Very naturally, therefore, is the connection of Abraham with Hagar, placed at the end of ten years after his Exodus xxvi. 1. Deuteronomy vii. 1. arrival in the land of the Chaldaeans. For it does not follow that the first moment that we become endowed with reason, while our intellect is still in a somewhat fluid state, we are able at once to derive encyclical instruction. But when we have attained to intelligence and acuteness of comprehension, then we no longer have a light and superficial mind, but rather a firm and solid intellect which we can exercise on every subject.

And it is for this reason that the expression which follows is added, in connection with the former statement, "And he went in unto Hagar." For it was becoming for the scholar to go to his teacher, who was a man of learning, in order to learn such branches of instruction as are suited to the nature of man. For now, also, the pupil is represented as going to the place where he may obtain learning; but learning very often anticipates him and runs forward to meet him, having driven out envy from her habitation, and she attracts those towards her who are well inclined to her.

Accordingly, one may read that virtue, that is Leah, went forward to meet the practiser of virtue, and said unto him, "To-day you shall come in to me," Genesis xxx. 16. when he was returning from the fields. For where was the man who had the care of the seeds and plants of knowledge found to come, except to that virtue which he himself had cultivated?

But there are times when virtue, as if making experiment of those who come to her as pupils, to see how much eagerness and earnestness they have, does not come forward to meet them, but veiling her face like Tamar, sits down in the public road, giving room to those who are travelling along the road to look upon her as a harlot, in order that those who are over curious on the subject may take off her veil and disclose her features, and may behold the untouched, and unpolluted, and most exquisite, and truly virgin beauty of modesty and chastity.

Who then is he who is fond of investigating, and desirous of learning, and who thinks it not right to leave any of those things which are disguised or concealed unconsidered and unexamined? Who is he, I say, but the chief captain and king, he who abides by and rejoices in the agreements which he has made with God, by name Judah? For says the scripture, "He turned aside out of his road to her, and said unto her, Suffer me to come in unto thee," Genesis xxxviii. 16. Genesis xxx. 16. Genesis xxxviii. 16. (but he was not inclined to offer her any violence), and to see what is that power which is thus veiled, and for what purpose it is thus adorned;