WHO IS THE HEIR OF DIVINE THINGS

 I. (1) In the treatise preceding the present one, we discussed the question of rewards to the best of our ability. Our present purpose is to examine w

 II. (6) When then has a slave freedom of speech towards his master? Is it not when he is conscious that he has not wronged him, but that he has done a

 III. (10) There are persons, then, to whom it is becoming to listen but not to speak, with respect to whom it is said, Be silent and Hear,[De 27:9.]

 IV. (14) Silence, then, is a desirable thing for those who are ignorant, but for those who desire knowledge, and who have at the same time a love for

 V. (16) But the man who appeared to be endued with a thin voice, and with slowness of speech, and to be almost dumb, is nevertheless found to be talka

 VI. (22) But consider again that confidence is tempered with prudent caution for the question, What wilt thou give Me?[De 33:1.] displays confidenc

 VII. (30) Now such a disposition of the soul, Abraham, the inspector, has deeply engraved on my memory. For, says the scripture, Abraham came near an

 VIII. (40) But who Meshech is, and who her son is, must be examined in no superficial manner. Now the interpretation of the name Meshech is, out of a

 IX. (45) But there are three kinds of life. The first life, to God the second, with respect to the creature the third, is on the borders of both, be

 X. (49) But Moses thinks those things which, though younger in point of time are nevertheless honourable by nature, worthy of the first honours of the

 XI. (52) Each individual then among us is the son of life according to the outward sense, which he calls Meshech, honouring and admiring the foster-mo

 XII. (57) So that the race of mankind also is twofold, the one being the race of those who live by the divine Spirit and reason the other of those wh

 XIII. (63) We have now explained what it was necessary for you to be apprised of as a preliminary. For the first part of the argument had a sort of en

 XIV. (68) Who, then, shall be the heir? Not that reasoning which remains in the prison of the body according to its own voluntary intentions, but that

 XV. (75) But it is holier of the all-sacred places in the temple which receives this offering for it appears that there are two the one discernible

 XVI. (81) And the statement, He led him Out[Ge 15:5.] (exe�gagen auton exo�), has a bearing also on moral considerations, though some persons, throu

 XVII. (86) And after he has conducted him out, he says to him, Look up to heaven, and count the stars, if thou art able to number them thus shall be

 XVIII. (90) Therefore it is a necessary addition which is subjoined, Abraham believed in God,[Ge 15:6.] to the praise of him who did thus believe. A

 XIX. (94) And it is well added in the scripture, And it was counted to him for righteousness: for nothing is so righteous as to have an unalloyed an

 XX. (96) The scripture proceeds: And he said unto him I am God, who brought thee out of the land of the Chaldaeans, so as to give thee this land to i

 XXI. (100) But it is not sufficient for the lover of wisdom to have a hope of good things, and to expect all kinds of admirable things, because of the

 XXII. (105) For many men have become wicked in respect of such sacred deposits, having, through their immoderate covetousness improperly used the prop

 XXIII. (112) I think then that this is what was intimated in the words, Take for me God, intending to send down the perfection of his divine virtue

 XXIV. (117) Very appropriately therefore does the sacred scripture command the first-fruits to be offered up to the all-ruling God. And in another pas

 XXV. (125) Having now, therefore, said as much as is proper on these subjects, let us proceed onwards to what comes next for we have postponed the co

 XXVI. (128) Moses appears to me to have intended figuratively to represent these virtues when he calls the midwives of the Egyptians, Shiphrah and Pua

 XXVII. (133) But as the discussion on the subject of a division into equal portions, and on that of opposite contrarieties, is of great extent and of

 XXVIII. (141) But since Moses not only uses the expression, he divided, but says further, he divided in the midst, it is necessary to say a few wo

 XXIX. (146) These things being thus previously sketched out, see now how God, dividing things in the middle, has divided them into equal portions acco

 XXX. (151) And a very similar effect is seen in the different parts of animals and especially of men. For hand is equal to hand, and foot to foot, and

 XXXI. (154) But any one who examines all these things might add an interminable list of arguments and instances to this one present discussion. If he

 XXXII. (157) For, as Moses says, He judged according to the little and according to the Great,[De 1:17.] engendering and fashioning everything, and

 XXXIII. (161) And if there is any one in the world who is a praiser of equality, that man is Moses. In the first place composing hymns in its honour,

 XXXIV. (165) And he apportioned cold and heat, and summer and spring, the different seasons of the year, divided by the same dividing Word. And the th

 XXXV. (167) But what are the pillars of the ten generic laws which he calls tables? They are two equal in number to the parts of the soul, the ration

 XXXVI. (174) But you see also that the regularly occurring daily sacrifices are divided into equal portions one portion being the sacrifice which the

 XXXVII. (179) A great impression is made upon me by the selection and division of the two goats which are brought as an offering for the purpose of at

