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. )

Now he who is properly said to give any thing whatever must by all means be giving what is his own private property. And if this is true beyond controversy, then it would follow that Isaac must not have been a man, but a being synonymous with that most exquisite joy of all pleasures, namely, laughter, the adopted son of God, who gave him as a soother and cheerer to the most peace-loving souls;

for it is absurd to suppose that there was one who was a man, and another of whom bastard and illegitimate offspring were descended: and, indeed, Moses calls the man of an intellect devoted to virtue a god, when he says, "The Lord, seeing that Leah was hated, opened her womb." [*](Genesis xxix 31. )

For having felt compassion and pity for virtue as being hated by the race of mankind, and for the soul which loves virtue, he makes the nature which loves beauty barren, but opens the fountain of fecundity and gives it a prosperous labour.

But Tamar, when she became pregnant of divine seeds, and did not know who it was who had sown them (for it is said that at that time she "had covered her face," as Moses did when he turned away, having a reverential fear of beholding God), still when she saw the tokens and the evidences and decided within herself that it was not a mortal man who gave these things, cried out, "To whomsoever these things belong, it is by him that I am with child." [*](Genesis xxxviii. 25. )

Whose was the ring, or the pledge, or the seal of the whole, or the archetypal appearance, according to which all the things, though devoid of species and of distinctive quality, were all stamped and marked? And whose again was the armlet, or the ornament; that is to say, destiny, the link and analogy of all things which have an indissoluble connection? Whose, again, was the staff, the thing of strong support, which wavers not, which is not moved; that is to say, admonition, correction, instruction? Whose is the sceptre, the kingly power?

does it not belong to God alone? Therefore, the disposition inclined to confession, that is to say, Judah, being pleased at her possessed and inspired condition, speaks freely, saying, "She has spoken justly, [*](Genesis xvii. ] 6. ) [*](Genesis xxix 31. ) [*](Genesis xxxviii. 25. )

And wisdom, which, after the fashion of a mother, has conceived and brought forth the self-taught race, points out that it is God who is the sower of it; for, after the offspring is brought forth, she speaks magnificently, saying, "The Lord has caused me laughter;" [*](Genesis xxi. 6. ) an expression equivalent to, he has fashioned, he has made, he has begotten Isaac, since Isaac is the same with laughter.

But it does not belong to every one to hear this sound, since the evil of superstition is very widely spread among us, and has overwhelmed many unmanly and ignoble souls; on which account she adds, "For whoever hears this will not rejoice with me." As if those persons were very few whose ears are opened and pricked up so as to be inclined to the reception of these sacred words, which teach that it is the peculiar employment of the only God to sow and to beget what is good; to which words all other persons are deaf.

And I know that this illustrious oracle was formerly delivered from the mouth of the prophet. "Thy fruit has been found from me: who is wise and will understand these things? who is prudent and will know them?" [*](Hosea xiv 9. ) But I have observed, and comprehended, and admired him who causes to resound, and who himself, invisible as he is, does in an invisible manner strike the organ of the voice; being amazed also at the same time at what was uttered.

For if there be any good thing among existing things, that, or I should rather say the whole heaven and the whole world, if one must tell the truth, is the fruit of God; being preserved upon his eternal and everflourishing nature as upon a tree. But it belongs to wise and understanding men to understand and to confess such things as these, and not to the ignorant.