De Mutatione Nominum

But, perhaps, some one may say, What then? is he who has once believed bound never to admit the slightest trace, or shadow, or moment of incredulity at all? But this man appears to me to have nothing else in his mind except an idea of proving the creature uncreated, and the mortal immortal, and the corruptible incorruptible, and man, if it be lawful to say so, God.

For he says that the belief which man has once conceived ought to be so firm as in no respect to differ from that which is entertained of the truly living God and which is complete in every part; for Moses, in his greater hymn, says, "God is faithful, and there is no unrighteousness in him." [*](Deuteronomy xxxii. 4. )

And it is great folly to fancy that the soul of man is able to contain the virtues of God, which never vary and which are established on the most solid footing; for it is sufficient, and one must be content to have been able to acquire the images of them, though they are inferior to the archetypal patterns by many and large numbers.

And is not this reasonable? for it follows of necessity that the virtues of God must be pure and unmixed, since God is not a compound being, inasmuch as he is a single nature; on the other hand, the virtues of men must be mixed with some alloy, since we ourselves are compounds, the divine and human nature being combined in us, and adapted together according to the principles of perfect music; and that which is composed of many separate things has a natural attraction to each of its parts.

But he is happy to whom it has happened that for the greater portion of his life he has inclined towards the more excellent and more divine part; for that he should have done so all his life is impossible, since at times the mortal weight which is opposed to him has preponderated in the opposite scale, and [*](Deuteronomy xxxii. 4. )

Abraham therefore believed in God; but he believed as a man; that you may be aware of the peculiar attribute of mortals, and may learn that his fall did not happen to him in any other way than in consequence of the ordinances of nature. And if it was of short duration and only momentary, it is a thing to be thankful for: for many other men have been so overturned by the violence and impetuosity of error, and by its irresistible force, that they have been utterly destroyed for ever.

For know, my good man, that, according to the most holy Moses, virtue is not perfect in the human body, but it suffers something like torpor, and is often ever so little lame. For says the scripture, "The broader part of his thigh became torpid, on which he was lame." [*](Genesis xxxii. 25. )

And perhaps some man of an over-confident disposition may come forward and say that this is not the language of one who disbelieves, but of one praying, so that if that most excellent of all the happy feelings were about to be produced, it would not be brought forth according to any other number than that of ninety years, that so the perfect good might arrive at its production according to perfect numbers.

But the aforesaid numbers are perfect, and especially according to the sacred scriptures. And let us consider each of them: now first of all there is the son of the just Noah and the ancestor of the seeing race, and he is said to have been a hundred years old when he begot Arphaxad, [*](Genesis xi. 10. ) and the meaning of the name Arphaxad is, "he disturbed sorrow." At all events it is a good thing that the offspring of the soul should confuse, and disorder, and destroy that miserable thing iniquity, so full of evils.

But Abraham also planted a field, [*](Genesis xxi. 33. ) using the ratio of an hundred for the measurement of the ground: and Isaac found some barley yielding a hundred fold. [*](Genesis xxvi. 12. ) And Moses also made the vestibule of the sacred tabernacle in a hundred arches, [*](Exodus xxvii. 9. )measuring out the distance towards the east and towards the west.