For the animal when first created is imperfect as to quantity; and a proof of this is the gradual growth which takes place at each successive age. But it is perfect as to quality. For the same quality remains in it, as having been stamped upon it by the divine word which abides permanently and never charges.
Section 14
But seeing that he is dumb with respect to learning and to all desirable and legitimate authority, he very naturally thinks of flight. For he is afraid that in addition to not being able to derive any advantage, he may even be injured. For all connections with the foolish injures us, and very often the soul against its will becomes stamped with the impression of their insanity of mind. And, in truth, instruction is naturally a thing inimical to ignorance, and so is industry to indifference.
Section 15
In reference to which fact the powers devoted to practise and meditation, when they are set free, cry out, giving a full account of the causes of their hatred: "Have we not any longer a share and an inheritance in the house of our father? Are we not now accounted aliens by him? For he has sold us, and he has eaten up and devoured our money. All the wealth and all the glory which God took from our father shall belong to us and to our children." Genesis xxxi. 14.
Section 16
For those who are free both in name and also in their minds do not consider any foolish person as either rich or glorious, but look upon all such persons, so to say, as inglorious and poor, even if they exceed the fortune of wealthy kings. For they do not say that they will have the riches of their father, but the riches which have been taken away; nor do they say that they shall possess his glory, but the glory which has been taken away from him.
Section 17
But the wicked man is deprived of all genuine riches and of all true and honourable glory; for these blessings are procured by wisdom, and temperance, and the kindred dispositions of the soul, and are inherited by those souls which love virtue.
Section 18
Therefore, it is not the things which belong to the wicked man, but those of which he is destitute, that are the abundance and the glory of the good. And he is destitute of virtues which are their possession, in order that what is said in another place may be consistent with the passage already quoted: "Let us sacrifice the abominations of Egypt to the Lord our God." Exodus viii. 26. For the virtues are perfect and blameless offerings, and so are the actions in accordance with virtue, which the Egyptian body, being devoted to the passions, abominates;
Section 19
for, as in this passage, those things which, according to the principles of natural philosophy, are reckoned profane among the Egyptians are called sacred by the Israelites who see acutely, and are all offered as sacrifices; so, in the same manner, the man who is the companion of virtue will be the heir of those things of which every foolish man is deprived and destitute. And these things are true glory, which in fact differs in no Genesis xxxi. 14. Exodus viii. 26. respect from knowledge, and wealth, not blind wealth, but that which is the most sharp-sighted of all existing things, which never receives any base money, not even anything whatever devoid of life unless it be thoroughly tried and approved.
Section 20
Very naturally, therefore, that person will flee from him who has no participation in divine blessings, who even in the matters in which he accuses another does without perceiving it accuse himself also, when he says, "If thou hadst told me I would have sent thee away." Genesis xxxi. 27. For this very thing was a worthy cause for your being deserted, if you, being the servant of an infinite number of masters, pretending to have been invested with command and authority, proclaimed liberty to others.
Section 21
But I, says he, did not take a man as my assistant in the road which leads to virtue, but I listened to the divine oracles which enjoined me to depart from hence, and which even now continues to direct my course.
Section 22
And how would you have sent me away? surely, as you boast, using pompous language, with a joy which to me would have been sorrowful, with music which would have been no music, with dances, and noises destitute of articulate sound and of reason, striking blows on the soul through the medium of the ears, and with the harp, and with sounds unsuited to the lyre, and unsuited to harmony, not being so much organs, as the actions of a whole life. But these are the things by reason of which I meditated flight; but you, as it seems, contemplated dragging me back from my flight, in order that I might return on account of the deceitful and seductive nature of the external senses, by which I was scarcely able to permit myself to be carried forward.
Section 23
Hatred then, was the cause of the flight which I have been here describing; but fear was the cause of the one which I am about to mention. For, says the sacred historian, Rebekkah said unto Jacob, "Behold, Esau thy brother threateneth to kill thee: now therefore, my son, hear my voice, and rise up, and flee to Laban my brother, to Charran, and dwell with him certain days, until the anger of thy brother is turned away, and he forget what thou hast done unto him; and then I will send again, and fetch thee back from thence." Genesis xxvii. 42.
Section 24
For it was worth while to fear, lest the worse portion of the soul, lying in an ambuscade, or else moving forwards openly to the attack, might overthrow and cast down the better part; and so Genesis xxxi. 27. Genesis xxvii. 42. the counsel of the right-minded perseverance, Rebekkah, was very good.
Section 25
But she says, when you see the bad man coming in with great impetuosity, against virtue, and making great account of those things which it is more proper to disregard, such as wealth, glory, and pleasure, and praising the performance of actions of injustice, as being the cause of all the advantages before mentioned: for we see that those who act unjustly, are, for the most part, men possessed of much silver, and of much gold, and of high reputation. Do not then, turn away to the opposite road, and devote yourself to a life of penury, and abasement, and austerity, and solitude; for, by so doing, you will irritate your adversary, and arm a more bitter enemy against yourself.