056: On The Change of Names (Part 2)

ON THE CHANGE OF NAMES - Part 2^* *Yonge’s title, A Treatise on the Question Why Certain Names in the Holy Scripture Are Changed.

X. (69) Now the symbols represented by the name of Abram are thus accurately defined; those conveyed under the name of Abraham are such as we shall proceed to demonstrate. The meanings now are three, "the father," and "elect," and "of sound." Now by the word "sound" here, we mean uttered speech; for the sounding organ of the living animal is the organ of speech. Of this faculty we say that the father is the mind, for it is from the mind, as from a fountain, that the stream of speech proceeds. The word "elect" belongs to the mind of the wise man, for whatever is most excellent is found in him; (70) therefore the man devoted to learning and occupied in the contemplation of sublime subjects, was sketched out according to the former characteristic marks, but the philosopher, or I should rather say the wise man, was exhibited in accordance with those of which we have just given an outline. Think not, then, any longer that the Deity bestows a change of names, but consider that what he gives is a correction of the moral character by means of symbols; (71) for having invited the nature of heaven, and whom some call a mathematician, to a participation in virtue, he made him wise and called him so. For having given an appropriate name to his transformed disposition, he named him, as the Hebrews would call it, "Abraham," but in the language of the Greeks, "the elect father of sound;" (72) for says he, On what account dost thou investigate the motions and periods of the stars? and why hast thou bounded up so high from the earth to the heavens? Is it merely that you may indulge your curiosity with respect to those matters? And what advantage could accrue to you from all this curiosity? What destruction of pleasure would is cause? What defeat of appetite? What dissolution of pain or fear? What eradication of the passions which disturb and agitate the soul? (73) For as there is no advantage in trees unless they are productive of fruit, so in the same way there is no use in the study of natural philosophy unless it is likely to confer upon a man the acquisition of virtue, for that is its proper fruit. (74) On which account some of the ancients have compared the discussion and consideration of philosophy to a field, and have likened the physical portion of it to the plants, the logical part to the hedges and fences, the moral part to the fruit, (75) thinking that the walls which are built around for the sake of protecting the fruit have been erected by the possessors of the land, and that the plants have been created for the sake of the production of fruit; thus, therefore, they said that in philosophy it is requisite for the consideration of the physical and the logical part of philosophy to be referred to the moral part, by which the moral character is improved, which as a desire at the same time for both the acquisition and the use of virtue. (76) This is the lesson which we have been taught concerning the man who in word indeed had his name changed, but who in reality changed his nature from the consideration of natural to that of moral philosophy, and who abandoned the contemplation of the world itself for the knowledge of the Being who created the world; by which knowledge he acquired piety, the most excellent of all possessions.

XI. (77) We will now speak of his wife, Sarah, for she too had her name changed to Sarrah by the addition of the one element, the letter rho. These, then, are the names, and we must now explain what they mean. Sarah, being interpreted, signifies "my authority," but Sarrah signifies "princess;" the former name, (78) therefore, is a symbol of specific virtue, but the latter of generic virtue. But in proportion as genus is superior to species in regard of quantity, in the same proportion does the latter name excel the former; for species is something small and perishable, but genus is numerous and immortal, (79) and the intention of God is to bestow great and immortal things instead of such as are small and perishable, and this is a task suited to his dignity. Now the prudence which exists in the virtuous man is the authority of himself alone, and he who has it would not err if he were to say, my authority is the prudence which is in me; but that which has stretched out this authority is generic prudence, not any longer the authority of this or that person, but absolute intrinsic authority; therefore that which exists only in species will perish at the same time with its possessor, but that which, like a seal, has stamped it with an impression, is free from all mortality, and will remain for ever and ever imperishable. (80) Thus also those arts which exist only in species perish along with those who have acquired them, such as geometricians, grammarians, and musicians, but the generic arts remain exempt from destruction. And, again, he gives an additional sketch of his meaning when he teaches by the same name that every virtue is a princess, and a queen, and a ruler of all the affairs of life.

