VII. (39) “Behold,” says she, “Esau thy brother threatens thee.” But is it not natural for that disposition, hard as oak and obstinate through ignorance, by name Esau, who offers the baits of mortal life to lead you to your destruction; such baits, I mean, as wealth, glory, pleasure, and other kindred temptations, to seek to kill thee? But do you, O my child! flee from this contest at present, for you have not as yet had complete strength for it given to you, but still the nerves of your soul, like those of a child, are somewhat soft and weak. (40) And it is for this reason that she calls him “my child,” while is a name of affection, and also one which indicates his tender age; for we look upon the disposition which is inclined to the practice of virtue, and which is young, as worthy of affection in comparison of the fullgrown man. But such a person is worthy to carry off the prizes which are proposed for children, but he is not yet able to win the prizes offered for the men. But the best contest for men to engage in is the service of the only God. Therefore if, even before we have been completely purified, (41) but while we appear only to have proceeded so far as to wash off the things which defile our life, we have arrived at the vestibule of God’s service, we departed again more quickly than we approached, not being able to endure the austere way of living dictated by that service, nor the sleepless desire to please God, nor the continual and unwearied labour; (42) flee, therefore, at this present time from what is best and from what is worst. What is worst are the fabulous inventions, the unmetrical and inharmonious poems, the conceptions and persuasions which from ignorance are hard and stubborn, of which Esau is the namesake. What is beset is the offering; for the race inclined to service is an offering meet to God, being consecrated to him alone in the great chief priesthood; (43) for to dwell with what is evil is most pernicious, and to dwell with perfect good is most dangerous. Accordingly Jacob both flees from Esau, and also dwells apart from his parents; for being fond of practising virtue and still labouring at it, he flees from wickedness, and yet is unable to live in company with perfect virtue so as to have no need of an instructor.
VIII. (44) On which account we read, “He will depart to Laban,” not to him as the Syrian, but as the brother of his mother; that is to say, he will go to the brilliancies of life; for Laban, being interpreted, means “white.” And when he has arrived there he will not hold his head too high, from being puffed up with the happy events of fortune; for the word Syrian, being translated, means “sublime.” But now he does not recollect the Syrian Laban, but the brother of Rebekkah; (45) for the means of life being given to a bad man, inflate and raise up to great height the mind which is devoid of wisdom, which is called the Syrian; but if they are bestowed on a lover of instruction, then they make the mind inclined to abide by the steady and solid doctrines of virtue and excellence. This is the brother of Rebekkah, that is to say, of perseverance, and he dwells in Charran, which name, being interpreted, means “holes,” a symbol of the external senses; for he who is still moving about in mortal life has need of the organs of the external senses. (46) “Dwell, therefore,” says she, “O my child, with him,” not all thy life, but “certain days;” that is to say, learn to be acquainted with the country of the external senses; know thyself and thy own parts, and what each is, and for what end it was made, and how it is by nature calculated to energise, and who it is who moves through those marvellous things, and pulls the strings, being himself invisible, in an invisible manner, whether it is the mind that is in thee, or the mind of the universe. (47) And, when you have become thoroughly acquainted with yourself, then examine accurately also the peculiar qualities of Laban; the things which are accounted brilliant instances of the success of empty glory; but do not you be deceived by any one of them, but like a good workman adapt them all in a skilful manner to your own necessities; for if, while immersed in this political and much confused life, you display a stable and wellinstructed disposition, I will send for you from thence that you may receive the same prize which also your parents received: and the prize is the unchangeable and unhestitating service of the only wise God.
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