De Mutatione Nominum

Thus again a sailor and a pilot should dedicate their successful voyage; the agricultural farmer, his productive crops; the stock-farmer, the prolific increase of his flocks and herds; the physician, the good health of his patients; the commander of an army, his success in war; the magistrate or the king will offer up his administration of the laws or his sovereign power. And, in short, the man who is not blinded by self-love, looks upon the only true maker of all things, God, as the cause of all the good things affecting his soul, or body, or his external circumstances.

Let no one therefore, of those who seem to be somewhat obscure and humble, from a despair of any better hope, hesitate to become a suppliant to God. But even if he no longer looks forward to any greater advantages, still let him, to the best of his power, give God thanks for the blessings which he has already received,

and in effect, those which he has received are countless; his birth, his life, his soul, his food, his outward senses, his imagination, his inclinations, his reason; and reason is a very short word, but a most perfect and admirable thing, a fragment of the soul of the universe,

It is right also to praise those inquirers after truth, who have endeavoured to tear up and carry off the whole trunk of virtue, root and branch: but since they have not been able to do it, have at least taken either a single shoot, or a single bunch of the fruit, as a specimen and portion of the whole tree, being all that they were able to bear. [*](Numbers xiii. 25. )

It is a desirable thing, indeed, to associate at once with the entire company of the virtues; but if this be too great an indulgence to be granted to human nature, let us be content if it has fallen to our lot to be connected with any one of the particular virtues, as a portion of the whole band, such as temperance, or courage, or justice, or humanity; for the soul may produce and bring forth some good from even one of them, and so avoid being barren and unproductive of any.

But will you impose any such injunctions as these on your own son? Unless you treat your servants with gentleness, do not treat those of the same rank as yourself socially. Unless you behave decorously to your wife, never bear yourself respectfully to your parents. If you neglect your father and your mother, be impious also towards God. If you delight in pleasure, you must not keep aloof from covetousness. Do you desire great riches? Then be also eager for vain-glory.

For what more need we add? Need you not desire to be moderate in some things unless you are able to be so in all? Would not your son say to you in such a case, My father, what do you mean? Do you wish your son to become either perfectly good or perfectly bad, and will you not be content if he keeps the middle path between the two extremes?

Was it not for this reason that Abraham also, at the time of the destruction of Sodom, began at fifty and ended at ten? [*](Gene3is xviii. 32. ) Therefore, propitiating and supplicating God, entreat him that if there could not be found among his creatures a complete remission so as to give them liberty, of which the sacred number of fifty is a symbol, at least the intermediate instruction which is equal in number to the decade, might be accepted for the sake of the deliverance of the soul which was about to be condemned.

But those who are instructed have many more opportunities of prayer than those who are destitute of teachers, and those who are well initiated in encyclical [*](Numbers xiii. 25. ) [*](Gene3is xviii. 32. )

And it is something like this that Esau seems to have said to his father, "Have you not one blessing for me, O my father? Bless me, bless me, also, O my father!" [*](Genesis xxvii. 28. ) For different blessings have been set apart for different persons, perfect blessings for the perfect, and moderate blessings for the imperfect. As is the case also with bodies; for there are different exercises appropriate to those which are in health, and to those which are sick. And also different regimens of food, and different systems of living, and not the same. But some things are suitable to the one kind that they may not become at all diseased; and other things are good for the other sort, that they may be changed and rendered more healthy.