XII. (81) But it has also happened that Jacob had his name changed to Israel; and this, too, was a felicitous alteration. Why so? Because the name Jacob means "a supplanter," but the name Israel signifies "the man who sees God." Now it is the employment of a supplanter, who practices virtue, to move, and disturb, and upset the foundations of passion on which it is established, and whatever there is of any strength which is founded on them. But these things are not brought about without a struggle or without severe labour; but only when any one, having gone through all the labours of prudence, then proceeds to practise himself in the exercises of the soul and to wrestle against the reasonings which are hostile to it, and which seek to torment it; but it is the part of him who sees God not to depart from the sacred contest without the crown of victory, but rather to carry off the prize of triumph. (82) And what more flourishing and more suitable crown could be woven for the victorious soul than one by which it will be able acutely and clearly to behold the living God? At least a beautiful prize is thus proposed for the soul which delights in the practice of virtue, namely, the being endowed with sight adequate to the clear comprehension of the only thing which is really worth beholding.

XIII. (83) And it is worth while here to raise the question why Abraham, from the time that his name was changed, is always thought worthy of this same appellation, and is no longer called by his former name; but Jacob, who is also called Israel, is nevertheless called Jacob too, as he was before the change of his name; and, indeed, is called Jacob oftener than Israel. We must say, then, that these facts are characters by which it is seen that the virtue which is taught differs from that which is acquired by practice; (84) for the man who is improved by instruction, having received a happy and virtuous nature, uses that virtue alone which, by means of memory co-operating with it, implants in him an absence of forgetfulness, so that he comprehends and takes firm hold of all the things which he has once learnt; but he who practices virtue, since he is continually exercising himself, stops to take breath, and relaxes his efforts for a while, collecting himself and recovering the vigour which was a little impaired by his exertions, just as those men do who have oiled their bodies for the contests in the arena. For these men, also, labouring at their training exercises, in order to prevent their powers being utterly broken down, anoint themselves with oil on account of the violent and continued nature of their exercise. (85) Then the man who is improved by instruction, having an immortal monitor, receives from him a harmonious and imperishable advantage, without suffering any change; but the practiser of virtue is impelled to action by his own inclination alone, and he exercises himself in it, and labours at it in order to change that passion, which is akin to a created being; and even if he attains to perfection, he still, being fatigued, returns to his ancient kind of labour; (86) for he is more inclined to endure toil, but the other is more fortunate, for he has another person as a teacher. But this man, by his own unassisted efforts, investigates, and inquires, and pushes his examination, investigating the mysteries of nature with great earnestness, and exerting continual and incessant labour. (87) For this reason God, who never changes, altered the name of Abraham, since he was about to remain in a similar condition, in order that that which was to be firmly established might be confirmed by him who was standing firmly, and who was remaining in the same state in the same manner. But it was an angel who altered the name of Jacob, being the Word, the minister of God; in order that it might be confessed and ascertained, that there is none of the things whose existence is subsequent to that of the living God, which is the cause of unchangeable and unvarying firmness. ... but of that harmony which, as in a musical instrument, contains the intensity and relaxation of sounds so as to produce an artistical combination of melody.

XIV. (88) But, there being three leaders and authors of this race, the two at each extremity of it had their names changed, namely Abraham and Jacob: but the one in the middle, Isaac, always retained the same appellation. Why was this? Because both that virtue which is derived from teaching and that which is attained to by practice, admit of improvement and advancement: for the man who receives instruction desires a knowledge of those matters of which he is ignorant and he who applies himself to practice desires the crowns of victory, and the prizes which are proposed to his industrious and contemplation-loving soul. But the race which is self-taught and which derives all its learning from its own diligence inasmuch as it exists rather by nature than by study, was at the very beginning introduced as equal, and perfect, and even, there being no number whatever deficient of those which tend to completeness. (89) Nor indeed does Joseph have any such need, he who is the president of the necessities of the body; for he also changes his name, being called Psonthomphanech by the king of the country. And what the meaning of these names is we must explain; the name Joseph, being interpreted, signifies "an addition." For things which are put by the side are an addition to those which exist by nature; for instance, gold, silver, possessions, revenues, the ministrations of servants, abundant treasure of heirlooms, and furniture, and other superfluities, and the infinite multitude of the different efficients of pleasure which some persons possess; (90) the provider and superintendant of which was called Joseph, or addition, by a very felicitous nomenclature: since he had undertaken the superintendence of the things which were to be brought in from without, and added to the natural things previously existing in the course of nature. And the sacred scriptures testify that this is the case, showing that he was the purveyor of the food of all the corporeal region, Egypt, having stored it up in his treasure-houses.

