Legum Allegoriarum Libri I-III

Accordingly he retreats from the impious opinion which is the mistress of the passions, namely from Pharaoh; and he retreats into Midian, that is to say into judgment, considering anxiously whether he ought to live in tranquil inactivity or whether he ought again to contend with that wicked man to his own destruction. And he considers whether if he attacks him he shall be able to gain the victory, from which consideration he restrains himself waiting, as I have already said, to see if God will give to his deep and not frivolous consideration, a fountain sufficient to wash away the impetuosity of the king of Egypt, that is to say of his own passions.

And he is thought worthy of grace, for having fought the good fight in behalf of virtue he never ceases from warring till he sees the pleasures overthrown and baulked of their object. And with this view Moses does not flee from Pharaoh, for if he had done so he would have fled without returning; but withdraws for a time, that is to say he makes a truce from the war, after the fashion ofa wrestler who seeks a respite and collects his breath again, until, having aroused the alliance of prudence and the other virtues he attacks his enemy once

But Jacob, for he is a supplanter, having acquired virtue by regular system and discipline, not without hard labour, for his name had not as yet been changed to Israel, fled from the affairs of labour[*](Genesis xxxi. 20. ) that is to say from colours and figures, and in short from bodies the nature of which is to wound the soul through the objects of outward sense; for since, when he was present, he could not entirely and utterly subdue them, he fled, fearing to be subdued by them. And he is very worthy of praise for so doing; for says Moses you will make the children of Israel cautious,[*](Leviticus xv. 31. ) but not bold, or covetous of those things, which do not belong to them.

And Jacob concealed himself from Laban the Syrian, in that he told him not that he was about to flee from him, and he fled from him, taking with him all that he had, and he crossed the river, and proceeded towards the Mount Gilead. It was most natural for him to conceal that he was about to flee, and not to inform Laban, who was a man depending wholly on thoughts such as arise from the outward senses, just as if you have seen some excellent beauty and are charmed with it, and are likely to be led into error in respect of it, you should privily flee from the imagination of it, and never tell it to your mind, that is to say, never think of it again nor give it any consideration, for continued recollections of anything are not without making some distinct impression, and injure the intellect and turn it out of the right way, even against its will.

And the same reasoning applies to all temptations which arise in respect of any one of the external senses, for in all such cases secret flight is the preserver from danger. But to keep recalling the temptation to one’s mind, and to talk of it and dwell upon it subdues and enslaves the reason by force. Do not these then ever, O my mind, report to yourself any object of outward sense that has been seen by you, if you are likely to be led away captive by it, and do not dwell on it, in order that you may not become miserable by being subdued by it, but rather, while you are still free, rise up and flee, preferring untamed liberty to slavery and subjection to a master.

But why now, as if Jacob had been ignorant that Laban was a Syrian, does Moses say, And Jacob concealed

for he proceeded towards the Mount of Gilead; and Gilead being interpreted means the migration of testimony, since God caused the soul to migrate from the passions which surrounded Laban, and bore witness to it, that it should migrate and receive another settlement, because it was profitable and expedient, and conducted it onwards from the evils calculated to render the soul base, and seeking the things that are on the earth, to the height and magnitude of virtue.

On this account Laban, the friend of the outward senses, and one who energised according to them and not according to his mind, is indignant, and pursues after him and says, why did you flee from me secretly, and not remain for the enjoyment of your soul, and for the opinions which judge concerning the body and the external good things of the world? But in fleeing from this opinion you have despoiled me also of my prudence, Leah and Rachel; for they, when they remained in the soul created, prudence in it, but now that they have departed they have left it ignorance and inexperience. On which account he adds, You have stripped me, that is to say, you have robbed me of my prudence.

And what that prudence was he will proceed to tell us, for he adds, And you have led away my daughters as captives; and if you had told me, I would myself have sent you away.[*](Genesis xxxi. 27. ) You would not have sent away things which were at variance with one another, for if you had sent them

for it is not you then only from whom we are fleeing, O Laban, thou companion of bodies and colours, but we are also escaping from everything that is thine, in which the voices of the outward senses sound in harmony with the energies of the passions. For we, if at least we are practisers of virtue, have meditated a very necessary meditation, which Jacob also meditated, namely, to overthrow and destroy those gods who are hostile to the soul, gods made by hands, gods whom Moses forbade the people to make;[*](Leviticus xix. 4. ) and these gods are the destruction of virtue and of a good state of the passions, but the consolidation and confirmation of vice and the appetites; for that metal which is cast, after it has been fused, is soon consolidated again.

