(20) Why did Sarah say to Abraham, Behold the Lord has shut me up so that I shall not bring forth: go in now unto my handmaid so as to beget a son by her? (#Ge 16:2). In the actual letter of this statement it is the same thing to feel no envy, and also to provide for the welfare of the wise man who is her husband and her genuine brother; so that she, wishing to find a remedy for her own barrenness by means of her handmaid of whom she was mistress, gives her as a concubine to her husband. But there is a still greater abundance of her affection towards her husband indicated by this; for as she herself was accounted barren, she did not think it reasonable that the family of her husband should be left entirely without offspring, but preferred his advantage to her own dignity. This is what is indicated by this statement taken literally. But if we look to the inner sense of the passage it bears such an interpretation as this: it becomes those persons who are unable in respect of their virtue to bring forth beautiful works deserving of praise, to apply themselves to the intermediate kind of study, and, if I may so express myself, to procure themselves children from the encyclical branches of knowledge; for an abundance of knowledge is as it were the whetstone of the mind and of the intellect. And it is with great propriety that she says, The Lord has shut me up; for that which is shut up is generally opened again at a seasonable time. Therefore she was not destitute of hope, nor was her wisdom fixed in the belief that she should be for ever without offspring, but she knew that some day or other she should bring forth. Nevertheless she will not bring forth at present, but when the soul displays the purity of its perfection. But inasmuch as it is at present imperfect it is satisfied with using a milder kind of learning, such as is attainable by encyclical studies. On which account it is not without a purpose that in the sacred contests at Olympia also, those who are unable to attain to the first prize of victory are contented to be thought worthy of the second; for there is offered to the competitors a first, and a second, and a third prize by the presidents of the games, who are representatives of nature. So now to her the sacred writer attributes the first prize of virtues, and the second prize of encyclical study.
(21) Why has he called Abraham’s wife Sarah, for he says, Sarah the wife of Abraham, taking her handmaid Hagar the Egyptian, gave her into his hand? (#Ge 16:2). The sacred writer here sums up with his approbation the marriage of the good on account of those who are incontinent and lascivious; for those persons despise their wise wives for the sake of concubines, whom they love with a frantic passion: on which account he here introduces the man endued with virtue, the constant husband of one wife, at that time in which it was lawful for him to make use of her handmaid; and his wife in fact indicates that he is wise, that is to say temperate, when he enters into the bed of another woman, since his connection with his concubine was only a connection of the body for the sake of propagating children; but his union with his wife was that of two souls joined together in harmony by heavenly affection. This is the literal effect of the statement. But if we look to the inner meaning of it, then he who has truly entrusted all his secret wishes to wisdom, and justice, and the other virtues, when once he has received the counsel of wisdom, and has tasted the joys of a matrimonial connection with it, remains constant to it as the partner and companion of his life; although encyclical education would lead him in a beautiful course, since when the man eminent in virtue has become master of the sciences of geometry, and arithmetic, and grammar, and rhetoric, and the other exercises of the mind, he is not the less on that account mindful of the pursuit of honesty, but is borne on towards the one as to a necessary aim, to the other as an accessory. But it is altogether fair that that fact also should meet with our approbation, -the fact I mean of his calling his handmaid also by the name of wife, because he went up to her bed out of complacency to and at the exhortation of his real wife, and not of his own genuine inclination; on which account he no longer calls her his handmaid, that even if it were not wholly deserved still his handmaid having been given to him to wife might at least obtain the same title. But those who study allegory may be allowed to say that the exercise of the middle disciplines also stands in the place of a concubine, having nevertheless the shape and ornaments of a wife, for all encyclical learning re-produces in itself and imitates genuine virtue.
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