XV. (91) Such a person as this, then, Joseph is recognized as being by his distinctive marks and name. Let us now see what sort of person is indicated by the name Psonthomphanech. Now this name being interpreted means, "a mouth judging in an answer;" for every foolish person thinks that the man who is very rich and overflowing with external possessions, must at once be wise and sensible, competent to give an answer to any question which any one puts to him, and competent also of his own head to deliver advantageous and sagacious opinions. And, in short, by such men prudence is supposed to be identical with good fortune, while one ought, on the contrary, to consider good fortune as consisting in being prudent; for it is fitting that what is unstable should be under the direction of that which stands firmly. (92) And indeed his father gave to his own uterine brother the name of Benjamin: ⁽³¹⁾ [Gen 35:18] but his mother called him the son of her sorrow, speaking most completely in accordance with nature. For the name Benjamin being interpreted means, "the son of days:" and the day is illuminated by the light of the sun which is perceptible by the outward senses: and to this we liken vain glory. (93) For that has a certain brilliancy appreciable by the outward senses in the praises which it receives from the multitude and from the common herd of men, in formally enrolled decrees, in the erection of statues and images, in purple robes and golden crowns, in chariots and teams of four horses, and processions of the multitude. He therefore who is an admirer and desirer of such things is very appropriately called a son of days: that is to say, of that light which is perceptible by the outward senses and of the brilliancy which attends vain glory. (94) This felicitous and appropriate name the elder word and real father imposes on him; but the soul which has suffered gives him a name suited to what she has suffered. For she calls him the son of her sorrow. Why so? Because those men who are borne about by vain glory are supposed indeed to be happy, but in real truth are unhappy. (95) For the things which oppose their happiness are numerous, envy, discontent, emulation, continual strife, irreconcileable enmities lasting till death, hostilities handed down in succession to one’s children’s children--a destiny not at all to be desired. (96) Very necessarily therefore did the divinely inspired prophet represent that vain glory as dying in the very act of bringing forth; for says he, "Rachel died, having had a bad Delivery." ⁽³²⁾ [Gen 35:16] Since, in truth and reality, the sowing and generation of vain glory perceptible by the outward senses is the death of the soul.

XVI. (97) And what shall we say of the sons of Joseph, Ephraim and Manasseh? Are they not, in strict accordance with nature, compared to the two eldest sons of Jacob, Reuben and Simeon? For the scripture says, "Thy two sons who were born in Egypt, before that I came into Egypt, belong to me; Ephraim and Manasseh shall be to me as Reuben and as Simeon." ⁽³³⁾ [Gen 48:5] Let us now then see in what manner the one pair are likened to the other pair. (98) Reuben is the symbol of a good natural disposition, for the name being interpreted means, "A seeing son;" since every one who is endowed with tolerable acuteness of mind and a good disposition is capable of seeing; and Ephraim, as we have already frequently said in other places, is a symbol of memory, for his name being interpreted signifies, "productiveness of fruit," and the most excellent fruit of the soul is memory; and there is no one thing so nearly akin to another as remembering is to a man of good natural endowments. (99) Again, the name of Simeon is a symbol of learning and instruction; for, being interpreted, it signifies "listening," and it is the especial part of a learner to listen and attend to what is said. But Manasseh is a symbol of "recollection," for thus that art is called, from forgetfulness; (100) for it must of necessity happen to the man who has advanced out of forgetfulness to recollect, and recollecting especially belongs to learning, for very often his notions escape from the man who is learning, as out of weakness he is unable to retain them, and then again they return to him as at the beginning. The condition therefore which arises from this escaping of his notions is denominated forgetfulness, and that which arises from their returning to him is called recollection. (101) Now is not memory very naturally spoken of as connected with good natural endowments, and recollection as akin to learning? And, indeed, the same relation which Simeon bears to Reuben, that is to say, learning to natural endowment, the same does Manasseh bear to Ephraim, and the same does recollection bear to memory. (102) For as the man of good natural endowments is better than he who is only a learner, for the one resembles the sense of seeing, the other that of hearing, and hearing is always reckoned as entitled to a lesser honour than seeing; so also, he who is endowed with a good memory is at all times superior to him who only recollects, because the one is combined with forgetfulness, but the other continues unalloyed and unadulterated from beginning to end.

