A Treatise on the Life of the Wise Man Made Perfect by Instruction or, On the Unwritten Law, That Is To Say, On Abraham.

 I. (1) The sacred laws having been written in five books, the first is called and inscribed Genesis, deriving its title from the creation (genesis) of

 II. (7) Since then the beginning of all participation in good things is hope, and since the soul devoted to virtue pioneers and opens this path as a p

 III. (15) What has now been said about hope is sufficient and nature has placed her at the gates to be a sort of doorkeeper to the royal virtues with

 IV. (22) But the good man, on the contrary, is a lover of that mode of life which is not troubled by business, and withdraws, and loves solitude, desi

 V. (27) For which reason the sacred historian very naturally classes the lover of God and the lover of virtue next in order to him who repents and th

 VI. (31) And the lawgiver magnifies the lover of virtue in such a way, that even when he is given his genealogy, he does not trace himself as he usual

 VII. (36) It is not then without great correctness that after he has praised the man as being possessed of such great virtues he adds, and he was per

 VIII. (41) At whom God, being naturally indignant, and being angry that that which appeared to be the most excellent of animals, and which had been th

 IX. (47) Such was he who was the most virtuous of all the men of his age, and such were the rewards which were allotted to him which the holy scriptur

 X. (48) I have now then explained the character of the first triad of those who desire virtue. There is also another more important company of which w

 XI. (52) This then is what appears to be said of these holy men and it is indicative of a nature more remote from our knowledge than, and much superi

 XII. (56) We must, however, not remain in ignorance that the sacred historian has represented the first man, him who was formed out of the earth as th

 XIII. (60) Let thus much, then, be said generally about the three persons, since it was absolutely necessary but we must now proceed in regular order

 XIV. (62) He being impressed by an oracle by which he was commanded to leave his country, and his kindred, and his father's house, and to emigrate lik

 XV. (68) The aforesaid emigrations, if one is to be guided by the literal expressions of the scripture, were performed by a wise man but if we look t

 XVI. But Charran, in the Greek language, means holes, which is a figurative emblem of the regions of our outward senses by means of which, as by ho

 XVII. (77) And the most visible proof of this migration in which the mind quitted astronomy and the doctrines of the Chaldaeans, is this. For it is sa

 XVIII. (81) And there is evidence in support of what has here been said to be derived from the change and alteration of his name: for he was anciently

 XIX. (89) These, then, are the first principles of the man who loves God, and they are followed by actions which do not deserve to be lightly esteemed

 XX. (99) I have heard men versed in natural philosophy interpreting this passage in an allegorical manner with no inconsiderable ingenuity and proprie

 XXI. (103) All men, therefore, even the most vile, in word honour and admire virture as far as appearance goes but it is the virtuous alone who obey

 XXII. (107) It has been said then that the disposition of the Egyptians is inhospitable and intemperate and the humanity of him who has been exposed

 XXIII. (114) We have now then described the hospitable temper of the man, which was as it were a sort of addition to set off his greater virtue but h

 XXIV. (119) This then is sufficient to say by way of a literal explanation of this account we must now speak of that which may be given if the story

 XXV. (124) There are three different classes of human dispositions, each of which has received as its portion one of the aforesaid visions. The best o

 XXVI. (133) And what is signified by this is indicated in a most evident and careful manner by the events which ensued. The country of the Sodomites w

 XXVII. (137) But God, having taken pity on mankind, as being a Saviour and full of love for mankind, increased, as far as possible, the natural desire

 XXVIII. (142) But I have not gone through all these particulars for the sake of showing the magnitude of that vast and novel calamity, but because I d

 XXIX. (147) This, then, is the open explanation which is to be given of this account, and which is to be addressed to the multitude. But there is anot

 XXX. (156) But we must now proceed to speak of that which is the most necessary part of all, the advantage which we derive from the eyes. For it is to

 XXXI. (160) But now, dismissing the consideration of those of the outward senses which are in the stables, as it were, fattening up an animal which is

 XXXII. (167) We have now, then, given a full explanation concerning the vision which appeared to Abraham, and concerning his celebrated and allgloriou

 XXXIII. (177) And so Isaac is saved, God supplying a gift instead of him, and honouring him who was willing to make the offering in return for the pie

