IV. (9) He therefore is sent, to be untaught this doctrine, to men who think nothing honourable but what is good, which is the peculiar attribute of the soul as the soul; but all external goods, which are called the good things of the body, they believe to be only superfluities, and not true and real goods: “For behold,” says he, “thy brethren are tending their sheep,” that is to say, they are governing all the irrational part that is in them, “in Sichem;”{6}{#ge 37:12.} and the name Sichem, being interpreted, means a shoulder, the symbol of enduring labour. For the men who are lovers of virtue endure a great burden, the opposition to the body and the pleasure of the body, and also the opposition to external things and to the delights which arise from them. (10) “Come, therefore, let me send thee to Them,”{7}{#ge 37:13.} that is to say, listen to my bidding and come over, receiving in your mind a voluntary impulse to learn better things. But up to the present time you are full of self-complacency, as one who has received true instruction; for although you have not as yet plainly asserted this, you still say that you are ready to be taught again, when you say, “Behold, here am I,” by which expression you appear to me to exhibit your own rashness and easiness to be persuaded more than your readiness to learn; and a proof of what I say is this, “And a little afterwards the true man will find you wandering in the Way,”{8}{#ge 37:15.} while you would not have been led astray, if you had come to the practice of virtue with a sound intention. (11) And yet the adhortatory speech of your father’s imposes no irresistible necessity upon you, to turn of your own accord and at the instigation of your own mind to better things; for he says, “Go and see,” behold, consider, and meditate in the matter with entire accuracy. For you ought first to know the affair concerning which you are going to labour, and then after that to proceed to a care how to accomplish it. (12) But after you have examined into it, and after you have inspected it carefully, casting your eyes over the whole of the business, then examine, besides, those who have already given their attention to the matter, and who have become practisers of it, whether now that they do this they are in a sound state, and not mad, as the lovers of pleasure think who calumniate them and cover them with ridicule. And do not form a positive judgment in your own mind either as to the appearance of the matter, or as to the soundness of condition enjoyed by those who practise these things, before you have reported the matter to and laid it before the father; for the opinions of those who have only lately begun to learn are unstable and without any firm foundation; but the sentiment of those who have made some advance are solid, and from their opinions they must of necessity derive firmness and steadiness.