---
title: "On the Meeting for the sake of receiving Instructions"
author: "Philo of Alexandria"
translator: "C. D. Yonge"
languages: [en]
shelf: "Second Temple"
section: 10 of 14
url: https://scriptura.si/works/philo-tlg016-yonge-ogl/10/
cite: "Philo of Alexandria, tr. C. D. Yonge, On the Meeting for the sake of receiving Instructions, section 10. Scriptura (scriptura.si), https://scriptura.si/works/philo-tlg016-yonge-ogl/10/"
---

# On the Meeting for the sake of receiving Instructions

*Philo of Alexandria, tr. C. D. Yonge*

## 10. Section 117

Source: https://scriptura.si/works/philo-tlg016-yonge-ogl/10/ · cite a paragraph as https://scriptura.si/works/philo-tlg016-yonge-ogl/10/#p-N

[¶0] Accordingly, this is his abode, discernible only by the intellect; but the world is perceptible by the outward senses; since Moses made the curtains of such things as are symbols of the four elements, for they were made of fine flax, and of hyacinthine colour, and of purple, and of scarlet, —four numbers, as I have said before. Now the fine flax is an emblem of the earth, for the flax grows out of the earth; and the hyacinthine colour is a symbol of the air, for it is black by nature; purple (πορφύρα), again, is a symbol of the water; for the cause of this dye is derived from the sea, being the shell-fish of the same name (ἡ πορφύρα); and scarlet is a symbol of fire, for it most nearly resembles a flame.

### Section 118

[¶2] Again, that omnipotent overseer and ruler of the universe reproved the state of Egypt, when rebellious against the rein, when it was extolling with grandiloquent words the mind as an adversary of God, and bestowing on it all the ensigns of kingly authority, such as the throne, the sceptre, the diadem; and chastised it with ten stripes and severe punishment.

### Section 119

[¶4] And in the same manner, also, he promises the wise Abraham that he will work for him the overthrow and complete destruction of ten nations Deuteronomy vii. 1. exactly, neither more nor less, and that he will give the country of those who are thus destroyed to his descendants; in every instance choosing to employ the number ten, both for praise and for blame, and also for honour and for punishment. And yet why do we mention these things?

### Section 120

[¶6] For what is more important than this is the fact, that Moses gave laws to that sacred and divine assembly in a code of ten commandments in all. And these are the commandments which are the generic heads, and roots, and principles of the infinite multitude of particular laws; being the everlasting source of all commands, and containing every imaginable injunction and prohibition to the great advantage of those who use them.

### Section 121

[¶8] Very naturally, therefore, is the connection of Abraham with Hagar, placed at the end of ten years after his Exodus xxvi. 1. Deuteronomy vii. 1. arrival in the land of the Chaldaeans. For it does not follow that the first moment that we become endowed with reason, while our intellect is still in a somewhat fluid state, we are able at once to derive encyclical instruction. But when we have attained to intelligence and acuteness of comprehension, then we no longer have a light and superficial mind, but rather a firm and solid intellect which we can exercise on every subject.

### Section 122

[¶10] And it is for this reason that the expression which follows is added, in connection with the former statement, "And he went in unto Hagar." For it was becoming for the scholar to go to his teacher, who was a man of learning, in order to learn such branches of instruction as are suited to the nature of man. For now, also, the pupil is represented as going to the place where he may obtain learning; but learning very often anticipates him and runs forward to meet him, having driven out envy from her habitation, and she attracts those towards her who are well inclined to her.

### Section 123

[¶12] Accordingly, one may read that virtue, that is Leah, went forward to meet the practiser of virtue, and said unto him, "To-day you shall come in to me," Genesis xxx. 16. when he was returning from the fields. For where was the man who had the care of the seeds and plants of knowledge found to come, except to that virtue which he himself had cultivated?

### Section 124

[¶14] But there are times when virtue, as if making experiment of those who come to her as pupils, to see how much eagerness and earnestness they have, does not come forward to meet them, but veiling her face like Tamar, sits down in the public road, giving room to those who are travelling along the road to look upon her as a harlot, in order that those who are over curious on the subject may take off her veil and disclose her features, and may behold the untouched, and unpolluted, and most exquisite, and truly virgin beauty of modesty and chastity.

### Section 125

[¶16] Who then is he who is fond of investigating, and desirous of learning, and who thinks it not right to leave any of those things which are disguised or concealed unconsidered and unexamined? Who is he, I say, but the chief captain and king, he who abides by and rejoices in the agreements which he has made with God, by name Judah? For says the scripture, "He turned aside out of his road to her, and said unto her, Suffer me to come in unto thee," Genesis xxxviii. 16. Genesis xxx. 16. Genesis xxxviii. 16. (but he was not inclined to offer her any violence), and to see what is that power which is thus veiled, and for what purpose it is thus adorned;

### Section 126

[¶18] and after they had come together it is written, "And she conceived;" but the name of the person is not expressly mentioned. For art conceives and carries along with it him who is learning it, persuading him to feel amorously inclined towards her; and also he who is learning carries with him her who is teaching him, whenever he is fond of learning.

### Section 127

[¶20] And it often happens that he who professes some one of the indifferent branches of knowledge, when he meets with a pupil of good natural qualifications, boasts of his success in teaching, thinking that he, by himself and alone, is the cause of his pupil’s facility in learning. And then, becoming elated and puffing himself up, he holds his head high, and draws up his eyebrows and becomes full of pride, and asks very high terms from those who desire to become his pupils; but those whom he perceives to be poor but still to be eager for instruction, he rejects and repels, as if he were the only person who had found a treasure of wisdom.

### Section 128

[¶22] This is the meaning of the expression, "to conceive," namely, to be full of pride, and to be puffed up with arrogance beyond all moderation, on which account some persons have appeared to dishonour the queen of all the intermediate and indifferent branches of knowledge, virtue, who deserves to be honoured, even for her own sake.

### Section 129

[¶24] All the souls, therefore, which, in connection with prudence, are pregnant of real things, do nevertheless bring forth, separating and distinguishing between things previously in confusion, like Rebekkah; for she having conceived in her womb ideas of two nations, the knowledge of virtue and the knowledge of wickedness, having a fortunate labour separated and distinguished between the nature of each; but those which have conceived without prudence either miscarry or else bring forth an offspring inclined to evil contention and sophistry, always either aiming darts and arrows at others, or having darts and arrows aimed at themselves.