A Treatise on the Meeting for the Sake of Seeking Instruction.

 I. (1) But Sarah the wife of Abraham had not borne him any child. And she had an Egyptian handmaiden, who name was Hagar. And Sarah said unto Abraham

 II. (5) But neither is wealth, which it is not possible to employ, of any advantage to its possessors, nor is the fertility of wisdom of any service t

 III. (9) On this account he does not say that Sarah did not bring forth at all, but only that she did not bring forth for him, for Abraham. For we are

 IV. (13) And here it is worth while to admire wisdom, by reason of its modesty, which has not thought fit to reproach us with the slowness of our gene

 V. (20) Now the first characteristics of the intermediate instruction are represented by two symbols, the race and the name. As to race, the handmaide

 VI. But if any one, having determined on perseveringly enduring labours in the cause of virtue, devotes himself to continued study, practising and med

 VII. (34) But these men were husbands of many wives and concubines, not only of such as were citizens, as the sacred scriptures tell us. But Isaac had

 VIII. (39) Now recollection only comes in the second rank after memory, as inferior to it and he who recollects is inferior to him who remembers for

 IX. (45) The name Nachor, being interpreted, means a rest from light and Milcah means princess and Rumah means she who sees something. Therefo

 X. (50) And he takes Milcah for his wife, not being some queen who by the dispensations of fortune governs some nation of men, or some city, but only

 XI. (54) Now the wicked also have a desire for concubines, that is, for vain opinions and doctrines accordingly Moses tells us that Thimna, the concu

 XII. (58) There is also in another place the following sentence deeply engraven: When the Most High came down to scatter the nations, as he dispersed

 XIII. (63) The connection therefore between the reason which is devoted to contemplation and those powers which are citizen wives, or concubines, has

 XIV. (71) Therefore, continues the sacred historian, Sarah, the wife of Abraham, having taken Hagar, the Egyptian woman, her own handmaiden, ten years

 XV. (81) Again, she gives Hagar to him, not the first moment that he arrives in the country of the Canaanites, but after he has abode there ten years.

 XVI. (85) But these are the different countries of each respective nature passions, that is to say, Egypt, being the country of the age of childhood

 XVII. (89) But the sons of the musicians have accurately and carefully investigated the question respecting the decade and the most sacred Moses has

 XVIII. (95) But also it is expressly ordered, that men should offer as first fruits the tenths, not only of animals, but also of all the things which

 XIX. (102) Very appropriately, therefore, in the case of sacrifices also, the tenth part of the measure of fine wheat flour will be brought upon the a

 XX. (110) From which consideration it appears to me to have been, that Moses, after the appointment of chiliarchs, or commanders of thousands, and of

 XXI. (114) Something of this kind, now, is the contribution made by the princes, selected and appointed with reference to worth and merit, which they

 XXXII. (121) Very naturally, therefore, is the connection of Abraham with Hagar, placed at the end of ten years after his arrival in the land of the C

 XXIII. (124) But there are times when virtue, as if making experiment of those who come to her as pupils, to see how much eagerness they have, does no

 XXIV. (131) In this manner also the seeds of the legitimate wisdom, which exists among men, were sown, For there was, says the same historian, a ma

 XXV. (139) And do not suppose that Hagar is represented as beholding herself as pregnant, by the words, seeing that she had conceived, but as behold

 XXVI. (146) And yet even this is not unknown to any one, namely, that philosophy has bestowed upon all the particular sciences their first principles

 XXVII. (151) On which account, being elated and proud, they disregard the mistress to whom in reality the authority and the complete confirmation of t

 XXVIII. (158) On which account the historian presently adds, And she afflicted her an expression equivalent to, she admonished and corrected her. F

 XXIX. (163) It is for this reason that the law, as it appears to men, was given in a place which is called Bitterness for to do wrong is pleasant, bu

 XXX. (168) This unleavened cake is so sacred that it is enjoined in the holy scriptures, to place in the innermost part of the temple, on the golden

 XXXI. (175) Thus, therefore, there is a certain description of affliction which is profitable, so that its very most humiliating form, even slavery, i

XXIX. (163) It is for this reason that the law, as it appears to men, was given in a place which is called Bitterness; for to do wrong is pleasant, but to act justly is laborious. And this is the most unerring law; for the sacred history says, "And after they had gone out from the passions of Egypt they came to Marah: and they were not able to drink of the water at Marah, for it was bitter. On this account the name of that place was called Bitterness. And the people murmured against Moses, saying, What shall we drink? And Moses cried unto the Lord; and the Lord showed him a stick, and he cast it into the water, and the water was made sweet. And then he gave him justification and judgment, (164) and then he tempted Him."[Ex 15:23.] For the invisible trial and proofs of the soul are in labouring and in enduring bitterness; for then it is hard to know which way it will incline; for many men are very speedily fatigued and fall away, thinking labour a terrible adversary, and they let their hands fall out of weakness, like tired wrestlers, determining to return to Egypt to the indulgence of their passions. (165) But others, with much endurance and great vigour, supporting the fearful and terrible events of the wilderness pass through the contest of life, keeping their life safe from overthrow and from destruction, and rising up in vigorous contest against the necessities of nature, such as hunger, thirst, cold, and heat, which are in the habit of reducing other persons to slavery, and subduing them with great exuberance of strength. (166) And the cause of this is not merely labour, but also the sweetness with which it is combined; for the scripture says, "And the water was made sweet." But sweet and pleasant labour is called by another name, fondness for labour; for that which is sweet in labour is the love of, and desire for, and admiration of, and friendship for, what is honourable. (167) Let no one, therefore, reject such affliction as this, and let no one think that the table of festivity and cheerfulness is called the bread of affliction for injury rather than for advantage; for the soul which is rightly admonished is supported by the doctrines of instruction.