De Mutatione Nominum

Thus much we have thought fit to say on this subject. But, moreover, Moses also changes the name of Hosea into that of Joshua; displaying by his new name the distinctive qualities of his character;

for the name Hosea is interpreted, "what sort of a person is this?" but Joshua means "the salvation of the Lord," being the name of the most excellent possible character; for the habits are better with respect to those persons who are of such and such qualities from being influenced by them: as, for instance, music is better in a musician, physic in a physician, and each art of a distinctive quality in each artist, regarded both in its perpetuity, and in its power, and in its unerring perfection with regard to the objects of its speculation. For a habit is something everlasting, energising, and perfect; but a man of such and such a quality is mortal, the object of action, and imperfect. And what is imperishable is superior to what is mortal, the efficient cause is better than that which is the object of action; and what is perfect is preferable to what is imperfect.

In this way the coinage of the above mentioned description was changed and received the stamp of a better kind of appearance. And Caleb himself was changed wholly and entirely; "For," as the scripture says, "a new spirit was in him;" [*](Numbers xiv. 24. ) as if the dominant part in him had been changed into complete perfection; for the name Caleb, being interpreted, means, "the whole heart."

And a proof of this is to be gathered from the fact that the mind is changed, not by being biassed and inclining in one particular direction or the other, but wholly and entirely in the direction which is good; and that, even if there is any thing which is not very praiseworthy indeed, it makes that to depart by arguments conducive to repentance; for, having in this manner washed off all the defilements which [*](Numbers xiv. 24. )

But it happens to the arch-prophet to have many names: for when he interprets and explains the oracles which are delivered by God, he is called Moses; and when he prays for and blesses the people, he is called the man of God; [*](Deuteronomy XXXIII. 1. ) and when Egypt is paying the penalty of its impious actions, he is then denominated the god of him who is king of the country, namely, of Pharaoh. [*](Exodus vii. 1. ) And why is all this?

Because to alter a code of laws for the advantage of those who are to use them is the part of a man who is always handling divine things, and having them in his hands; and who is called a lawgiver by the all-knowing God, and who has received from him a great gift—the interpretation of the sacred laws, and the spirit of prophecy in accordance with them. For the name Moses, being translated, signifies "gain," and it also means handling, for the reasons which I have already enumerated.

But to pray and to bless are not the duties of any ordinary man, but they belong to one who has not admitted any connection with created things, but who has devoted himself to God, the governor and the father of all men.

And any one must be content to whom it has been allowed to use the privilege of blessing. And to be able also to procure good for others belongs to a greater and more perfect soul, and is the profession of one who is really inspired by God, which he who has attained to may reasonably be called God.

But, also, this same person is God, inasmuch as he is wise, and as on this account he rules over every foolish person, even if such foolish person be established and strengthened by a haughty sceptre, and be ever so proud on this account;

for the Ruler of the universe, even though some persons are about to be punished for intolerable acts of wickedness, nevertheless is willing to admit some intercessors to mediate on their behalf, who, in imitation of the merciful power of the father, exercise their power of punishment with more moderation and humanity; but to do good is the peculiar attribute of God.

Having now discussed at sufficient length the subject of the change and alteration of names, we will turn to the matters which come next in order in our proposed examination. Immediately after the events which we have just mentioned, [*](Deuteronomy XXXIII. 1. ) [*](Exodus vii. 1. )