 XXXIV. But why, say they, ought one to praise Abraham as the attempter of a wholly novel kind of conduct, when it is only what private men and kings,

 XXXV. (191) Therefore putting a barrier on their unbridled and evil-speaking mouths, let them moderate that envy in themselves which hates everything

 XXXVI. (200) But the things which we have here been saying do not appear solely in the plain and explicit language of the text of the holy scriptures

 XXXVII. (208) This is enough to say about the piety of the man, though there is a vast abundance of other things which might be brought forward in pra

 XXXVIII. (217) Since then this panegyric, if taken literally, is applied to Abraham as a man, and since the disposition of the soul is here intimated,

 XXXIX. (225) Therefore the virtuous man was not only peaceful and a lover of justice, but also a man of courage and of a warlike disposition not for

 XL. (230) This was communicated to Abraham by some one of those who escaped from the defeat of his countrymen, and it grieved him exceedingly, and he

 XLI. (236) These things, then, are what are contained in the plain words of the scriptures. But as many as are able to contemplate the facts related i

 XLII. (245) And at a subsequent period his wife dies, she who was most dear to his mind and most excellent in all respects, having given innumerable p

 XLIII. (247) And though I might have many topics for panegyric on this woman, still I will only mention one, which shall be the most manifest possible

 XLIV. (255) It is sufficient to mention this as a proof of the virtue of Abraham's wife. But the topics of praise of the wise man himself are more num

 XLV. (262) There is also another praise of him recorded in his honour and testified to in the holy scriptures, which Moses has written, in which it is

 XLVI. (268) Therefore, the only real, and true, and lasting good is trust in God, the comfort of life, the fulfillment of all good hopes, the absence

VIII. (41) At whom God, being naturally indignant, and being angry that that which appeared to be the most excellent of animals, and which had been thought worthy of being reckoned akin to himself by reason of his participation in reason, when he ought to have practised virtue, devoted himself rather to wickedness, and to every species of vice, appointed a fitting punishment for them, and determined to destroy the whole race at that time existing by a deluge; and not only those who dwelt in the champaign country and in the lower districts, (42) but those also who lived in the most lofty mountains, for the great deep, [Ge 7:11.] being raised to a height which it had never reached before, burst through its mouths with its whole collective impetuosity into the seas existing among us, and they overflowed and inundated all the islands and continents; and incessant floods of everlasting fountains, and of native rivers and torrents combined together, mingled with one another, and rising to a vast height, so as to surmount everything. (43) Nor indeed was the air tranquil, for a deep and unbroken cloud overspread the whole heaven, and there were fearful storms of wind, and roarings of thunder, and flashes of lightning, and rapid hurlings of thunderbolts, ceaseless storms of rain being poured forth, so that one might have thought that all the parts of the universe were hastening to dissolve themselves into the one element of the nature of water, until, while the water from above kept pouring down, and that below kept bursting up, the streams were raised to a height above everything, so that they not only overwhelmed and hid from sight all the plains and all the level ground, but even the tops of the highest mountains, (44) for every part of the earth was under water, so that it was wholly buried and carried away, and the world was mutilated of huge portions, and appeared in all its wholeness and integrity, fearful as it is to say or even to imagine such a thing, to be utterly crippled and destroyed. And likewise the air, with the exception of that small portion which is about the moon, was wholly obscured, being overcast by the violence and impetuosity of the water which overran all the region belonging to it with irresistible might. (45) Then were speedily destroyed all the crops and all the trees, for an unlimited quantity of water is as destructive to them as a scarcity, and innumerable flocks of animals, both tame and wild, perished at the same time; for it was natural when the most excellent race of all, that of man, had been destroyed, that none of the inferior races should be left, since they were only created to be slaves to his necessities, and to be in a manner subject to his authoritative commands as their master. (46) When such numbers then of such mighty evils had burst forth which that time poured out--for all the portions of the world, except the heaven itself, were moved in an unnatural manner--as if they were stricken with a terrible and deadly disease. And one house alone, that of the aforesaid just and God-loving man who had received the two highest of all gifts, was preserved; one gift being, as I have said already, the not being destroyed with all the rest of mankind, the other that of becoming himself, at a subsequent period, the founder of a new generation of mankind; for God thought him worthy to be both the end of our race and the beginning of it, the end of those men who lived before the deluge, and the beginning of those who lived after the deluge.