 XXXVIII. (182) Moreover, the equal division of the sacrifices of blood is certainly calculated to excite our admiration: which division the chief prie

 XXXIX. (189) Very naturally therefore does Moses say, He who is rich will not add anything, and he who is poor will not diminish anything of the half

 XL. (192) And we may find something very much resembling this equality, according to analogy in the case of the festival which is called the passover

 XLI. (195) But the most manifest instance of equality in respect of number, is exhibited in the sacred offerings of the twelve princes, and again in t

 XLII. (201) And I marvel also at that sacred word which runs on with zeal, in one continued course, without taking breath, In order to stand in the m

 XLIII. (207) Therefore the sacred Word, having given us instruction respecting the division into equal parts, leads us also to the knowledge of opposi

 XLVI. (215) These matters then we will examine into accurately on another occasion but there is this other point also, which does not deserve to be p

 XLV. (221) But the long discussion which some people start with respect to each of these, must be postponed to a subsequent opportunity. This much alo

 XLVI. (226) This other point also is too important to deserve to be passed over in silence: that, as there are three vessels among the sacred furnitur

 XLVII. (227) And it is worth while to consider why, after having explained the measures of the table and of the altar of incense, he has given no such

 XLVIII. (230) Therefore, after he has said what is becoming on this subject, he proceeds to add, But the birds he did not Divide [Ge 15:10.] meaning

 XLIX. (237) Therefore, after Moses has mentioned the facts of birds not being cut in two pieces or divided, he proceeds to say, And the birds came do

 L. (243) Moreover, Moses introduces a very true opinion when he teaches us that justice and every virtue loves the soul, but that wickedness and every

 LI. (249) And about the setting of the sun a trance fell upon Abraham, and, behold, fear with great darkness fell upon Him.[Ge 15:12.] Now there is

 LII. (258) An instance of the fourth kind of trance is the one which we are now considering: And about the setting of the sun a trance fell upon Abra

 LIII. And under the symbol of the sun he intimates our mind: for what reasoning is in us, that the sun is in the world. Since each of them gives light

 LIV. (267) And it is well to hear what the things are which are thus said to have been predicted to Abraham. In the first place, that God does not gra

 LV. (271) But the supremacy of these different passions before mentioned inflicts terrible slavery on those who are ruled over by them, until God, the

 LVI. (275) Having said this much on these subjects, the historian proceeds: And thou shalt depart to thy fathers, having lived in peace, in a good ol

 LVII. (280) Therefore, when he says fathers, he means not those whose souls have departed from them, and who are buried in the tombs of the land of

 LVIII. (284) And the expression, After having lived in peace, is used with much propriety because nearly all or the greater portion of the human ra

 LIX. (293) In the next verses it is said, And in the fourth generation they shall return hither, not merely in order that the time may be exactly ma

 LXI. (307) In the next verse the historian proceeds to say, and when the sun approached its setting, there was a Flame [Ge 15:17.] showing that virt

 LXII. (313) Therefore, the wise man has now been sufficiently proved to be the inheritor of the knowledge of the subjects above mentioned. For, says

XI. (52) Each individual then among us is the son of life according to the outward sense, which he calls Meshech, honouring and admiring the foster-mother and nurse of the mortal race, namely, the outward sense, whom also, when the earthly mind, by name Adam, saw after it had been created, he named her life his own death; (53) for, says the scripture, "Adam called his wife's name Eve (zo�e�), because she was the mother of all Living,"[Ge 3:20.] that is to say, of those who are in real truth dead as to the life of the soul; but they who really live have wisdom for their mother and the outward sense for their slave, which has been created by nature for the purpose of ministering to knowledge; (54) and the name of that man who was born of life (zo�e�), whom we have recognized by a kiss, he calls Damascus, which name, being interpreted, means "the blood of the sack;" by this figurative language, calling the body a sack, with great power and felicity; and by blood, he means the life which depends on the blood. (55) For since the soul is spoken of in two ways, first of all as a whole, secondly, as to the dominant part of it, which, to speak properly, is the soul of the soul, just as the eye is both the whole orb, and also the most important part of that orb, that namely by which we see; it seemed good to the law-giver that the essence of the soul should likewise be two-fold; blood being the essence of the entire soul, and the divine Spirit being the essence of the dominant part of it; accordingly he says, in express words, "The soul of all flesh is the blood Thereof."[Ge 9:8.] (56) He does well here to attribute the flow of blood to the mass of flesh, combining two things appropriate to one another; but the essence of the mind he has not made to depend on any created thing, but has represented it as breathed into man by God from above. For, says Moses, "The Creator of the universe breathed into his face the breath of life, and man became a living Soul,"[Ge 2:7.] who also, it is recorded, was fashioned after the image of the Creator.