devote itself to aught save one story only, a story which tells in noble words the excellences of the one and only God; secondly, that the undertakings of the hands should be of ten weights of gold, for the actions of wisdom rest firmly on perfect numbers and each of them is more precious than gold."
            ],
            [
                "[114] Such too is that tribute of the princes, chosen as the best that they had, which they offered when the soul, equipped by the love of wisdom, celebrated its dedication in right holy fashion, giving thanks to the God who was its teacher and guide. For the worshipper offers “a censer of ten gold weights, full of incense” (Num. 7:14, 20, etc.), that God who alone is wise might choose the perfumes exhaled by wisdom and every virtue.",
                "[115] And when these perfumes are pleasant in His judgement, Moses will celebrate them in a hymn of triumph in the words “The Lord smelt a scent of sweet fragrance” (Gen. 8:21). Here he uses smell in the sense of accept, for God is not of human form, nor has need of nostrils or any other parts as organs.",
                "[116] And further on he will speak of God’s dwelling-place, the tabernacle, as being “ten curtains” (Ex. 26:1), for to the structure which includes the whole of wisdom the perfect number ten belongs, and wisdom is the court and palace of the All-ruler, the sole Monarch, the Sovereign Lord.",
                "[117] This dwelling is a house perceived by the mind, yet it is also the world of our senses, since he makes the curtains to be woven from such materials as are symbolical of the four elements; for they are wrought of fine linen, of dark red, of purple and of scarlet, four in number as I said. The linen is a symbol of earth, since it grows out of earth; the dark red of air, which is naturally black; the purple of water, since the means by which the dye is produced, the shell-fish which bears the same name, comes from the sea; and the scarlet of fire, since it closely resembles flame.",
                "[118] Again rebellious Egypt, when it glorified the mind which usurps the place of God, and bestowed on it the emblems of sovereignty, the throne, the sceptre, the diadem, is admonished through ten plagues and punishments by the Guardian and Ruler of all.",
                "[119] In the same way He promises to wise Abraham that He will work the ruin and complete destruction of just ten nations, neither more nor less, and will give the land of the victims to his descendants (Gen. 15:18–20). Thus everywhere he thinks well to extend the meaning of the ten, to cover both praise and blame, honour and chastisement.",
                "[120] But why note such examples as these, when the holy and divine law is summed up by Moses in precepts which are ten in all, statutes which are the general heads, embracing the vast multitude of particular laws, the roots, the sources, the perennial fountains of ordinances containing commandments positive and prohibitive for the profit of those who follow them?"
            ],
            [
                "[121] It is quite natural, then, that the mating with Hagar should take place when ten years have elapsed from the arrival in the land of the Canaanites; for we cannot desire the training of the schools the moment we become reasoning beings, as the understanding is still soft and flaccid. That only comes when we have hardened our intelligence and quickness of mind and possess about all things a judgement which is no longer light and superficial, but firm and steady.",
                "[122] That is why the text continues with the words that follow, “He went in unto Hagar” (Gen. 16:4), for it was well that the learner should resort to knowledge as his teacher, to be instructed in the lessons suited to human nature. In the present case the pupil is represented as going to the teacher’s school, but often knowledge rids herself of grudging pride, runs out to meet the gifted disciples, and draws them into her company.",
                "[123] And so we may see that Leah, or virtue, goes forth to meet the Man of Practice when he was returning from the field, and says to him, “Thou shalt come in unto me to-day” (Gen. 30:16); for whither indeed should he go in, he who is tending the seeds and saplings of knowledge, save to virtue, the field of his husbandry?"
            ],
            [
                "[124] But sometimes she makes trial of her scholars, to test their zeal and earnestness; and then she does not meet them, but veils her face and sits like Tamar at the cross-roads, presenting the appearance of a harlot to the passers-by (Gen. 38:14, 15). Her wish is that inquiring minds may unveil and reveal her and gaze upon the glorious beauty, inviolate, undefiled and truly virginal, of her modesty and chastity.",
                "[125] Who then is he, the investigator, the lover of learning, who refuses to leave aught of the things that are veiled, unexamined and unexplored? He can only be the chief captain, the king, whose name is Judah, who persists and rejoices in confessing and praising God. “He turned aside his path to her” (Gen. 38:16) it says, and said “Suffer me to come in unto thee.” “Suffer me,” he means (for he would not use force to her), “suffer me to see what is the virtue which veils its face from me, and what purpose it is prepared to serve.”",
                "[126] And so then after he went in to her, we read of a conceiving or taking (Gen. 38:18). Who it is who conceives or takes we are not told in so many words. For the art or science that is studied does seize and take hold of the learner and persuades him to be her lover, and in like manner the learner takes his instructress, when his heart is set on learning.",
                "[127] Often on the other hand some teacher of the lower subjects, who has chanced to have a gifted pupil, boasts of his own teaching power, and supposes that his pupil’s high attainments are due to him alone. So he stands on tiptoe, puffs himself out, perks up his neck and raises high his eyebrows, and in fact is filled with vanity, and demands huge fees from those who wish to attend his courses; but when he sees that their thirst for education is combined with poverty, he turns his back on them as though there were some treasures of wisdom which he alone has discovered.",
                "[128] That is the condition called “having in the womb,” a swollen, vanity-ridden condition, robed in a vesture of inordinate pride, which makes some people appear to dishonour virtue, the essentially honourable mistress in her own right of the lower branches of knowledge.",
                "[129] The souls then whose pregnancy is accompanied with wisdom, though they labour, do bring their children to the birth, for they distinguish and separate what is in confusion within them, just as Rebecca, receiving in her womb the knowledge of the two nations of the mind, virtue and vice, distinguished the nature of the two and found therein a happy delivery (Gen. 25:23). But where its pregnancy is without wisdom, the soul either miscarries or the offspring is the quarrelsome sophist who shoots with the bow (Gen. 21:20), or is the target of the bowman.",
                "[130] And this contrast is to be expected. For the one kind of soul thinks that it receives in the womb, and the other that it has in the womb, and that is a mighty difference. The latter, supposing that they “have,” with boastful speech ascribe the choice and the birth to themselves. The former claim but to receive, and confess that they have of themselves nothing which is their own. They accept the seeds of impregnation that are showered on them from outside, and revere the Giver, and thus by honouring God they repel the love of self, repel, that is, the greatest of evils by the perfect good."
