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.

Since, therefore, there are many good things existing in nature, give me that which appears to be best adapted to my circumstances, even if it be the most trifling thing possible; looking at this one point alone, whether I shall be able to bear what is given me with equanimity, and not, like a wretched person, sink under and be overwhelmed by it.

Again, what do we imagine to be meant by the words, "Will not the hand of the Lord be sufficient?" [*](Numbers xi. 23. ) Do they not signify that the powers of the living God penetrate everywhere for the purpose of conferring benefits, not only on those who are noble, but on those also who appear to be in a more obscure condition, to whom also God gives such things as are suitable to the measure and weight of the soul of each individual, conjecturing and measuring in his own mind with perfect equality what is proportionate to the circumstances and requirements of each.

But what makes an impression on me in no ordinary degree is the law which is enacted with respect to those who put off their sins and seem to be repentant. For this law commands that the first victim which such persons offer shall [*](Genesis xxvii. 28. ) [*](Numbers xi. 23. )

and if his hand cannot find a pair of turtle doves or two young pigeons, then he shall bring as his gift the tenth part of an ephah of fine flour for a sin offering; he shall not pour oil upon it, nor shall he place any frankincense thereon, because it is a sin offering; and he shall bring it to the priest, and the priest having taken it from him shall take a full handful of it, and place it as a memorial on the altar." [*](Leviticus v. 5. )

God therefore here is propitiated by three different kinds of repentance, by the aforesaid beasts, or by the birds, or by the white flour, according, in short, to the ability of him who is being purified and who repents. For small offences do not require great purifications, nor are small purifications fit for great crimes; but they should be equal, and similar, and in due proportion.

It is worth while, therefore, to examine what is meant by this purification which may be accomplished in three ways. Now it may almost be said that both offences and good actions are perceived to exist in three things; in intention, or in words, or in actions. On which account Moses, teaching in his hortatory admonitions that the attainment of good is not impossible nor even very difficult, says,

"It is not necessary to soar up to heaven, nor to go to the borders of the earth and sea, for the attainment of it, but it is near, yea, and very near." [*](Deut. xxx. 10. ) And then in a subsequent passage he shows it all but to the naked eye as one may say, where he says, "Every action is in thy mouth, or in thy heart, or in thy hands:" [*](Deut. xxx. 14. ) meaning under this symbolical expression, in thy words, or in thy designs, or in thy actions. For he means that human happiness consists in wise design, and good language, and righteous actions, just as the unhappiness arises from the contrary course.

For both well-doing and wrong-doing exist in the same regions, in the heart, or in the mouth, or in the hand; for some persons decide in the most righteous, and sagacious manner, some speak most excellently, some do only what ought to be done: again, of the three sources of error the most unimportant is to design to do what ought not to be done, the most grievous is to do what is iniquitous, the middle evil is to speak [*](Leviticus v. 5. ) [*](Deut. xxx. 10. ) [*](Deut. xxx. 14. )

But it often happens that even what is least important is the most difficult to be removed; for it is very hard to bring an agitated state of the soul to tranquillity; and one may more easily check the impetuosity of a torrent than the perversion of the soul which is hurrying in a wrong direction, without restraint. For innumerable notions coming one upon the other like the waves of a stormy sea, bearing everything along with them, and throwing everything into confusion, overturn the whole soul with irresistible violence.

Therefore the most excellent, and most perfect kind of purification is this, not to admit into one’s mind any improper notions, but to regulate it in peace and obedience to law, the ruler of which principles is justice. The next kind is, not to offend in one’s language either by speaking falsely, or by swearing falsely, or by deceiving, or by practising sophistry, or by laying false informations; or, in short, by letting loose one’s mouth and tongue to the injury of any one, as it is better to put a bridle and an insuperable chain on those members.