V. (20) Now the first characteristics of the intermediate instruction are represented by two symbols, the race and the name. As to race, the handmaiden is an Egyptian, and her name is Hagar; and this name, being interpreted, means “emigration.” For it follows of necessity that the man who delights in the encyclical contemplations, and who joins himself as a companion to varied learning, is as such enrolled under the banners of the earthly and Egyptian body; and that he stands in need of eyes in order to see and to read, and of ears in order to attend and to hear, and of his other external senses, in such a manner as to be able to unfold each of the objects of the external sense. (21) For it is not natural to suppose that the subject of judgment can possibly be comprehended without some power which is to judge; and the power which judges of the objects of the external sense is the external sense, so that without the external sense it would not be possible for any thing in that world which is perceptible by the external sense to be accurately known, though those are the matters which are the principal field for philosophical speculation. But the external sense, being that portion of the soul which most resembles the body, is deeply rooted in the entire vessel of the soul; and the vessel of the soul is, by a figurative way of speaking, called Egypt. (22) And there is one characteristic derived from her race, which the handmaiden of virtue possesses. But what or what kind of characteristic that is which is derived from the name, we must now proceed to consider. The intermediate instruction has the same rank and classification as a sojourner. For all knowledge, and wisdom, and virtue, are the only real native and original inhabitants and citizens of the universe. And all the others kinds of instruction, which obtain the second, and third, and lowest honours, are on the confines, between foreigners and citizens. For they are not connect with either race without some alloy, and yet again they are not connected with both according to a certain community and participation. (23) For they are sojourners from the fact of their passing their time among citizens; but from the fact of their not being settled inhabitants, they also resemble foreigners. In the same manner, according to my idea, as adopted children, inasmuch as they inherit the property of those who have adopted them, resemble real legitimate children; but inasmuch as they were not begotten by them, they resemble strangers. The same relation, then, that a mistress has to her handmaidens, or a wife, who is a citizen, to a concubine, that same relation has virtue, that is Sarah, to education, that is Hagar. So that very naturally, since the husband, by name Abraham, is one who has an admiration for contemplation and knowledge; virtue, that is Sarah, would be his wife, and Hagar, that is all kinds of encyclical accomplishments, would be his concubine. (24) Whoever, therefore, has acquired wisdom from his teachers, would never reject Hagar. For the acquisition of all the preliminary branches of education is wholly necessary.
VI. But if any one, having determined on perseveringly enduring labours in the cause of virtue, devotes himself to continued study, practising and meditating without intermission, that man will marry two citizens, and also an equal number of concubines, the handmaidens of the citizens. (25) And each of these has a different appearance and a different nature. For instance, of the two citizen wives, one is a most healthy and well established and peaceful motion, whom from the circumstances the historians called Leah: and the other resembles a whetstone and is called Rachel, in the pursuit of whom the mind, which is fond of labour and fond of exercises, is much sharpened and excited; and the name, being interpreted, means the “sight of profanation;” not because she sees profanely, but, on the contrary, because she thinks the things which are seen and which are the objects of the external senses, not brilliant but common and profane in comparison of the pure and untainted nature of those things which are invisible and which are only discernible by the intellect. (26) For since our soul is composed of two parts, and since the one contains the rational faculties, and the other the irrational ones, it follows that each part must have its own peculiar virtue, Leah being the virtue of the rational part, and Rachel of the irrational. (27) For the one trains us, by means of the external senses and the parts of speech, to look contemptuously upon all things which it is proper to disregard, such as glory, and wealth, and pleasure, which the principal and general multitude of common men look upon as things to be admired and striven for, their sense of hearing being corrupted, and the tribunal of all the other external senses being corrupted likewise. (28) But the other teaches us to turn away from that uneven and rough road which is never approached by souls that love virtue, and to go smoothly along the smooth road without any stumbling and without meeting any hindrances in the path. (29) Therefore the handmaiden of the former of the two citizen wives will necessarily be the power of interpretation as exercised by means of the organs of speech, and also the rational invention of sophisms, deceiving man by a well-imagined plausibility; and its necessary nourishment is meat and drink. (30) The historian has recorded for us the names of the two handmaidens, calling them Zilpah and Billah.{4}{#ge 30:1.} The name Zilpah, being interpreted, means “a mouth going forth,” a symbol of that nature which interprets and speaks. But Billah means “a swallowing,” which is the first and most necessary support of all mortal animals. For it is by swallowing that our bodies are established firmly, and the cables of life are attached to this action as to a sure foundation. (31) Accordingly the practiser of virtue lives with all the aforesaid powers, with some as with free women and citizens, and with others as slaves and concubines. For he is enamoured of the motion of Leah; and a smooth (leia) motion existing in a body would be calculated to produce health, and, when existing in a soul, it would produce virtue and justice. But he loves Rachel, wrestling with his passions, and preparing himself for a struggle of temperance, arraying himself in opposition to all the objects of the external senses. (32) For there are two kinds of advantage, either that according to which we enjoy blessings, as in peace, or else that which comes from arraying one’s self in opposition to and from removing evils as in war. Now Leah is the wife according to whom it happens to the husband to enjoy the elder, and more important, and dominant blessings; and Rachel the wife, according to whom he obtains what resemble the sports of war. Such then is his way, if left with his citizen wives. (33) But the practiser of virtue also wants Billah, that is, swallowing, but as a slave and a concubine; for without food and vitality, living well could not possibly be the lot of man, since things indifferent are always the foundation of what is better; and he also wants Zilpah, that is to say, interpretation by means of utterance, in order that the rational part itself may, in a twofold manner, contribute to perfection, both from the fountain existing in the intellect, and also from the stream flowing therefrom in the organ of the voice.
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