            ],
            [
                "[131] In this way too were sown the seeds of the legislative art which we men enjoy. “There was,” says the Scripture, “a man of the tribe of Levi who took one of the daughters of Levi and had her to wife, and she received in her womb and bore a male child, and seeing that he was goodly they guarded him for three months” (Ex. 2:1, 2).",
                "[132] This is Moses, the mind of purest quality, the truly “goodly,” who, with a wisdom given by divine inspiration, received the art of legislation and prophecy alike, who being of the tribe of Levi both on the father’s and the mother’s side has a double link with truth.",
                "Great indeed is the profession of the founder of this tribe.",
                "[133] He has the courage to say, God and God alone must I honour, not aught of what is below God, neither earth nor sea nor rivers, nor the realm of air, nor the shiftings of the winds and seasons, nor the various kinds of animals and plants, nor the sun nor the moon nor the host of the stars, performing their courses in ranks of ordered harmony, no, nor yet the whole heaven and universe. A great and transcendent soul does such a boast bespeak,",
                "[134] to soar above created being, to pass beyond its boundaries, to hold fast to the Uncreated alone, following the sacred admonitions in which we are told to cling to Him (Deut. 30:20), and therefore to those who thus cling and serve Him without ceasing He gives Himself as portion, and this my affirmation is warranted by the oracle which says, “The Lord Himself is his portion” (Deut. 10:9).",
                "[135] Thus we see the capacity to bear comes to souls by “receiving” rather than by “having in the womb.”",
                "But just as the eyes of the body often see dimly and often clearly, so the distinguishing characteristics which things present sometimes reach the eye of the soul in a blurred and confused, sometimes in a clear and distinct form. When the vision thus presented is indistinct and ill-defined,",
                "[136] it is like the embryo not yet fully formed in the depths of the womb; when it is distinct and definite, it bears a close analogy to the same embryo when fully shaped, with each of its parts inward and outward elaborated, and thus possessed of the form suited to it.",
                "[137] Now there is a law well and suitably enacted to deal with this subject which runs thus: “When two men are fighting if one strikes a woman who has in the womb, and her child comes forth not fully formed, he shall be surely fined: according as the husband of the woman shall lay upon him he shall be fined with a valuation, but if the child be fully formed he shall give life for life” (Ex. 21:22, 23). This was well said, for it is not the same thing to destroy what the mind has made when it is perfect as when it is imperfect, when it is guesswork as when it is apprehended, when it is but a hope as when it is a reality.",
                "[138] Therefore in one the thing in question and the penalty are alike indefinite, in the other there is a specified penalty for a thing perfected. Note however that by “perfected” we do not mean perfected in virtue, but that it has attained perfection in some one of the arts to which no exception can be taken. For the child in this case is the fruit of one who has in the womb, not has received in the womb, one whose attitude is that of self-conceit rather than of modesty. And indeed miscarriage is impossible for her who “has received in the womb,” for it is to be expected that the Sower should bring the plant to its fulness: for her who “has in the womb” it is natural enough; she is the victim of her malady, and there is no physician to help her."
