And to him also "a virgin of the sacred race is joined;" that is to say, an opinion for ever pure, and undefiled, and imperishable; for he "may never become the husband of a widow, or of one who has been divorced, or of one who is a profane person, or of one who is a harlot," since he is always proclaiming an endless and irreconcileable war against them. For it is a hateful thing to him to be widowed with respect to virtue, and to be divorced and driven away by her; and in like manner all persuasion of this kind is profane and unholy. But that promiscuous evil abandoned to many husbands, and to the worship of many gods, that is, a harlot, he does not think fit even to look upon, being content with her who has chosen for herself one husband and father only, the all-governing God.
Section 115
There is a certain extravagance of perfection visible in this disposition. He has known There is some obscurity in the sense here. Mangey proposes instead of οἶδέ που, to read οὐδέπου, but it does not seem any more intelligible than that in the text. the man who has vowed the great vow in some instances offending unintentionally, even if not of deliberate purpose; for he says, "But if any one die before him suddenly, he shall be at once polluted." For if of things without deliberation anything coming from without strikes down suddenly, such things do at once pollute the soul, but not with a pollution which remains for any length of time, inasmuch as they are unintentional actions. And about these actions the high priest (standing above them, as he also does above those which are voluntary) is indifferent.
Section 116
But I am not saying this at random, but for the sake of proving that the period of the death of the high priest is a most natural termination of exile to be appointed by the law, so as to allow of the return of the fugitives.
Section 117
As long, therefore, as this most sacred word lives and survives in the soul, it is impossible for any involuntary error to enter into it; for it is by nature so framed as to have no participation in, and to be incapable of admitting any kind of error. But if it dies (not meaning by this that it is itself destroyed, but that it is separated from our soul), then a return is at once granted to intentional offences.
Section 118
For if while the word remained and was healthy in us, error was driven to a distance, by all means, when the word departs, error will be introduced. For the undefiled high priest, conscience, has derived from nature this most especial honour, that no error of the mind can find any place within him; on which account it is worth our while to pray that the high priest may live in the soul, being at the same time both a judge and a convictor, who having received jurisdiction over the whole of our minds, is not altered in his appearance or purpose by any of those things which are brought under his judgment.
Section 119
Having now, therefore, said what was proper on the subject of fugitives, we will proceed with what follows in the regular order of the context. In the first place it is said, "The angel of the Lord found her in the way," Genesis xvi. 7. pitying the soul which out of modesty had voluntarily committed the There is some obscurity in the sense here. Mangey proposes instead of οἶδέ που, to read οὐδέπου, but it does not seem any more intelligible than that in the text. Genesis xvi. 7. danger of wandering about, and very nearly becoming a conductor of her return to opinion void of error.
Section 120
It is desirable also not to pass over in silence the things which are said in a philosophical strain by the lawgiver on the subject of discovery and investigation; for he represents some persons as neither investigating nor discovering anything, others as succeeding in both these paths, others as having chosen only one of them; of which last class some who seek do not find, and others find without having sought.
Section 121
Those, then, who have no desire for either discovery or investigation have shamefully debased their reason by ignorance and indifference, and though they had it in their power to see acutely, they have become blind. Thus he says that "Lot’s wife turning backwards became a pillar of salt;" Genesis xix. 26 not here inventing a fable, but pointing out the proper nature of the event.
Section 122
For whoever despises his teacher, and under the influence of an innate and habitual indolence forsakes what is in front of him, by means of which it may be in his power to see, and to hear, and to exert his other powers, so as to form a judgment in things of nature, and turns his head round so as to keep his eyes on what is behind him, that man has an admiration for blindness in the affairs of life, as well as in the parts of the body, and becomes a pillar, like a lifeless and senseless stone.
Section 123
For, as Moses says, "such men have not hearts to understand, nor eyes to see, nor ears to hear," Deut. xxix. 4. but make the whole of their life blind, and deaf, and senseless and mutilated in every respect, so as not to be worth living, caring for none of those matters which deserve their attention.
Section 124
And the leader of this company is the king of the region of the body. "For," says Moses, "Pharaoh turned himself about and went into his house, and did not set his heart to this thing either," Exodus vii. 23. which statement is equivalent to, he did not take notice of anything whatever, but allowed himself to become dried up like a plant which has no care taken of it by the farmer, and to lose his fertility and become barren.
Section 125
Those then who take counsel, and consider matters, and who investigate everything carefully, sharpen and rouse their minds: and the mind being duly exercised bears its appropriate fruit of cleverness and intelligence, by means of which Genesis xix. 26 Deut. xxix. 4. Exodus vii. 23. the power of repelling all deceitful things is acquired. But the man who is an enemy to consideration blunts and breaks the edges of his wisdom;
Section 126
we must therefore discard the truly senseless and lifeless company of such men as these, and choose those who exert their powers of consideration and discovery. And presently the political disposition is introduced, which, without being at all over ambitious of glory, has a desire for that better generation, which the virtues have received as their inheritance, and which consequently seeks and finds it;