XVII. (103) And indeed the scriptures at one time call the father-in-law of the first prophets Jother, and at another time Raguel-Jother, when pride is flourishing and at its height; for the name Jother being interpreted means "superfluous," and pride is superfluous in an honest and sincere life, turning into ridicule, as it does, all that is equal and necessary to life, and honouring the unequal things of excess and covetousness. (104) This passion honours human things above divine, and customs above laws, and profane above sacred things, and mortal above immortal things, and, in short, appearances above reality; and it even ventures of its accord to pass on into the rank of counsellors, suggesting to the wise man not to teach those things which alone are worthy to be known, namely, "the commandments of God, and the Law," ⁽³⁴⁾ [Exo 18:11] but to study the covenants and contracts of men with one another, which are almost the causes of the society which exists among them being so little sociable. But the great man is obedient in all things, thinking that little things are adapted to little people, and that great things are justly added to the great; (105) but very often this man who is wise in his own conceit, and who, passing over from the herds which the blind had assigned to him for him to guide, having sought out the divine herd, becomes no small portion of it; admiring the leader of nature, and marvelling at his way of leading which he employs in his care of his own flocks, for the name Raguel being interpreted, signifies the "pastoral care of God." ⁽³⁵⁾ [Exo 2:18]

XVIII. (106) The main part has now been explained; we will now proceed to adduce the proofs. In the first place the scripture represents him as the cultivator of judgment and of justice, for the name Midian, being interpreted, means "out of judgment." And this is said in a twofold sense, for some times it signifies both selection and rejection, such as usually happens to those who are competitors in those contests which are called sacred; for numbers as they appear not qualified, are rejected by the masters of the games. (107) These are the men who have been initiated in the unholy rites of Beelphegor, ⁽³⁶⁾ [Num 25:3] and having widened all the mouths of the body to enable them to receive the streams which are poured into them from without, for the name Beelphegor is interpreted "the mouth above the skin," for they have overwhelmed the mind, the governor of the body, and have sunk it down to the lowest depth, so that it can never emerge, nor even hold up its head in ever so slight a degree. (108) And it suffered this until Phineas, the lover of peace and manifest priest of God, came as a champion of his own accord, being by nature a hater of all that is evil, and filled with an admiration and desire for what is good; and as he took a coadjutor, that is to say, the well sharpened and sharp-edged sword, competent to investigate and examine everything, he could not be deceived, but exerting a vigorous strength, he pierced passion through her womb, that it might not hereafter bring forth any divinely caused evil. (109) Now between these men and the seeing race there is a terrible war, in which no one of the combatants differed in language, ⁽³⁷⁾ [Exodus 31:29] but each returned home unwounded and safe, crowned with the garlands of victory.

XIX. (110) This now is one of the things which are shown by the name of Midian; another is that more excellent and judicial species which by the affinity of marriage is connected with the prophetic race. The scripture then says, "The priest of judgment and justice" (that is to say, of Midian) "has seven Daughters;" ⁽³⁸⁾ [Exo 2:16] (111) by which seven daughters are frequently intimated the powers of the irrational part of the soul, the power of generation and the voice, and the five outward senses, tending the flocks of their father; for by means of these seven powers it is that all the progresses and increases of their father, the mind, exist in the perceptions which are produced from him. These, then, coming each to its appropriate object, the power of sight to colours and shapes, the sense of hearing to sounds, the faculty of smelling to scents, taste to flavours, and all the other faculties to those objects which are adapted for their exercise do in a manner imbibe some of the external objects of the outward senses, until they have filled all the channels of the soul, and from these channels they give drink to the sheep of their father; I mean by these sheep that most pure flock of the reason which bears safety and ornament at the same time. (112) But the companions of envy and jealousy, the leaders of the wicked herd coming up, drive them away from that use of their powers which is in accordance with nature, for some conduct these things which are without, inwards to the mind as to a judge and a king, in order that they may do well from having the most excellent of governors; (113) but others take the opposite side, pursuing and proclaiming the exact contrary, while it is possible for the mind to be drawn towards them, and to give up the flock which was entrusted to it to Feed. ⁽³⁹⁾ [This passage is very corrupt in the original. I have followed Mangey in adopting the corrections of Marsland] Until the good disposition, devoted to virtue and inspired by God, which for awhile has appeared to be resting in inactivity, by name Moses, holds his shield over them and defends them from those who would attack them, nourishing the flock of his father on wholesome words, (114) and they having escaped the attack of the enemies of intellect who admire only the external appendages, like people in tragedies, go no longer to Jother but to Raguel, for they have abandoned all connections with pride, and having connected themselves with lawful persuasion, choosing to become a portion of the sacred flock, of which the divine word is the leader, as his name shows, for it signifies the pastoral care of God.