            ],
            [
                "[139] Do not suppose that by the words “When she saw that she had in the womb” (Gen. 16:4), it is meant that Hagar saw that it was so with herself. It is her mistress Sarah who saw, for afterwards Sarah says of herself, “Seeing that she had in the womb, I was dishonoured before her” (Gen. 16:5).",
                "[140] Why is this? Because the lower arts, even if they see their own products, which are carried in their womb, necessarily see them but dimly, while they are clearly and very distinctly apprehended by knowledge in its various forms. For knowledge is something more than art, as it has in addition a stability which no argument can shake.",
                "[141] The definition of art is as follows: a system of conceptions co-ordinated to work for some useful end, “useful” being a very proper addition to exclude mischievous arts. Knowledge on the other hand is defined as a sure and certain apprehension which cannot be shaken by argument.",
                "[142] We give the name of arts therefore to music, grammar and the kindred arts, and accordingly those who by means of them reach fulness of accomplishment are called artists, whether they are musicians or grammarians; but we give the name of knowledge to philosophy and the other virtues, and that of men of knowledge to those who possess these virtues. Those only are prudent and temperate and philosophers who without exception do not err in the dogmatic conclusions belonging to that form of knowledge which they have mastered by their diligence in the way that the above-mentioned err in the more theoretical conclusions of the lower arts.",
                "[143] The following illustration may serve. The eyes see, but the mind through the eyes sees further than the eyes. The ears hear, but the mind through the ears hears better than the ears. The nostrils smell, but the soul through the nose smells more vividly than the nose, and while the other senses apprehend the objects proper to them, the understanding apprehends with more purity and clarity. For we may say quite properly that the mind is the eye’s eye and the hearing’s hearing and the purified sense of each of the senses; it uses them as ushers in its tribunal, but itself passes judgement on the natures of the objects presented, giving its assent to some and refusing it to others. In the same way, what we call the lower or secondary arts, resembling as they do the bodily faculties, handle the questions which they answer without involved consideration, but knowledge in each case does so with greater accuracy and minute examination.",
                "[144] What the mind is to sense, that knowledge is to art; for just as, to repeat the statement, the soul is the sense of the senses,[so knowledge is the art of arts.] So each of the arts has detached and annexed some small items from the world of nature which engage its efforts and attention: geometry has its lines, and music its notes, but philosophy takes the whole nature of existing things; for its subject matter is this world and every form of existence visible and invisible.",
                "[145] Why wonder, then, if when it surveys the whole of things it sees also the parts, and sees them better than those others, furnished as it is with stronger eyes and more penetrating sight? Naturally then will the pregnancy of the handmaid, the lower instruction, be more visible to the mistress philosophy than it is to the handmaid herself."
            ],
            [
                "[146] And indeed this too is general knowledge that all the particular arts have their origins and the germs from which the conclusions they reach seem to spring, as a gift from philosophy. For such further matters as isosceles and scalene triangles, and circles and polygons and the other figures are the discovery of geometry; but when we come to the nature of the point, the line, the superficies and the solid which are the roots and foundations of those named above, we leave geometry behind.",
                "[147] For whence does she obtain the definition of a point as that which has no parts, of a line as length without breadth, of superficies as that which has length and breadth only, and of a solid as that which has three dimensions, length, breadth, and depth? For these belong to philosophy, and the whole subject of definitions is the philosopher’s province.",
                "[148] Again the lower stage of grammar, sometimes by a slight modification of γραμματική called γραμματιστική, undertakes to teach reading and writing, while the task of the higher stage is the elucidation of the writings of the poets and historians. When therefore they discourse on the parts of speech, are they not encroaching on, and casually appropriating the discoveries of philosophy?",
                "[149] For it is the exclusive property of philosophy to examine what a conjunction is, or a noun, or a verb, or a common as distinguished from a proper noun, or in the sentence what is meant by defective or complete or declaratory or inquiry, or question, or comprehensive, or precatory, or imprecatory. For to her is due the system which embraces the study of complete sentences and propositions and predicates.",
                "[150] Again, the observation of the semi-vowel, the vowel and the completely voiceless or consonant, and the usage of each, and the whole field of phonetics and the elements of sound and the parts of speech, have been worked out and brought to its consummation by philosophy. From this, as from a torrent, the plagiarists have drawn a few small drops, squeezed them into their still smaller souls, and do not blush to parade what they have filched as their own."
            ],
            [
                "[151] So in their insolence they neglect the mistress to whom the lordship really belongs, to whom is due the firm foundation of their studies. And she, conscious of their neglect, will rebuke them and speak with all boldness. “I am wronged and betrayed, in so far as you have broken faith with me.",
                "[152] For ever since you took to your arms the lower forms of training, the children of my handmaid, you have given her all the honour of the wedded wife, and turned from me as though we had never come together. And yet perhaps, in thinking this of you, I may be but inferring from your open company with her my servant a less certain matter, your alienation from me. But to decide whether your feelings are as I have supposed, or the opposite, is a task impossible for any other,",
                "[153] but easy for God alone,” and therefore Sarah will say quite properly, “God judge between you and me” (Gen. 16:5). She does not hastily condemn Abraham as a wrongdoer, but expresses a doubt as though perhaps his heart may be true and upright. That it is so is shewn unmistakably soon after, when he makes his defence and thereby heals her doubts. “Behold,” he says, “the servant girl is in thy hands. Deal with her as is pleasing to thee” (Gen. 16:6).",
                "[154] Indeed in calling her a servant girl he makes a double admission, that she is a slave and that she is childish, for the name suits both of these. At the same time the words involve necessarily and absolutely the acknowledgment of the opposites of these two, of the full-grown as opposed to the child, of the mistress as opposed to the slave. They amount almost to a loud and emphatic confession: I greet the training of the schools, he implies, as the junior and the handmaid, but I have given full honour to knowledge and wisdom as the full-grown and the mistress.",
                "[155] And the words “in thy hands” mean no doubt “she is subject to thee,” but they also signify something more, namely that while what is implied by the slave belongs to the domain of the hands in the bodily sense, since the school subjects require the bodily organs and faculties, what is implied by the mistress reaches to the soul, for wisdom and knowledge and their implications are referred to the reasoning faculties.",
                "[156] “And so,” says Abraham, “in the same degree as the mind is more powerful, more active and altogether better than the hand, I hold knowledge and wisdom to be more admirable than the culture of the schools and have given them full and special honour. Do thou then, who both art the mistress and art held as such by me, take all my training and deal with it as thy handmaid, ‘even as is well-pleasing to thee.’ And what is well-pleasing",
                "[157]to thee I know full well is altogether good, even if it be not agreeable, and profitable even if it be far removed from pleasant.”",
                "Yes, good and profitable. And such to those who need convincing of their errors is the admonishing which the holy text indicates under its other name of affliction."
