On Fugitives (148-150)

the first of which he made upon the Egyptian disposition, which was fortifying pleasure as a citadel against the soul; for "having smote him," with an accidental instrument that came to hand, "he buried him in the sand," [*] thinking that the two doctrines, of pleasure being the first and greatest good, and of atoms being the origin of the universe, both proceed from the same source. The second attack he made upon him who was cutting into small pieces the nature of the good, and assigning one portion to the soul, another to the body, and another to external circumstances; for he wishes the good to be entire, being assigned to the best thing in us, the intellect alone, as its inheritance, and not being adapted to anything inanimate.

Nor does he, who is sent forth to search for that virtue which is invincible and embittered against the ridiculous pursuits of men, by name Tamar, find her. And this failure of his is strictly in accordance with nature; for we read in the scripture, "And Judah sent a kid in the hands of his shepherd, the Adullamite, to receive back his pledge from the woman, and he found her not: and he asked the men of the place, Where is the harlot who was in Aenan by the wayside? and they said, There is no harlot in this place. And he returned back to Judah, and said unto him, I have not found her, and the men of the place say that there is no harlot there. And Judah said, Let her keep the things, only let me not be made a laughing-stock, I because I have sent the kid, and you because you have not found her." [*] Oh, the admirable trial! oh, the temptation becoming sacred things!

Who gave the pledge? Why the mind, forsooth, which was eager to purchase the most excellent possession, piety towards God, by three pledges or symbols, namely a ring, and an armlet, and a staff, signifying confidence and sure faith; the connection and union of reason with life, and of life with reason; and upright and unchanging instruction on which it is profitable to rely.