VIII. (1.41) We will now investigate what comes next, and inquire what Charran is, and why the man who went up from the well came to it. Charran then, as it appears to me, is a sort of metropolis of the outward senses: and it is interpreted at one time a pit dug, at another time holes; one fact being intimated by both these names; (1.42) for our bodies are in a manner dug out to furnish the organs of the outward senses, and each of the organs is a sort of hole for the corresponding outward sense in which it shelters itself as in a cave: when therefore any one goes up from the well which is called the well of the oath, as if he were leaving a harbour, he immediately does of necessity come to Charran: for it is a matter of necessity that the outward senses should receive one who comes on an emigration from that most excellent country of knowledge, unbounded as it is in extent, without any guide. (1.43) For our soul is very often set in motion by is own self after it has put off the whole burden of the body, and has escaped from the multitude of the outward senses; and very often too, even while it is still clothed in them. Therefore by its own simple motion it has arrived at the comprehension of those things which are appreciable only by the intellect; and by the motion of the body, it has attained to an understanding of those things which are perceptible by the outward senses; (1.44) therefore, if any one is unable altogether to associate with the mind alone, he then finds for himself a second refuge, namely, the external senses; and whoever fails in attaining to a comprehension of the things which are intelligible only by the intellect is immediately drawn over to the objects of the outward senses; for the second organ is always to the outward senses, in the case of those things which are not able to make a successful one as far as the dominant mind. (1.45) But it is well for man not to grow old or to spend all his time in this course either, but rather, as if they were straying in a foreign country like sojourners, to be always seeking for a second migration, and for a return to their native land. Therefore Laban, knowing absolutely nothing of either species or genus, or form, or conception, or of anything else whatever which is comprehended by the intellect alone, and depending solely on what lies externally visible, and such things as come under the notice of the eyes, and the ears, and the other hundred faculties, is thought worthy of Charran for his country, which Jacob, the lover of virtue, inhabits as a foreign land for a short time, always bearing in his recollection his return homewards; (1.46) therefore his mother, perseverance, that is Rebecca, says to him, “Rise up and flee to Laban, my brother, to Charran, and dwell with him certain Days.”{7}{#ge 27:43.} Do you not perceive then that the practiser of virtue will not endure to live permanently in the country of the outward senses, but only to remain there a few days and a short time, on account of the necessities of the body to which he is bound? But a longer time and an entire life is allotted to him in the city which is appreciable only by the intellect.