            ],
            [
                "[158] Therefore he adds “and she afflicted her” (Gen. 16:6), which means she admonished and chastised her. For the sharp spur is indeed profitable to those who live in security and ease, just as it is to unruly horses, since it is difficult to master or break them in merely with the whip or guiding hand.",
                "[159] Or do you fail to see the rewards which await the unrebuked? They grow sleek and fat, they expand themselves, and the breath of their spirit is lusty and strong, and then to their utter sorrow and misery they win the woeful prizes of impiety, proclaimed and crowned as victors in the contest of godlessness. For because of the smooth flow of their prosperity, veneered as they are with gold and silver, like base coin, they fancy themselves to be gods, forgetting Him who is the true coin, the really Existent.",
                "[160] I have Moses’ testimony when he says, “He waxed fat, grew thick, was widened, and abandoned the God who made him” (Deut. 32:15). It follows that if increased laxity is the parent of that greatest of ills, impiety, contrary wise affliction, regulated by law, breeds a perfect good, that most admirable thing, admonition.",
                "[161] On this same principle he calls the unleavened bread, the symbol of the first feast, “bread of affliction.” And yet we all know that feasts and highdays produce cheerfulness and gladness, not affliction.",
                "[162] Clearly he is extending the meaning of the word as a name for the chastener, toil, for the most numerous and most important of goods are wont to result from repeated strenuous contention and keen toiling, and the soul’s feast is ardour for the best, and the consummation of toil. That is why we also have the command to “eat the unleavened bread with bitter herbs” (Ex. 12:8), not as a relish, but because the mass of men hold that when they no longer swell and boil with desires, but are confined and compressed, they are in a state of discomfort; and they think that the unlearning of passion is a bitterness, though to a mind that welcomes effort that same is a joy and a feast."
            ],
            [
                "[163] For this cause I believe the lesson of the statutes of the law was given in a place whose name is bitterness, for injustice is pleasant and just-dealing is troublesome, and this is the most infallible of laws. For when they had gone out of the passions of Egypt, says the text, “they came to Marah, and they could not drink water from Marah, for it was bitter. Therefore the name of that place was called bitterness, and the people murmured against Moses, saying what shall we drink? And Moses called aloud to the Lord, and the Lord shewed him a tree; and he threw it into the water, and the water was sweetened. There He laid down for him ordinances and judgements” (Ex. 15:23–25).",
                "[164] “And there He tried him” (<i>ibid</i>.), the text continues. Yes, for the trial and proving of the soul, with all its uncertainty, lies in toil and bitterness of heart, and it is uncertain because it is hard to discern which way the balance will incline. Some faint ere the struggle has begun, and lose heart altogether, counting toil a too formidable antagonist, and like weary athletes they drop their hands in weakness and determine to speed back to Egypt to enjoy passion.",
                "[165] But there are others who, facing the terrors and dangers of the wilderness with all patience and stoutness of heart, carry through to its finish the contest of life, keeping it safe from failure and defeat, and take a strong stand against the constraining forces of nature, so that hunger and thirst, cold and heat, and all that usually enslave the rest, are made their subjects by their preponderating fund of strength.",
                "[166] But this result is brought about not by toil unaided, but by toil with sweetening. He says “the water was sweetened,” and another name for the toil that is sweet and pleasant is love of labour. For what is sweet in toil is the yearning, the desire, the fervour, in fact the love of the good.",
                "[167] Let no one, then, turn away from affliction such as this, or think that, when the table of joy and feasting is called the bread of affliction, harm and not benefit is meant. No, the soul that is admonished is fed by the lessons of instruction’s doctrine."
