De Fuga Et Inventione

But do you adopt a moderate course without being compelled thereto, and if ever you are constrained to indulge yourself in things beyond moderation, still make reason the governor of the necessity, and never go so far as to change pleasure into unpleasantness, but, if we may speak in such a manner, be drunk in a sober manner.

And here therefore truth may not unreasonably blame those who, without any examination, abandon the business and means of regulating a civil life, and who say that they have learnt to despise glory and pleasure; for those men are

but they are not able to deceive those who look into them with greater accuracy, and who pierce within their disguise, and who are not led astray by outward show; for having removed these veils and coverings from the others, they see what is treasured up and concealed within, and learn what kind of qualities and nature are theirs: and if they are good they admire them, and if they are evil they ridicule them, and hate them because of their hypocrisy.

Let us then say to such persons, "Are ye zealous admirers and imitators of a life which hates mixing with and joining in the society of others, a solitary and uncompanionable life? For what specimen of virtue have you ever exhibited while living in the society of others? Do ye disdain money? Have you, then, who have been professed money-dealers, been desirous to act justly? Professing to disregard the pleasures of the belly and of the parts beneath the belly, have you behaved with moderation when you have had abundant opportunities of indulging these appetites? Do you despise glory? Then, when you have been placed in situations of authority, have you cultivated an affable humility? Perhaps you have ridiculed a participation in the affairs of state, not considering how useful an employment that is."

Have you then first exercised yourselves in, and directed your attention to, the public and the private business of life? and having become skilful politicians and experienced economists by means of the kindred virtues of economical and political science, have you, in your exceeding abundance of these things, prepared for your migration to another and a better kind of life? For it is proper to go through a practical life before beginning the theoretical one: as being a sort of rehearsal of the more perfect contest and exhibition. In this way it is possible to escape from the charge of hesitation and indolence.

Thus also an express injunction is given to the Levites to fulfil their works till the time that they are fifty years of age; and after they are released from all active ministrations, to consider and contemplate each particular

And at other times it is necessary that those who think themselves worthy to claim the just things of God, should first of all fulfil their human duties; for it is great folly to expect to attain to what is of greater importance, while one is unable properly to discharge what is of less consequence. First of all, therefore, be ye known for your virtue among men, that you may also become established by that which relates to God." This is the advice which perseverance gives to the man inclined to the practise of virtue; but we must now examine her several expressions with accuracy.

"Behold," says she, "Esau thy brother threatens thee." But is it not natural for that disposition, hard as oak and obstinate through ignorance, by name Esau, who offers the baits of mortal life to lead you to your destruction; such baits, I mean, as wealth, glory, pleasure, and other kindred temptations, to seek to kill thee? But do you, O my child! flee from this contest at present, for you have not as yet had complete strength for it given to you, but still the nerves of your soul, like those of a child, are somewhat soft and weak.

And it is for this reason that she calls him "my child," which is a name of affection, and also one which indicates his tender age; for we look upon the disposition which is inclined to the practise of virtue, and which is young, as worthy of affection in comparison of the full-grown man. But such a person is worthy to carry off the prizes which are proposed for children, but he is not yet able to win the prizes offered for the men. But the best contest for men to engage in is the service of the only God. Therefore if, even before we have been completely purified,

but while we appear only to have proceeded so far as to wash off the things which defile our life, we have arrived at the vestibule of God’s service, we departed again more quickly than we approached, not being able to endure the austere way of living dictated by that service, nor the sleepless desire to please God, nor the continual and unwearied labour;

flee, therefore, at this present time from what is best and from what is worst. What is worst are the fabulous inventions, the unmetrical and inharmonious poems, the conceptions and persuasions which from ignorance are hard and stubborn, of which Esau is the namesake. What

for to dwell with what is evil is most pernicious, and to dwell with perfect good is most dangerous. Accordingly Jacob both flees from Esau, and also dwells apart from his parents; for being fond of practising virtue and still labouring at it, he flees from wickedness, and yet is unable to live in company with perfect virtue so as to have no need of an instructor.

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 to the brilliancies of life; for Laban, being interpreted, means "white." And when he has arrived there he will not hold his head too high, from being puffed up with the happy events of fortune; for the word Syrian, being translated, means "sublime." But now he does not recollect the Syrian Laban, but the brother of Rebekkah;