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

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 the teacher is profitable to the disciple, and servitude in subjection to wisdom is advantageous to her who is imperfect; and when thou returnest, "be thou humbled under her hands:"--a very beautiful humiliation, comprehending the destruction of irrational pride. (208) For thus, after a gentle travail, thou wilt bring forth a male child, by name Ishmael, corrected by divine admonitions; for Ishmael, being interpreted, means "the hearing of God;" and hearing is considered as entitled to only the second prize after seeing; but seeing is the inheritance of the legitimate and first-born son, Israel; for the name Israel, being interpreted, means "seeing God." For it is possible for a man to hear false statements as though they were true, because hearing is a deceitful thing; but seeing is a sense which cannot be deceived, by which a man perceives existing things as they really are. (209) But the angel describes the characteristics of the disposition which is born of Hagar, by saying that he will be a rude man; as if he had said that he would be a man wise about rude matters, and not as yet thought worthy of that which is the truly divine and political portion of life: and this is virtue, by means of which it is the nature of the moral character to be humanised. And by his saying, "His hand shall be against every man, and every man's hand against him," he means to describe the design and plan of life of a sophist, who professes an overcurious scepticism, and who rejoices in disputatious arguments. (210) Such a man shoots at all the followers of learning, and in his own person opposes all men, both publicly and privately, and is shot at by all who very naturally repel him as if they were acting in defence of their own offspring, that is to say, of the doctrines which their soul has brought forth. (211) He also adds a third characteristic of him, saying, "He shall dwell before the face of all his brethren." In these words all but expressly declaring that he will wage an everlasting battle and war against them, face to face, for ever. Therefore the soul, which is pregnant with sophistical reasoning, says to the convicter who is addressing her, "Thou art God, who hast beheld me:" an expression equivalent to, Thou art the creator of my plans and of my offspring. (212) And may we not look upon this as a very natural reply on her part? For of these souls which are free, and, as it were truly citizens, the Creator is free, and a deliverer; but of slavish minds, slaves are the creators. And the angels are the servants of God, and are considered actual gods by those who are in toil and slavery; on this account, says Moses, she called the well, "The well where I saw in front of me." (213) But O, thou soul! advancing in wisdom and plunging deep into the knowledge of the elementary parts of encyclical instruction, thou wast not able to see the cause of thy knowledge in instruction as in a mirror. But the most appropriate place for such a well is in the midst, between Caddes and Barad; and the name Barad, being interpreted, means "in common," and Caddes means "holy;" for the person who is in a state of imprisonment is on the confines between what is holy and what is profane, fleeing from what is wicked, and being not yet able to live in the company of what is perfectly good.