            ],
            [
                "[168] So holy is this unleavened bake-meat, that the oracles ordain that twelve unleavened loaves, corresponding to the number of the tribes, be set forth on the golden table in the inmost shrine, and these are called the loaves of setting forth (Ex. 25:29).",
                "[169] And further it is forbidden by law to bring any leaven or any honey to the altar (Lev. 2:11). For it is a hard matter to consecrate as holy the sweet flavours of bodily pleasures or the risings of the soul in their leaven-like thinness and sponginess, so profane and unholy are they by their very nature.",
                "[170] Is it not, then, with legitimate pride that the prophet-word called Moses says, as we shall find, “Thou shalt remember all the way which the Lord thy God led thee in the wilderness, that He might afflict thee and prove thee and the thoughts in thy heart might be tested, whether thou wilt keep His commandments or not, and He afflicted thee and made thee weak by famine and fed thee with manna which thy fathers knew not, that He might proclaim to thee that not alone on bread shall man live, but on every word that goeth forth through the mouth of God” (Deut. 8:2).",
                "[171] Who then is so impious as to suppose that God is an afflictor, or evil-entreater, and that He sends famine, death in its most miserable form, on those who cannot live without food? For God is good and the cause of what is good, the benefactor, the saviour, the nourisher, the enricher, the bountiful giver, and He has expelled evil-mindedness from the holy boundaries. For so He banished those cumberers of the earth, both Adam and Eve, from Paradise.",
                "[172] Let us not, then, be misled by the actual words, but look at the allegorical meaning that lies beneath them, and say that “afflicted” is equivalent to “disciplined and admonished and chastened,” and that “subjected to famine” does not mean that He brought about a dearth of food and drink, but a dearth of pleasures and desires and fears and grief and wrongdoings, and in general all the works of the vices or the passions.",
                "[173] And this is confirmed by the words that follow, “He fed thee with the manna.” He who provided the food that costs no toil or suffering, the food which without the cares and pains of men came not from the earth in the common way, but was sent, a wonder and a marvel from heaven for the benefit of those who should use it—can we rightly speak of Him as the author of famine and affliction? Should we not on the contrary call Him the author of thriving and prosperity and secure and ordered living?",
                "[174] But the multitude, the common herd, who have never tasted of wisdom, the one true food of us all, think that those who feed on the divine words live in misery and suffering, and little know that their days are spent in continued well-being and gladness."
            ],
            [
                "[175] Thus so profitable a thing is affliction of one sort, that even its most humiliating form, slavery, is reckoned a great blessing. Such slavery we read of in the holy scriptures as invoked by a father on his son, by the most excellent Isaac on the foolish Esau. There is a place where he says,",
                "[176] “Thou shalt live on thy sword and shalt be a slave to thy brother” (Gen. 27:40). He judges it most profitable for him who chooses war instead of peace, who by reason of his inward tumult and rebellion is armed as it were with the weapons of war, that he should become a subject and a slave and obey all the orders that the lover of self-control may impose.",
                "[177] Therefore, I think, did one of Moses’ disciples, who is named a man of peace, which is in our ancestral tongue Solomon, say as follows: “My son, despise not the discipline of God, nor faint when thou art rebuked by Him, for whom the Lord loveth He rebukes and scourges every son whom He receiveth” (Prov. 3:11, 12). So we see that reproaching and admonition are counted so excellent a thing, that they turn our acknowledgment of God into kinship with Him, for what relation can be closer than that of a father to a son, or a son to a father?",
                "[178] But lest the series of argument following argument should seem tedious and prolix, I will add but one proof, and that the clearest, to those here given, to shew that affliction or ill-usage of a kind is a work of virtue. There is a law in the following terms: “Ye shall not evil-entreat any widow or orphan, but if ye evil-entreat them with evil” (Ex. 22:22). What does he mean? Is it that one can be evil-entreated by some other thing than evil? For if evil-treatments are the work of evil and nothing else, it is superfluous to add what is a matter of agreement and will be admitted even without any further words.",
                "[179] No doubt he means to say, “I know that one may be rebuked by virtue and disciplined by wisdom, and therefore I do not hold all afflicting or evil-entreating to be blameworthy.” When it is the work of justice and the power of the law which chastens by reproof I am filled with admiration. When it is the work of folly and vice and therefore harmful, I turn away from it and call it by the evil names that are its due.",
                "[180] When, then, you hear of Hagar as afflicted or evil-entreated by Sarah, do not suppose that you have here one of the usual accompaniments of women’s jealousy. It is not women that are spoken of here; it is minds—on the one hand the mind which exercises itself in the preliminary learning, on the other, the mind which strives to win the palm of virtue and ceases not till it is won."