But Moses speaks thus, And they gave to Jacob the foreign gods which were in their hands, and the earrings which were in their ears; and Jacob hid them under the turpentine tree which was in Shechem.[*](Genesis xxxv. 4. ) These are the gods of the wicked, but Jacob is not said to have taken them, but to have concealed and destroyed them, for every case being most accurately described, for the virtuous man will take nothing from wickedness for his own advantage, but will conceal all such things and destroy them secretly.

Just as Abraham tells the king of Sodom, when he was proposing to give him things of irrational nature in exchange for rational animals, namely, horses in exchange for men, that he would take nothing that belonged to him, but that he would stretch out the action of his soul, which, speaking symbolically, he called his hand, to the most high God;[*](Genesis xiv. 21. ) for that he had not taken from a thread even to a shoe-latchet of all that was his (the king of Sodom’s), in order that the king might never say that he had made the discerning man, namely Abraham, rich, exchanging poverty for wealthy virtue.

The passions are always concealed and guarded in Shechem; and the name Shechem being interpreted means the shoulder; for he who labours concerning pleasures is inclined to preserve them. But the passions are concealed and destroyed by the wise man, and that too not for a brief space of time, but up to this present day, that is to say, for ever, for all time is measured by the present day, for the cycle of one day is the measure of all time.

On which account Jacob gives Joseph Shechem,[*](Genesis xlviii. 22. ) as an especial portion beyond the rest of his brethren, meaning thereby the bodily things which are the objects of the outward senses, since he had gone through labour in respect of them; but to Judah the confessor he gave not presents but praise, and hymns and divine songs, in which he should be celebrated by his brethren. And Jacob did not receive Shechem as a gift from God, but he took it with his sword and with his bow, that is to say, by words, which had the power of cutting and repelling; for the wise man subjects all secondary things to himself, and when he has so subjected them he does not retain them, but makes a present of them to him who is by nature adapted to them.

Do you not see that also, when he appeared to take the gods, he did not take them, but concealed them and put them out of the way, and destroyed them out of his sight for ever. Now to what soul could it have happened to conceal vice and to put it out of the way, except to that soul to which God was revealed, and which he considered worthy to receive the revelation of his unspeakable mysteries? For he says, shall I hide from Abraham my son that thing which I am doing?[*](Genesis. xviii. 17. ) Well done, O Saviour, in that thou showest thy works to the soul which desires good things, and has concealed from it no one of thy works: and by reason of this conduct of thine he is able to avoid evil, and to conceal it and keep it out of sight, and to destroy for ever the passions which are injurious.

We have shown, therefore, in what manner the wicked man is a fugitive, and how he conceals himself from God; but now let us consider where he conceals himself. In the middle, says Moses, of the trees of the garden;[*](Genesis ii. 8. ) that is to say, in the middle of the mind, which again is itself the centre of the whole soul, as the trees are of the garden. For the man who escapes from God flees to himself,

for, since there are two things, the mind of the universe, which is God, and also the separate mind of each individual, he who escapes from the mind which is in himself flees to the mind of the universe; and conversely, he who forsakes his own individual mind, confesses that all the things of the human mind are of no value, and attributes everything to God; again, he who seeks to escape from God asserts, by so doing, that God is not the cause of anything, but looks upon himself as the cause of everything that exists.

At all events it is affirmed by many people, that everything in the world is borne on spontaneously without any guide or governor, and that the human mind, by its own single power, has invented arts and pursuits, and laws and customs, and all the principles of political and individual, and common justice, with reference both to men and to irrational animals.

But dost thou not see, O soul, the unreasonable character of these opinions? For one of them having the particular mind, which was created and which is mortal, does in reality ascribe it to the mind of the universe, which is uncreated and immortal: and the other again, repudiating God, most inconsistently drags forward, as an ally, that mind which is unable even to assist itself.

On this account also Moses says, that If a thief be detected in the act of breaking into a house, and be smitten so that he die, that shall not be imputed as murder to him who has smitten him; but if the sun be risen upon him, then he is liable, and shall die in retaliation.[*]( Exodus xxii. 2. ) For if any one cuts down and destroys that reason which stands upright and is sound and correct, which testifies to God that he alone is able to do everything, and is found in the act of breaking in upon it, that is to say, standing over this reason thus wounded and destroyed, and who recognises his own mind as energising, and not God, is a thief, taking away what belongs to others,