But, though always in labour, it never brings forth. For the soul of the worthless man is not calculated by nature to bring any thing to perfection which is likely to live. But every thing which it appears to bring forth is found to be abortive and immature. Eating up the half of its flesh, and being like a death of the soul.Numbers xii. 12. On which account that holy word Aaron entreats the pious Moses, who was beloved by God, to heal the leprosy of Miriam, in order that her soul might not be occupied in the labour of bringing forth evil things. And in consequence he says: Let her not become like unto death, as an abortion proceeding out of the womb of her mother, and let her not devour the half of her own flesh.Numbers xii. 13.

That, says Moses, is the country, where there is gold. He does not say that that is the only place where there is gold, but simply that is the country where there is gold. For prudence which he likened to gold, being of a nature free from deceit, and pure, and tried in the fire, and thoroughly tested, and honourable, exists there in the wisdom of God. And being there, it is not a possession of wisdom, but something belonging to the God who is its creator and owner, whose work and possession this wisdom likewise is.

And the gold of that land is good. Is there, then, any other gold which is not good? Beyond all doubt; for the nature of prudence is twofold, there being one prudence general, and another particular. Therefore, the prudence that is in me, being particular prudence, is not good; for when I perish that also will perish together with me; but general or universal prudence, the abode of which is the wisdom of God and the house of God, is good; for it is imperishable itself, and dwells in an imperishable habitation.

There also is the carbuncle and the emerald. The two beings endowed with distinctive qualities, the prudent man and the man who acts prudently, differ from one another; one of them existing according to prudence, and the other acting wisely according to the rules of wisdom. For it is on account of these two beings thus endowed with distinctive qualities God implanted prudence and virtue in the earth-born man. For what would have been the use of it, if there had been no reasoning powers in existence to receive it, and to give impressions of its form? So that virtue is very properly conjoined with prudence, and the prudent man is rightly joined with him who displays prudence in his actions; the two being like two precious stones.

And may not they be Judah and Issachar? For the man who puts in practise the prudence of God confesses himself to be bound to feel gratitude, and to feel it towards him who has given him what is good without grudging; and he also does honourable and virtuous actions. Accordingly Judah is the symbol of a man who makes this confession in respect of whom Leah ceased from child-bearing.Genesis xxix. 35. But Issachar is the symbol of the man who does good actions, For he put forthGenesis xlix. 15. his shoulder to labour and became a man tilling the earth. With respect to whom Moses says, hire is in his soul after he has been sown and planted, so that his labour is not imperfect, but is rather crowned and honoured with a reward by God.