            ]
        ],
        "Appendix": [
            "APPENDIX TO DE CONGRESSU",
            "§ 11. <i>Astronomy</i>, Astronomy of an elementary kind was regularly included among the Encyclia, but is not named by Philo in his other lists of the subjects, doubtless because, as often in other writers, it is regarded as a branch of geometry. <i>Cf</i>. Quintilian, i. 10. 46 “quid quod se eadem geometria tollit ad rationem usque mundi? in qua siderum certos constitutosque cursus numeris docet.”",
            "§ 15. <i>The calamities … undergone</i>. This thought of the ethical value of history and poetry (epic and tragic) has already been brought out in <i>De Sac.</i> 78 f. See also <i>De Abr.</i> 23.",
            "§ 18. <i>Sister and twin</i>. Though ὡς εἶπόν τινες indicates that this is a definite quotation from some writer or writers, the close relation of dialectic to rhetoric, though much discussed by the Stoics (see <i>S.V.F.</i> i. 75, ii. 294), is not described by this phrase in any source known to us. Aristotle speaks of rhetoric as being (1) ἀντίστροφον (counterpart), (2) παραφυές (offshoot), (3) μόριον (part), (4) ὁμοίωμα (copy), of rhetoric (Aristot. <i>Rhet</i>. i. 1. 1, i. 2. 7).",
            "§ 29. <i>On the side of thought … deception</i>. It seems to me almost incredible that Leah’s handmaid, oratory or rhetoric, should on the side of ideas be limited to sophistical rhetoric, though one might understand this sort being admitted with the other, as indeed we find in <i>De Agr.</i> 13. Below in § 33 there is no such disparagement. I am strongly inclined to suspect a lacuna such as ἡ λογική <i>sc</i>. δύναμις &lt;τῆς διανοίας, οὐχ&gt; ἡ κτλ. Or for τῆς διανοίας we might conjecture τῶν πραγμάτων (facts), in which case ἡ λογική would still agree with εὕρεσις.",
            "§ 53. <i>Battles of argument</i>. Elsewhere in Philo this word and γνωσιμαχία seem to be used generally for contention, without any particular meaning attaching to γνωσι-. Here, however, in combination with συλλαβομαχοῦντες, it seems necessary to give the γνωσι- a more definite meaning, such as “of argument” or “as to knowledge.”",
            "§ 54. <i>The fount of human life. Cf</i>. <i>S. V.F</i>. i. 205 ἦθός ἐστι πηγὴ βίου, ἀφʼ ἧς αἱ κατὰ μέρος πράξεις ῥέονσι.",
            "<i>Ibid</i>. &lt;ἀστάς&gt;. That ἀστάς has been lost, as suggested in the footnote, seems to me very probable, though possibly a better form of the sentence, preserving the first ἤ of all MSS., and the ἤ before δόγματα of some, would be παλλακὰς μέντοι ἢ ἀστάς, δόξας ἢ δόγματα. It is true that no Biblical example of the ἀστή of the wicked man is given, but in § 59 her existence as the mother of κακία, while the παλλακή is the mother of πάθος, is assumed. If we make this insertion, the conjunction of δόξα (= παλλακή) with δόγμα (= ἀστή) gets a clear meaning. As it stands, this conjunction, which is not recorded elsewhere, is otiose. But in <i>De Sac.</i> 5 we have them contrasted, the καλὸν δόγμα, Abel, with the ἄτοπος δόξα, Cain, and in general δόγμα, though, as in this case, it may be bad, is associated with principles and convictions arrived at by reason in contrast to unreasoning δόξα. That the former should produce vicious principles (κακία) and the latter fleeting passion is quite in keeping.",
            "§ 77. <i>Doting on poetry … musical colours</i>. Clem. Al. (<i>Strom</i>, i. p. 332) reproduces these words as κατεγήρασαν οἱ μὲν αὐτῶν ἐν μουσικῇ, οἱ δὲ ἐν γεωμετρίᾳ, ἄλλοι δὲ ἐν γραμματικῇ, οἱ πλεῖστοι δὲ ἐν ῥητορικῇ. Hence Mangey strangely thought that γραμμαῖς should be corrected to γραμματικῇ, though in his translation he retains it as “delincationibus.” But Philo’s ποιήμασι gives Clement’s γραμματικῇ, as his γραμμαῖς gives γεωμετρίᾳ. γραμμαῖς cannot mean “drawing,” as Yonge certainly and Mangey presumably supposed. It is a regular term for geometrical figures, and γραμμικαὶ ἀποδείξεις for geometrical proofs (Quintilian i. 10. 38.) Mangey translates χρωμάτων κράσεσι by “temperaturis colorum,” which leaves it doubtful whether he thought, as Yonge did, that it meant painting. There can be no reasonable doubt that it refers to the χρώματα of music. Though Aristotle laid stress on γραφική as a means of education, it never appears among the Encyclia. On the other hand the χρώματα, as shown in § 76, are an important element in music. Aristides Quintilianus (p. 18) gives this explanation of the name: χρῶμα, τὸ διὰ ἡμιτονίων συντεινόμενον· ὡς γὰρ τὸ μεταξὺ λευκοῦ καὶ μέλανος χρῶμα καλεῖται, οὕτω τὸ διὰ μέσων ἀμφοῖν θεωρούμενον χρῶμα καλεῖται. This suggests that κράσεις χρωμάτων may mean blendings which constitute χρώματα rather than blendings of them, but I leave this to the experts.",
            "§ 79. <i>For philosophy</i>, etc. For this Stoic definition <i>cf</i>. <i>S. V.F</i>. ii. 36 τὴν φιλοσοφίαν φασὶν ἐπιτήδευσιν εἶναι σοφίας, τὴν δὲ σοφίαν ἐπιστήμην θείων τε καὶ ἀνθρωπίνων πραγμάτων. Cicero gives it in a form nearer to Philo, <i>De Off</i>. ii. 5 “nec quicquam aliud est philosophia … praeter studium sapientiae. Sapientia autem est, ut a veteribus philosophis definitum est, rerum divinarum et humanarum causarumque, quibus eae res continentur, scientia.”",
