A Treatise on the Sacrifices of Abel and Cain.

 I. (1) And he also added, that she should bring forth his Brother.[Ge 4:2.] The addition of one thing is a taking away of some other as for instanc

 II. (4) And this will be more evidently shown by the oracle which was given to Perseverance, that is to Rebecca [Ge 25:24.] for she also, having conc

 III. (8) There is also another proof that the mind is immortal, which is of this nature:--There are some persons whom God, advancing to higher degrees

 IV. (11) And Abel became a shepherd of sheep but Cain was a tiller of the ground. Why now has Moses, who represents Cain as older than Abel, now tr

 V. (19) And concerning this doctrine Moses also records a law, which he makes with great beauty and suitableness. And it runs thus, If a man have two

 VI. (34) Now, on account of these things, and because of what was said before, namely, that the things which are really pious, holy, and good do natur

 VII. (37) For, choose whatever good thing you please, and you will find that it owes its existence and all its strength and solidity to labour. Now, p

 VIII. (39) But as those who are thus anxious to render their souls propitious must of necessity cultivate the virtues of the soul, so also they who pu

 IX. (41) For labour appears to me to have nearly the same properties as food. As therefore this latter makes life to depend upon itself, having combin

 X. (43) And he learnt all these things from Abraham his grandfather, who was the author of his own education, who gave to the all-wise Isaac all that

 XI. (46) Accordingly, Jacob, the practiser of contemplation, conceiving this to be an employment most closely akin to virtue, endured to be the sheph

 XII. (49) And yet no one would ever utter so great a boast in consequence of any power and sovereignty as these men do in respect of their being sheph

 XIII. (52) And it came to pass after some days that Cain brought of the fruits of the earth as an offering to the Lord. Here are two accusations again

 XIV. (55) Now the holy scriptures are opposed to all these classes, and reply to each of them, saying to the first class which has discarded recollect

 XV. (59) For Abraham also, having come with all haste and speech and eagerness, exhorts virtue, that is to say, Sarah, to hasten and knead three meas

 XVI. (61) For the stream of the intemperate soul, flowing outwards through the mouth and tongue, is pumped up and poured into all ears. Some of which

 XVII. (63) Let us then, with reference to our gratitude to and honouring of the omnipotent God, be active and ready, deprecating all sluggishness and

 XVIII. (65) But the principal virtue of pupils is to endeavour to imitate their perfect master, as far as those who are imperfect can imitate a perfec

 XIX. (69) But Pharaoh, the squanderer of all things, not being able himself to receive the conception of virtues unconnected with time, inasmuch as he

 XX. (72) We have now adequately gone through the first article of our accusation against Cain. And the second is of this nature, Why does he bring the

 XXI. (76) On which account if you bring a sacrifice of the first fruits, you must divide it as the sacred scripture teaches, first of all offering tho

 XXII. (77) On which account he says in another place, Thou shalt rise up from before a hoary head, and thou shalt honour the face of an Elder.[Le 19

 XXIII. (79) On which account it is said also: And ye shall eat old store, and old food from the old store, and you shall also bring forward the old o

 XXIV. (80) And let the ripeness of the new soul be toasted. That is to say, as gold is tried in the fire, let this also be tested by powerful reason.

 XXV. We must therefore divide it into the principal heads, which are called incidents, and we must assign to each its appropriate preparation, imitati

 XXVI. (86) After those that are cut up, it was very natural to make an offering of such as are ground that is to say, it is natural after the divisio

 XXVII. (88) These now, and such as these, are the accusations brought against Cain, who after some days offered sacrifice but Abel did not bring the

 XXVIII. (91) But when Moses says that God swears, we must consider whether he really asserts this as a thing appropriate for him to do since to very

 XXIX. (94) Why, then, has this hierophant thought fit to introduce him as swearing? That he might demonstrate the weakness of the created being, and a

 XXX. (98) And take notice how very clearly it is enjoined, that he who is sacrificing may take a part of what is offered, and that he is not bound to

 XXXI. (102) But it is most entirely in accordance with nature to sacrifice the males of every creature that openeth the womb, to God.[Ex 13:12.] For

 XXXII. (104) But also he says, The males belong to the Lord of everything which openeth the womb, of thy flocks and of thy cattle, and of all that be

 XXXIII. (107) And he has commanded us to take a portion not only from the things which have just been mentioned, but also from the entire mass in comb

 XXXIV. (112) Having therefore given an account of the dominant and subject divisions of the soul, and having shown what portion in each is male and fe

 XXXV. (115) But I am speaking here, not of the virtues but of the arts of intermediate character, and of other necessary studies which are conversant

 XXXVI. (118) For Moses confesses that the Levites who being taken in exchange for the firstborn, were appointed ministers of him who alone is worthy t

 XXXVII. (121) These then, to speak with strict propriety are the prices to be paid for the preserving and ransoming of the soul which is desirous of f

 XXXVIII. (128) But it is worth while to consider, in no passing manner, why he granted the cities of the Levites to fugitives, thinking it right that

 XXXIX. (131) There is also another opinion bruited about, as something of a secret, which it is right to lay up in the ears of the elders, not divulgi

 XL. (136) And he brings not only the first fruits from the firstborn, but also from the fat showing by this that whatever there is in the soul that i

VIII. (39) But as those who are thus anxious to render their souls propitious must of necessity cultivate the virtues of the soul, so also they who purpose to render their bodies favourable to their objects, must cultivate health and those powers which are akin to health, and these too they cultivate with unremitting and ceaseless labours, being overwhelmed with care, arising from the faculties in them of which they are compounded. (40) You see, therefore, that all good things spring up and shoot out from labour as from one general root, and this you must never allow yourself to neglect; for if you do, you will without being aware of it, be also letting slip the collected heap of goods which it brings with it; for the Ruler of the universe, of heaven, and of the world, both himself possesses and bestows on whomsoever he pleases, his good things, with all ease and abundance. Since formerly he created this world, vast as you see it is, without any labour, and how too he never ceases holding it together, so that it may last for ever. And absence from all labour and fatigue is the most appropriate attribute of God; but nature has not given the acquisition of good things to any mortal without labour, [this is not only the same idea, but almost the very language of Horace in Sat. I. 9.60.] in order that in consequence of this arrangement, God alone of existing beings may be called happy and enjoy felicity.