De Abrahamo

The second migration is again undertaken by the virtuous man under the influence of a sacred oracle, but this is no longer one from one city to another, but it is to a desolate country, in which he wandered about for a long time without being discontented at his wandering and at his unsettled condition, which necessarily arose from it.

And yet, what other man would not have been grieved, not only at departing from his own country but also at being driven away from every city into an inaccessible and impassable district? And what other man would not have turned back and returned to his former home, paying but little attention to his former hopes, but desiring to escape from his present perplexity, thinking it folly for the sake of uncertain advantages to undergo admitted evils?

But this man alone appears to have behaved in the contrary manner, thinking that life which was remote from the fellowship of many companions the most pleasant of all. And this is naturally the case; for those who seek and desire to find God, love that solitude which is dear to him, labouring for this as their dearest and primary object, to become like his blessed and happy nature.

Therefore, having now given both explanations, the literal one as concerning the man, and the allegorical one relating to the soul, we have shown that both the man and the mind are deserving of love; inasmuch as the one is obedient to the sacred oracles, and because of their influence submits to be torn away from things with which it is hard to part; and the mind deserves to be loved because it has not submitted to be for ever deceived and to abide permanently with the essences perceptible by the outward senses, thinking the visible world the greatest and first of gods, but soaring upwards with its reason it has beheld another nature better than that which is visible, that, namely, which is appreciable only by the intellect; and also that being who is at the same time the Creator and ruler of both.