XX. (115) But while he is taking care of his own flock, all kinds of good things are given all at once to those of the sheep who are obedient, and who do not resist his will; and in the Psalms we find a song in these words, "The Lord is my shepherd, therefore shall I lack Nothing;" ⁽⁴⁰⁾ [Psa 23:1] (116) therefore the mind which has had the royal shepherd, the divine word, for its instructor, will very naturally ask of his seven daughters, "Why is it that you have contended with such great haste to come hither this Day?" ⁽⁴¹⁾ [Exo 2:18] for formerly, when you met with the objects of the outward sense, remaining a long time outside, you were a long time in returning again by reason of the manner in which you were allured by them, but now I do not know what it is that has happened to you, but you are speedy in your return, contrary to your usual custom. (117) Therefore they will say that there were not the same causes why they should run back with such exceeding speed, making the double course from the objects of the outward sense and to the objects of the outward sense, without stopping to take breath, and with excessive impetuosity; but that the cause was rather the man who delivered them from the shepherds of the wild flock. And they call Moses an Egyptian, a man who was not only a Hebrew, but even a Hebrew of the very purest race, of the only tribe which is consecrated, because they are unable to rise above their own nature; (118) for the outward senses, being on the confines between the objects of the intellect and those of the outward senses, we must be content if they aim at both of them, and are not allured by the objects of the outward sense alone. And to think that they are inclined only to attend to the things which are purely objects of the intellect is great folly; on which account they give him both these names, since when they call him a man, they indicate the things which are within the province of reason alone to contemplate, and when they call him an Egyptian, they indicate the objects of the external senses. (119) When they had heard this, he will again inquire, "Where is the man?" In what part of you is the reasonable species dwelling? Why have you left it so easily, and have not rather after having once met with it, preserved that which was the most beautiful of possessions, and the most advantageous for yourselves? (120) But even if you have not done so before, at least call it to you now, that it may eat of and be supported by your improvement and your close connection with him; for perhaps he will even dwell with you, and will bring with him the winged, and divinely inspired, and prophetical race by name Zipporah.

XXI. (121) Thus much we have thought fit to say on this subject. But, moreover, Moses also changes the name of Hosea into that of Joshua; displaying by his new name the distinctive qualities of his character; (122) for the name Hosea is interpreted, "what sort of a person is this?" but Joshua means "the salvation of the Lord," being the name of the most excellent possible character; for the habits are better with respect to those persons who are of such and such qualities from being influenced by them: as, for instance, music is better in a musician, physic in a physician, and each art of a distinctive quality in each artist, regarded both in its perpetuity, and in its power, and in its unerring perfection with regard to the objects of its speculation. For a habit is something everlasting, energising, and perfect; but a man of such and such a quality is mortal, the object of action, and imperfect. And what is imperishable is superior to what is mortal, the efficient cause is better than that which is the object of action; and what is perfect is preferable to what is imperfect. (123) In this way the coinage of the above mentioned description was changed and received the stamp of a better kind of appearance. And Caleb himself was changed wholly and entirely; "For," as the scripture says, "a new spirit was in Him;" ⁽⁴²⁾ [Num 14:24] as if the dominant part in him had been changed into complete perfection; for the name Caleb, being interpreted, means "the whole heart." (124) And a proof of this is to be gathered from the fact that the mind is changed, not by being biassed and inclining in one particular direction or the other, but wholly and entirely in the direction which is good; and that, even if there is any thing which is not very praiseworthy indeed, it makes that to depart by arguments conducive to repentance; for, having in this manner washed off all the defilements which polluted it, and having availed itself of the baths and purifications of wisdom, it must inevitably look brilliant.

