De Mutatione Nominum

But why it is a more grievous offence to say what is wrong than only to think it, is very easy to see. For some times a person thinks without any deliberate previous intention of so thinking, but inconsiderately: for he is compelled to admit ideas in his mind which he does not wish to admit; and nothing which is involuntary is blameable:

but a man speaks intentionally, so that if he utters words which are not proper he is unhappy and is committing offence, since he does not even by chance choose to say anything that is proper, and it would be more for his advantage to adopt that safest expedient of silence: and, in the second place, anyone who is not silent can be silent if he pleases.

But what is even a still more grievous offence than speaking wrongly, is unjust action. For the word, as it is said, is the shadow of the deed; and how can an injurious deed help being more mischievous than a shadow of the same character? On this account Moses released the mind, even when it yielded to many involuntary perversions and errors, from accusations and from penalties, thinking that it was rather acted upon by notions which forced their way into it, than was itself acting. But whatever goes out through the mouth that he makes the utterer responsible for and brings him before the tribunal, since the act of speaking is one which is in our own power.

But the investigation to which words are subject is a more

Therefore he has called the purifying victims which are to be offered up for the three offenders, the mind, speech, and the action, a sheep, and a pair of turtle doves or pigeons, and the tenth part of a sacred measure of fine flour; thinking it fit that the mind should be purified by a sheep, the speech by winged creatures, and the action by fine flour: Why is this?

Because, as the mind is the most excellent thing in us, so also is the sheep the most excellent among irrational animals, inasmuch as it is the most gentle, and also as it gives forth a yearly produce in its fleece, for the use and also for the ornament of mankind. For clothes keep off all injury from both cold and heat, and also they conceal the unmentionable parts of nature, and in this way they are an ornament to those who use them:

therefore the sheep, as being the most excellent of animals, is a symbol of the purification of the most excellent part of man, the mind. And birds are an emblem of the purification of the speech: for speech is a light thing, and winged by nature, flying and penetrating in every direction more swiftly than an arrow. For what is once said can never be re-called; [*](This resembles what is said by Horace—Nescit vox missa revertiA. P. 390. And in another place— Et semel emissum volat irrevocabile verbumEpist. I. 18, 71. ) but being borne abroad, and running on with great swiftness, it strikes the ears and penetrates every sense of hearing, resounding loudly: but speech is of two kinds, one true and the other false;

on which account it appears to me to be here compared to a pair of turtle doves or young pigeons: and of these birds one he says is to be looked upon as a sin offering, and one is to be sacrificed as a burnt offering, since the speech which is true is wholly and in all respects sacred and perfect, but that which is false is very wrong and requires correction.

Again, as I have already said, fine flour is a symbol of the purification of activity, but it is sorted from the commoner sort by the hands of the bakers, who make the business their study. [*](This resembles what is said by Horace—Nescit vox missa revertiA. P. 390. And in another place— Et semel emissum volat irrevocabile verbumEpist. I. 18, 71. )

And he speaks with exceeding accuracy with respect to the sheep, when he says, "And if his hand be not strong enough to supply a sheep;" but with respect to the birds he says, "And if he cannot find a bird." Why is this? Because it is a sign of very great strength and of excessive power, to get rid of the errors of the mind: but it does not require any great strength, to check the errors of words;

for, as I have said already, silence is a remedy for all the offences that can be committed by the voice, and every one may easily practise silence; but yet, by reason of their chattering habits and want of moderation in their language, many people cannot find out how to impose a limitation on their speech.

Since then, the virtuous man has been bred up among and practised in these and similar divisions and discriminations of things, does he not rightly appear to pray that Ishmael may live, if he is not as yet able to become the father of Isaac?

What then does the merciful God say? To him who asks for one thing he gives two, and on him who prays for what is less he bestows what is greater; for, says the historian, he said unto Abraham, "Yea, behold, Sarrah thy wife shall bring forth a son." [*](Genesis xvii 19. ) Very felicitous and significant is this answer, "Yea;" for what can be more suitable to and more like the character of God, than to promise good things and to ratify that promise with all speed!

But what God promises every foolish man repudiates; therefore the sacred scriptures represent Leah as hated, and on this account it is that she received that name; for Leah, being interpreted, means "repudiating and labouring," because we all turn away from virtue and think it a laborious thing, by reason of its very often imposing commands on us which are not pleasant.

But nevertheless, she is thought worthy of such an honourable reception from the prince, that her womb is opened by him, so as to receive the seed of divine generation, in order to the production of honourable pursuits and actions. Learn therefore, O soul, that Sarrah, that is, virtue, will bring forth to thee a son; and that Hagar, or intermediate [*](Genesis xvii 19. )

And do not wonder, if God, who brings forth all good things, has also brought forth this race, which, though rare upon the earth, is very numerous in heaven. And you may learn this also from other things of which man consists: do the eyes see from having been taught to do so? And what do the nostrils do? Do they smell by reason of their having learnt? · And do the hands touch, or the feet advance, in accordance with the commands or recommendations of instructors?

Again, do the appetites and imaginations (and these are the first moving powers and persuasions of the soul) exist in consequence of teaching? And has our mind gone as a pupil to any sophist, in order to learn to think and to comprehend? All these things repudiate all kinds of instruction, and avail themselves only of the spontaneous gifts of nature to exert their appropriate energies.

Why then do you any longer wonder if God showers upon men virtue, unaccompanied by any labour or suffering, such as stand in need of no superintending care or instruction, but is from the very beginning entire and perfect? And if you wish to receive any testimony in corroboration of this view, can you find any more trustworthy than that of Moses? And he says that the rest of mankind derive their food from the earth, but that he alone who is endowed with the power of sight, derives his from heaven.

And men occupied in agriculture co-operate to produce the food from the earth; but God, the only cause and giver, rains down the food from heaven without the co-operation of any other being. And, indeed, we read in the scriptures, "Behold, I rain upon you bread from heaven." [*]( Exodus xvi. 4. ) Now what nourishment can the scriptures properly say is rained down, except heavenly wisdom?

which God sends from above upon those souls which have a longing for virtue, God who possesses a great abundance and exceeding treasure of wisdom, and who irrigates the universe, and especially so on the sacred seventh day which he calls the sabbath; for then, he says, that there is an influx of spontaneous good things, not rising from any kind of art, but [*]( Exodus xvi. 4. )