XXXII. (121) Very naturally, therefore, is the connection of Abraham with Hagar, placed at the end of ten years after his arrival in the land of the Chaldeans. For it does not follow that the first moment that we become endowed with reason, while our intellect is still in a somewhat fluid state, we are able at once to derive encyclical instruction. But when we have attained to intelligence and acuteness of comprehension, then we no longer have a light and superficial mind, but rather a firm and solid intellect which we can exercise on every subject. (122) And it is for this reason that the expression which follows is added, in connection with the former statement, “And he went in unto Hagar.” For it was becoming for the scholar to go to his teacher, who was a man of learning, in order to learn such branches of instruction as are suited to the nature of man. For now, also, the pupil is represented as going to the place where he may obtain learning; but learning very often anticipates him and runs forward to meet him, having driven out envy from her habitation, and she attracts those towards her who are well inclined to her. (123) Accordingly, one may read that virtue, that is Leah, went forward to meet the practiser of virtue, and said unto him, “To-day you shall come in to Me,”{31}{#ge 30:16.} when he was returning from the fields. For where was the man who had the care of the seeds and plants of knowledge found to come, except to that virtue which he himself had cultivated?
XXIII. (124) But there are times when virtue, as if making experiment of those who come to her as pupils, to see how much eagerness they have, does not come forward to meet them, but veiling her face like Tamar, sits down in the public road, giving room to those who are traveling along the road to look upon her as a harlot, in order that those who are over curious on the subject may take off her veil and disclose her features, and may behold the untouched, and unpolluted, and most exquisite, and truly virgin beauty of modesty and chastity. (125) Who then is he who is fond of investigating, and desirous of learning, and who thinks it not right to leave any of those things which are disguised or concealed unconsidered and examined? Who is he, I say, but the chief captain and king, he who abides and rejoices in the agreements which he has made with God, by name Judah? For says the scripture, “He turned aside out of his road to her, and said unto her, Suffer me to come in unto thee,” (but he was not inclined to offer her any violence), and to see what is that power which is thus veiled, and for what purpose it is thus adorned; (126) and after they had come together it is written, “And she conceived;” but the name of the person is not expressly mentioned. For art conceives and carries along with it him who is learning it, persuading him to feel amorously inclined towards her; and also he who is learning carries with him her who is teaching him, whenever he is fond of learning. (127) And it often happens that he who professes some one of the indifferent branches of knowledge, when he meets with a pupil of good natural qualifications, boasts of his success in teaching, thinking that he, by himself and alone, is the cause of his pupil’s facility in learning. And then, becoming elated and puffing himself up, he holds his head high, and draws his eyebrows and becomes full of pride, and asks very high terms from those who desire to become his pupils; but those whom he perceives to be poor but still to be eager for instruction, he rejects and repels, as if he were the only person who had found a treasure of wisdom. (128) This is the meaning of the expression, “to conceive,” namely, to be full of pride, and to be puffed up with arrogance beyond all moderation, on which account some persons have appeared to dishonour the queen of all the intermediate and indifferent branches of knowledge, virtue, who deserves to be honoured, even for her own sake. (129) All the souls, therefore, which, in connection with prudence, are pregnant of real things, do nevertheless bring forth, separating and distinguishing between things previously in confusion, like Rebekkah; for she having conceived in her womb ideas of two nations, the knowledge of virtue and the knowledge of wickedness, having a fortunate labour separated and distinguished between the nature of each; but those which have conceived without prudence either miscarry or else bring forth an offspring inclined to evil contention and sophistry, always either aiming darts and arrows at others, or having darts and arrows aimed at themselves. (130) And may we not say that this is natural? for some fancy that they are just conceiving, and others they they are actually pregnant, which is a very different thing; for those who think that they are already pregnant attribute their pregnancy and the birth of their offspring to themselves, and pride themselves upon it; but those who look upon themselves as now conceiving, admit that they have of themselves nothing which they can call peculiarly their own, but they receive the seed and the prospects of posterity which are showered upon them from without, and they admire him who bestows it, and repel the greatest of evils, namely self-love, by that perfect good, piety towards the gods.
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