De Mutatione Nominum

Surely not, we must then explain what it is which he intends to signify. All the lessons and all the admonitions of instruction are built up and established on the nature which is calculated to receive instruction, as on a foundation previously laid; but if there is no natural foundation previously in existence, everything is useless; for men, by nature destitute of sense, would not appear at all to differ from a stock or a lifeless stone; for nothing could possibly be adapted to them so as to cleave to them, but everything would rebound and spring back as from some hard body.

But on the other hand, we may see the souls of those who are well endowed by nature, like a well-smoothed waxen tablet, neither too solid nor too tender, moderately tempered, and easily receiving all admonitions and all lessons, and themselves giving an accurate representation of any impression which has been stamped upon them, being a sort of distinct image of memory.

It was therefore indispensable to pray that a good natural disposition, free from all disease and from all mortality, should be joined to the rational race; for they are but few who partake of the life according to virtue, which is the most real and genuine life. I do not mean of the common herd of men [*](Deuteronomy xxxiii. 6. )

On which account the practiser of virtue, that courageous man, marvelled greatly, if any one being borne along the middle of the stream of life, was not dragged down by any violence, but was able to withstand the flow of abundant wealth coming over him, and to stem the impetuosity of immoderate pleasure, and to avoid being carried away by the whirlwind of vain opinion.

At all events Jacob does not speak to Joseph more than the sacred scripture speaks to every one who is vigorous in his body, and who is seen to be immersed amid abundant treasures, and riches, and superfluities, and to be overcome by none of them, when he says, "For still thou livest," [*](Genesis xlv. 28. ) uttering a most marvellous sentiment, and one which is quite beyond the daily life of us who, if we have fallen in with ever so slight a breeze which bears us towards good fortune, immediately set all sail and beoame greatly elated, and being full of great and high spirits, hurry forward with all our speed to the indulgence of our passions, and never will check our unbridled and immoderately excited desires until we run ashore and are wrecked as to the whole vessel of our souls.

Very beautifully therefore, do we pray that this Ishmael may live. Therefore, Abraham adds, "May he live before God," looking upon it as the perfection of all happiness for the mind to be accounted worthy of him who is the most excellent of all beings, as its inspector and overseer;

for if, while the teacher is present the pupil cannot go wrong, and if a monitor being at hand is of service to the learner, and if while an elder person is present the younger man is adorned by modesty and temperance, and if the presence of his father or of his mother have often prevented a son when about to commit sin, even though they are only beheld by him in silence, then what excess of good must we imagine that man to enjoy, who believes that he is always watched and beheld by God? for while he fears and reverences and looks up to the dignity of him as being present, he will flee from committing iniquity with all his might.

But when he prays that Ishmael may live, he does not despair of the birth of Isaac, as I have already said, but he believes in God; for it does not follow that what it is possible [*](Genesis xlv. 28. )

for we must be content, if, by means of labour and diligence, we obtain a share of those good things which are familiar and customary to us. But there is no hope that we can attain to those which come of their own accord, and from some ever ready and previously prepared source, without any art, or in short, any human contrivance whatever; for inasmuch as these things are divine, they must of necessity be found out by more divine and unadulterated natures, such as have no connection with any mortal body.

And Moses has shown that every one, to the best of his power, ought to make grateful acknowledgments for benefits received; for instance, that the clever man ought to offer up as a sacrifice his acuteness and wisdom; the eloquent man should consecrate all his excellences of speech, by means of psalms and a regular enumeration of the greatness and panegyric on the living God; and to proceed with each species, he who is a natural philosopher should offer up his natural philosophy; he who is a moral philosopher should make an offering of his ethical philosophy; he who is skilful in any art or science should dedicate to God his knowledge of the arts and sciences.