A Treatise on Fugitives.

 I. (1) And Sarah afflicted her, and she fled from before her face. And the angel of the Lord found her sitting by a fountain of water in the wilderne

 II. (7) Therefore the account which follows will show these characteristics more accurately. But we must return to the heads of the question which we

 III. (14) But seeing that he is dumb with respect to learning and to all desirable and legitimate authority, he very naturally thinks of flight. For h

 IV. (23) Hatred then, was the cause of the flight which I have been here describing but fear was the cause of the one which I am about to mention. Fo

 V. (28) If therefore, you wish to convict a wicked man, who is also possessed of great wealth, do not disdain an abundance of money for the unhappy m

 VI. (33) And here therefore truth may not unreasonably blame those who, without any examination, abandon the business and means of regulating a civil

 VII. (39) Behold, says she, Esau thy brother threatens thee. But is it not natural for that disposition, hard as oak and obstinate through ignoran

 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

 IX. (48) And his father also gives him similar precepts, adding a few trifling injunctions for he says, Rise up and flee into Mesopotamia, to the ho

 X. (53) But Moses has spoken more accurately about flights when he was establishing the law with respect to homicides, in which he goes through every

 XI. (56) Moreover, she confirmed this opinion of hers by the sacred scriptures, one of which ran in this form: You who cleave unto the Lord your God

 XII. (62) But it was by all means necessary that different regions should be assigned to different things, the heaven to good things, the earth to wha

 XIII. (65) And the expression, not intentionally, but if God deliver him into his hand, is used with exceeding propriety with reference to those who

 XIV. (71) On which account, after Moses had already put in God's mouth this expression, Let us make man, as if speaking to several persons, as if he

 XV. (77) Having now said thus much in a philosophical spirit with respect to involuntary offences, he proceeds to legislate concerning the man who ris

 XVI. (83) Therefore, having further commanded the unholy man who is a speaker of evil against divine things to be removed from the most holy places an

 XVII. (87) And it is worth while to examine with all the accuracy possible into some necessary points relating to this place. They are four in number.

 XVIII. (94) These then are the reasons on account of which they who have committed unintentional homicide fly only to those cities which belong to the

 XIX. (100) These, then, are the six cities which Moses calls cities of refuge, five of which have had their figures set forth in the sacred scriptures

 XX. (106) The fourth and last of the points which we proposed to discuss, is the appointing as a period for the return of the fugitives the death of t

 XXI. (113) This high priest, as Moses says, shall not enter into any soul that is dead. But the death of the soul is a life according to wickedness

 XXII. (119) Having now, therefore, said what was proper on the subject of fugitives, we will proceed with what follows in the regular order of the con

 XXIII. (124) And the leader of this company is the king of the region of the body. For, says Moses, Pharaoh turned himself about and went into his

 XXIV. (132) I very greatly wonder at those persons also, I mean at him who is fond of asking questions about what is in the middle between two extreme

 XXV. (137) Those also who have inquired what it is that nourishes the soul, for as Moses says, They knew not what it was, learnt at last and found t

 XXVI. (143) Having now spoken at sufficient length on this point also, let us proceed in regular order to consider the third head of our subject, in w

 XXVII. (149) Nor does he, who is sent forth to search for that virtue which is invincible and embittered against the ridiculous pursuits of men, by na

 XXVIII. (157) Also the person who loves virtue seeks a goat by reason of his sins, but does not find one for, already, as the sacred scripture tells

 XXIX. (161) On one occasion Moses was urged on, by a desire of learning, to investigate the causes through which the most necessary of things in the w

 XXX. (166) Having now said thus much concerning the third head of our subject, we will proceed to the fourth and last of the propositions we proposed

 XXXI. (170) There is also a third definition of what is taught a man by himself, namely that which of its own accord rises upwards. For it is said in

 XXXII. (177) Having now said thus much on the subject of discovery, we will proceed in due order to what comes next in the context. Moses proceeds, T

 XXXIII. (183) There are also many various fountains of instruction, by means of which most nutritious reasonings have sprung up like the trunks of pal

 XXXIV. (188) Such then are the fountains of intermediate instruction. Let us now consider the fountain of folly, concerning which the lawgiver speaks

 XXXV. (194) These are the fountains of errors. We must now examine that of prudence. To this one it is that perseverance, that is to say, Rebecca, des

 XXXVI. (197) We must now speak also concerning that highest and most excellent of fountains which the Father of the universe spake of by the mouths of

 XXXVII. (202) We have now then said as much as the time will permit us to say on the subject of the fountains, and it is with great accuracy and propr

 XXXVIII. (207) Therefore the convicter of the soul approving of her in respect of her obedience says, Return unto thy mistress for the government of

XV. (77) Having now said thus much in a philosophical spirit with respect to involuntary offences, he proceeds to legislate concerning the man who rises up to attack another, or who treacherously plots his death, saying, "But if any one attacks his neighbour so as to slay him by treachery, and he flees to God," that is to say to the place which has already been spoken of under a figure, from which life is given to all men. For he says also in another passage: "Whosoever shall flee thither shall live." (78) But is not everlasting life a fleeing for refuge to the living God? and is not a fleeing from his presence death? But if anyone sets upon another, he by all means is committing iniquity by deliberate purpose, and that which is done with treachery is liable to be accounted among voluntary actions, just as, on the other hand, that which is done without treachery is not subject to blame. (79) There is nothing therefore of the wicked actions which are done secretly, and treacherously, and of malice aforethought, which we can properly say are done through the will of God, but they are done only through our own will. For, as I have said before, the storehouses of wickedness are in us ourselves, and those of good alone are with God. (80) Whosoever therefore flees for refuge, that is to say, whosoever accuses not himself, but God as the cause of his offence, let him be punished, being deprived of that refuge to the altar which tends to salvation and security, and which is meant for suppliants alone. And is not this proper? For the altar is full of victims, in which there is no spot, I mean of innocent and thoroughly purified souls. But to pronounce the Deity the cause of evil is a spot which it is hard to cure, or rather which is altogether incurable. (81) Those who have cultivated such a disposition as to be lovers of themselves rather than lovers of God, may remain in a distance from the sacred places, in order that as polluted and impure persons, they may not behold, not even from a distance, the sacred flame of the evil which is unextinguishably set on fire, and purified, and dedicated to God with entire and perfect power. (82) Very beautifully, therefore, did one of the wise men of old, hastening on to this same conclusion, find confidence to say that "God is in no respect and in no place unjust, but he is the most righteous being possible. There is nothing that more nearly resembles him than the man who is as just as possible. Around him is the strength, and the real ability, and power of man, and also nothingness and unmanliness. For the knowledge of him is wisdom and true virtue; but the ignorance of him is real ignorance and manifest wickedness. And all other things which appear to be cleverness or wisdom, if they be displayed in political affairs are troublesome, and if in acts, are Sordid.[plato, Theoetetus, p. 176.]