            "§ 107. περινοίᾳ λογισμοῦ πεποιθυίας. The translation given assumes (1) that πεποιθυίας (of a soul trusting) is not co-ordinate with the other participles, (2) that γενητοῦ agrees with λογισμοῦ; neither of which seems likely, though grammatically possible. Moreover, Philo would probably have written τοῦ πεποιθέναι instead of πεποιθυίας. Wendland conjectured περὶ πάντα λογισμῷ μεμαθηκυίας. This seems very arbitrary. Cohn suggested περινοίᾳ καὶ λογισμῷ πεπονθυίας. But if this means “experiencing through reasoning the nothingness of creation,” it does not seem to me Greek. I suggest as slightly better to transfer περ. λογ. πεπ. and read ἱκετευούσης θεὸν ψυχῆς περινοίᾳ λογισμοῦ &lt;οὐ&gt; πεποιθυίας καὶ τὴν ταπεινότητα καὶ οὐδενείαν τοῦ γενητοῦ καὶ τὰς ἐν ἅπασι τοῖς καλοῖς ὑπερβολὰς καὶ ἀκρότητας τοῦ ἀγενήτου δεδιδαγμένης. This will make good sense and run smoothly, and it seems more likely that Philo thinks that human sagacity (περίνοια) or even human reason proves worthless in this supreme abasement, than that it is the agent by which the soul is schooled to humiliate itself, as Cohn’s and Wendland’s suggestions imply. Textually the loss of οὐ after λογισμοῦ is negligible and the departure from the MSS., apart from the slight change of -αν to -ᾳ, lies in the transference of the three difficult words. I shall not be surprised however if it does not give general satisfaction.",
            "§ 133. <i>The founder of this tribe</i>. Wendland gives as reference for the saying “God alone must I honour” Ex. 20:3, <i>i.e</i>. the First Commandment, and therefore presumably took the γενάρχης to be Moses. But the reference is, I think, to the Blessing of Levi (Deut. 33:9) “who saith to his father and his mother I have not seen thee, and his brothers he knew not and his sons he disclaimed.” In <i>Leg. All</i>. ii. 51 Philo has made a very similar use of this text (though there the father and the mother are mind and body), inferring from it that the Levi-mind rejects all such things for the sake of having God as his portion, in accordance with the words of Deut. 10:9, which he again quotes here. And the same interpretation of Deut. 33:9 is given in <i>De Fug.</i> 89, where Levi is called ὁ ἀρχηγέτης τοῦ θιάσου τούτου.",
            "§ 141. <i>A system of conceptions</i>, etc. For this Stoic definition <i>cf</i>. <i>S. V.F</i>. i. 73, ii. 93 f. Sometimes in a longer form, συγγεγυμνασμένων καὶ ἐπὶ τέλος εὔχρηστον τῷ βίῳ λαμβανόντων (ἐχόντων) τὴν ἀναφόραν, where the masculine λαμβανόντων shews that συγγ. also is masculine and that not the conceptions but the things conceived of are coordinated. As ἐγγεγυμνασμένων appears in some examples (see <i>S.V.F.</i> i. 73), Wendland is perhaps somewhat rash in altering to συγγ. If ἐγγ. is retained, translate “exercised upon.”",
            "<i>Ibid</i>. For the definition of ἐπιστήμη, given in practically the same words as here, see <i>S.V.F.</i> i. 68.",
            "§ 148. <i>Elucidation of the … poets and historians</i>. This definition with minor variations was the accepted one. In the grammar of Dionysius Thrax, which furnished the model for the later grammarians, both Greek and Latin, it appears in the form ἐμπειρία τῶν παρὰ ποιηταῖς τε καὶ συγγραφεῦσι ὡς ἐπὶ τὸ πολὺ λεγομένων. The definition brings out the important fact that γραμματική originally suggested literary study rather than what we call grammar.",
            "§ 149. The only terms in this list which either need explanation or have not had it on <i>De Agr.</i> 140, 141 are ἀποφαντόν and περιεκτικόν. From Diog. Laert. vii. 65 it appears that ἀποφαντόν which I have rendered by “declaratory” = ἀξίωμα, <i>i.e</i>. a statement which must be either true or false, which cannot be said of the forms of speech (ἐρώτημα, etc.) which follow. While D. L. himself defines ἀξίωμα as πρᾶγμα αὐτοτελές ἀποφαντὸν ὅσον ἐφʼ ἑαυτῷ, he has confused his interpreters by quoting Chrysippus: ἀξίωμά ἐστι τὸ ἀποφαντὸν ἢ καταφαντὸν ὅσον ἐφʼ ἑαυτῷ, οἷον Ἡμέρα ἐστί, Δίων περιπατεῖ. This has led Hicks to translate ἀποφαντόν “capable of being denied,” as opposed to καταφαντόν. But this is surely to confuse ἀποφαντός from ἀποφαίνω with ἀποφατικός from ἀπόφημι. Liddell &amp; Scott both in the earlier and in the recent edition make the confusion worse, as while giving ἀποφ. as = “asserting,” they say under καταφ. “to be affirmed, opposed to ἀποφαντός.” I feel no doubt that ἀποφ. is “affirming” or “capable of being affirmed,” and I should explain the καταφαντόν of Chrysippus as a synonym, which some preferred, unless indeed he means that ἀποφ. is used of such sentences as ἡμέρα ἑστί, and καταφ. of such as Δίων περιπατεῖ. Also it might easily be a gloss.",
            "It should be added that as to ἀποφαντικός, sometimes used for the indicative mood, the examples shew that no doubt is possible, and ἀποφαντικός can hardly be separated from ἀποφαντός.",
