Now recollection only comes in the second rank after memory, as inferior to it; and he who recollects is inferior to him who remembers; for the latter resembles a man in an uninterrupted state of good health, but the other is like a man recovering from a disease, for forgetfulness is a disease of the memory;
Section 40
and it follows inevitably that the man who exerts his recollection has previously forgotten what he now recollects. Therefore the sacred scriptures call memory Ephraim, which name, being interpreted, means "fruit-bearing." But the Hebrews call recollection, after forgetfulness, Manasseh;
Section 41
for, in good truth, the soul of the man who remembers does bear as fruit the things which he has learned, losing nothing of them; but the soul of the man who exerts recollection, is only escaping from forgetfulness, by which it was detained before it recollected; therefore a citizen wife, memory, lives with the man who is endowed with remembrance. But the concubine recollection, a Syrian by birth, insolent and overbearing, lives with the man who forgets: for the meaning of the name Syria, is "sublimity;"
Section 42
and the son of the concubine recollection is Machir, as the Hebrews call him; but the Greeks interpret the name to mean "of the father." For those who recollect a thing think that the mind is the father and cause of their recollecting, and do not consider that this same endowment of the mind did also before contain "forgetfulness," though it never would have received it if it had had memory in its power.
Section 43
For it is said in the scripture, "And the sons of Manasseh were Ashriel whom she bare, but his concubine, the Aramitess, bare Machir; and Machir was the father of Gilead." 1 Chronicles vii. 14. And Nachor, also, the brother of Abraham, had two wives, one a citizen and the other a concubine. And the name of the citizen was Milcah; and the name of the concubine was Rumah.
Section 44
But let no one who is in his senses suspect that the wise legislator recorded this as a historical genealogy, but it is rather an explanation of things which are able to benefit the soul by means of symbols. And when we have translated the names into our own language, we shall understand the real meanings intended to be conveyed by them. Come, then, let us now investigate each of them.
Section 45
The name Nachor, being interpreted, means "a rest from light;" and Milcah means "princess;" and Rumah means "she who sees something." Therefore, to have light in the mind is good; but cessation from light, and tranquillity, and immobility is not perfect good, for it is advantageous to have evils tranquil, but it is desirable to have blessings in motion; for what advantage is there in a man’s having a tuneful voice, if he keeps silent?
Section 46
or in his having the skill of a flute player, if he does not play the flute? or of his knowing the harp, if he does not strike it? or, in short, what good is there in any artist whatever, if he does not exercise his art? for theoretical knowledge, without putting it in practise, is of no advantage whatever to those who possess it. For a man, though skilful in the contest of the pancratium, or in boxing, or in wrestling, would derive no advantage from his athletic prowess if his hands were tied behind him; and he who was thoroughly practised in running would derive no advantage from his fleetness of foot if he were afflicted with the gout, or if he were to meet with any other injury to his feet.
Section 47
And the light of the soul, which is the most brilliant and the most like the sun, is knowledge; for as the eyes are lightened up by beams, so is the mind made brilliant by wisdom, and becomes gradually accustomed to see more acutely from being continually anointed with new speculations. Therefore, Nachor is interpreted "a cessation from light," 1 Chronicles vii. 14. very naturally;
Section 48
for, inasmuch as he is a relation of the wise Abraham, he partakes of that light which is according to wisdom; but inasmuch as he did not join him in his emigration from the created to the uncreated being, from the world to the Creator of the world, he has acquired only a lame and imperfect knowledge, intermittent and delaying, or rather put together like a lifeless statue;
Section 49
for he does not depart and quit his abode in the Chaldaean country, that is to say, he does not separate himself from the speculations concerning astronomy; honouring that which is created rather than him who created it, and the world in preference to God; or rather, I should say, looking on the world itself as an absolute independent God, and not as the work of an absolute God.
Section 50
And he takes Milcah for his wife, not being some queen who by the dispensations of fortune governs some nation of men, or some city, but only one who bears a common name, the same as here. For, just as a person would not be widely wrong who called the world, as being the most excellent of all created things, the king of the objects of the external sense; so, also, one may call the knowledge which is conversant about the heaven, which knowledge those who study astronomy and the Chaldaeans possess in an eminent degree, the queen of all the sciences.
Section 51
This, therefore, is the wife who is a citizen; but the concubine is she who sees one only of all existing things at a time, even though it may be the most worthless of all. It is given, therefore, to the most excellent race to see the most excellent of things, namely, the really living God; for the name Israel, being interpreted, means "seeing God." But to him who aims at the second prize, it is allowed to see that which is second best, namely, the heaven which is perceptible by the external senses, and the harmonious arrangement of the stars therein, and their truly musical and well-regulated motion.