XXII. (125) But it happens to the arch-prophet to have many names: for when he interprets and explains the oracles which are delivered by God, he is called Moses; and when he prays for and blesses the people, he is called the man of God; ⁽⁴³⁾ [Deu 33:1] and when Egypt is paying the penalty of its impious actions, he is then denominated the god of him who is the king of the country, namely, of Pharaoh. ⁽⁴⁴⁾ [Exo 7:1] And why is all this? (126) Because to alter a code of laws for the advantage of those who are to use them is the part of a man who is always handling divine things, and having them in his hands; and who is called a lawgiver by the allknowing God, and who has received from him a great gift--the interpretation of the sacred laws, and the spirit of prophecy in accordance with them. For the name Moses, being translated, signifies "gain," and it also means handling, for the reasons which I have already enumerated. (127) But to pray and to bless are not the duties of any ordinary man, but they belong to one who has not admitted any connection with created things, but who has devoted himself to God, the governor and the father of all men. (128) And any one must be content to whom it has been allowed to use the privilege of blessing. And to be able also to procure good for others belongs to a greater and more perfect soul, and is the profession of one who is really inspired by God, which he who has attained to may reasonably be called God. But also, this same person is God, inasmuch as he is wise, and as on this account he rules over every foolish person, even if such foolish person be established and strengthened by a haughty sceptre, and be ever so proud on this account; (129) for the Ruler of the universe, even though some persons are about to be punished for intolerable acts of wickedness, nevertheless is willing to admit some intercessors to mediate on their behalf, who, in imitation of the merciful power of the father, exercise their power of punishment with more moderation and humanity; but to do good is the peculiar attribute of God.

XXIII. (130) Having now discussed at sufficient length the subject of change and alteration of names, we will turn to the matters which come next in order in our proposed examination. Immediately after the events which we have just mentioned, came the birth of Isaac; for after God had given to his mother the name of Sarrah instead of Sarah, he said to Abraham, "I will give unto thee a Son." ⁽⁴⁵⁾ [Gen 17:16] We must consider each of the things here indicated particularly. (131) Now he who is properly said to give any thing whatever must by all means be giving what is his own private property. And if this is true beyond controversy, then it would follow that Isaac must not have been a man, but a being synonymous with that most exquisite joy of all pleasures, namely, laughter, the adopted son of God, who gave him as a soother and cheerer to the most peace-loving souls; (132) for it is absurd to suppose that there was one who was a man, and another of whom bastard and illegitimate offspring were descended: and, indeed, Moses calls the man of an intellect devoted to virtue a god, when he says, "The Lord, seeing that Leah was hated, opened her Womb." ⁽⁴⁶⁾ [Gen 29:31] (133) For having felt compassion and pity for virtue as being hated by the race of mankind, and for the soul which loves virtue, he makes the nature which loves beauty barren, but opens the fountain of fecundity and gives it a prosperous labour. (134) But Tamar, when she became pregnant of divine seeds, and did not know who it was who had sown them (for it is said that at that time "she had covered her face," as Moses did when he turned away, having a reverential fear of beholding God), still when she saw the tokens and the evidences and decided within herself that it was not a mortal man who gave these things, cried out, "To whomsoever these things belong, it is by him that I am with Child." ⁽⁴⁷⁾ [Gen 38:25] (135) Whose was the ring, or the pledge, or the seal of the whole, or the archetypal appearance, according to which all the things, though devoid of species and of distinctive quality, were all stamped and marked? And whose again was the armlet, or the ornament; that is to say, destiny, the link and analogy of all things which have an indissoluble connection? Whose, again, was the staff, the thing of strong support, which wavers not, which is not moved; that is to say, admonition, correction, instruction? Whose is the sceptre, the kingly power? (136) does it not belong to God alone? Therefore, the disposition inclined to confession, that is to say, Judah, being pleased at her possessed and inspired condition, speaks freely, saying, "She has spoken justly, because I gave her in marriage to no mortal Man;" ⁽⁴⁸⁾ [Gen 17:26] thinking it an impious thing to pollute divine with profane things.