            "As for περιεκτικόν, it is most probably a mistake for προστακτικόν (imperative), which appears in D. L.’s list. At any rate if it is genuine, it must have some meaning unknown to us. The only sense in which we meet the word is for a place in which a number of things or persons are collected, <i>e.g</i>. ἀμπελών, παρθενών. Stephanus, indeed, has a statement, which L. &amp; S. have copied, that περιεκτικὸν ῥῆμα is a verb in the middle voice, but no authority is given. And both these meanings are impossible in a list which contains different forms of sentences.",
            "§ 155. “<i>In thy hands</i>.” I suspect that Philo suggests in this section that the Greek of the text quoted may mean not only “The handmaid is in thy hands (or power),” but <i>also</i> “Thy handmaid is in the hands.” <i>It must</i> be remembered that when he gives two alternative meanings for a passage, he does not think, as we should, that one <i>must</i> be the right one. To his mind they may both be intended. If we suppose that he is here commenting on “Thy handmaid is in the hands,” the argument will become much clearer. The supposition will involve reading here ἐν ταῖς χερσί for ἐν ταῖς χερσί σου, but there is not much difficulty in this. A scribe failing to see the point might very naturally add σου.",
            "§ 159. <i>Unrebuked</i>. Or “whose licence is unchecked.” Mangey suspected ἀνεπίπληκτος in this sense, and perhaps it more generally means “not liable to rebuke,” “blameless.” But see Plato, <i>Legg</i>. 695 B, where it is applied to the undisciplined boyhood of Cyrus’s sons, who left to women and eunuchs became οἵους ἦν εἰκὸς αὐτοὺς γενέσθαι τροφῇ ἀνεπιπλήκτῳ τραφέντας. So too in manhood they are τρυφῆς μεστοὶ καὶ ἀνεπιπληξίας.",
            "<i>Ibid</i>. ὑπαργύρους καὶ ὑποχρύσους. These adjectives, which Mangey translated by “aureos et argenteos,” ignoring the ὑπο-, are at first sight very difficult. All the evidence in the dictionaries hitherto given goes to prove that the prefix indicates not that the silver or gold conceals some other metal, but that it is covered or concealed by it. Thus while ὑπάργυρος may suggest a base coin, because the silver is coated with gold, ὑπόχρυσος would only suggest gold concealed by some baser metal. An article, however, by A. Körte in <i>Hermes</i>, 1929, pp. 262 f., to which Dr. Rouse called my attention, brings considerable evidence from inscriptions of the third century, as well as a line from Menander, 170 ff. (ὑπόχρυσος δακτύλιός τις οὑτοσί, αὐτὸς σιδηροῦς), to shew that ὑποχ. is used of iron rings or the like gilded over. Körte does not deal with ὑπάργυρος, but the same principle will apply. He connects the prefix with the common use of ὑπο- in adjectives, particularly in medical language, to indicate “somewhat,” <i>e.g</i>. ὑπόλευκος “whitish.” While he translates ὑπόχρυσος “gilded,” it need not be inferred, I think, that the word in itself means this. Rather the two words are opposed to ὁλόχρυσος, ὁλάργυρος, and indicate that the gold and silver are not the predominant, or at least not the sole elements. But since, as a matter of fact, the admixture of gold or silver would regularly take the form of a coating, “veneered” or “plated” may stand.",
            "§ 160. <i>Admonition</i>. I do not think that Philo can have written νουθεσίαν. Apart from the absurdity pointed out in the footnote, the ὥστε demands something inferred from the text, which has stated that those who live without κάκωσις forsake God. The inference must be that those who are under κάκωσις cleave to Him. I think Philo must have written εὐσέβειαν or θεοσέβειαν, which by some blunder was changed to νουθεσίαν as νομοθεσίαν to ἐκκλησίαν in § 120.",
            "§ 171. <i>Eve</i>. Here again one can only suppose a similar blunder, possibly assisted by the similarity of ΚΑΙΕΥΑΝ to ΚΑΙΝ. Though Wendland retains the MS. text, it seems to me incredible that Philo should have thought that Cain was expelled from Paradise. At any rate, even if Philo wrote Cain, he meant to write Eve."
        ]
    },
    "versions": [
        [
            "Loeb Classical Library, Harvard University Press, 1932",
            "https://www.nli.org.il/en/books/NNL_ALEPH001216057/NLI"
        ]
    ],
    "heTitle": "על הזיווג לשם ההשכלה (על לימודי היסוד)",
    "categories": [
        "Second Temple",
        "Philo"
    ],
    "schema": {
        "heTitle": "על הזיווג לשם ההשכלה (על לימודי היסוד)",
        "enTitle": "On Mating with the Preliminary Studies",
        "key": "On Mating with the Preliminary Studies",
        "nodes": [
            {
                "heTitle": "הקדמה",
                "enTitle": "Introduction"
            },
            {
                "heTitle": "",
                "enTitle": ""
            },
            {
                "heTitle": "הערות",
                "enTitle": "Appendix"
            }
        ]
    }
}