Now it is not without a purpose that the differences between these persons are recorded by the lawgiver. For in the case of those who practise virtue and improve, and become better, their deliberate choice of the good bears testimony that their labour shall not be dismissed without its reward; but in the case of those who are endued with self-taught and naturally implanted wisdom, it follows that reason is betrothed to them not by their own act, but by God, and that they take unto themselves knowledge, the fitting companion through life of the wise.
Section 79
But he who is wholly devoted to the things of ordinary men, the lowly and grovelling-minded Lamech, first of all takes for his wife Adah, which name being interpreted, means "witness," having been his own manager of this marriage. For he thinks that Leah, which means the motion and passage out of the mind according to easy perceptions, without anything interfering to hinder its easy comprehension of all things, is the first good for man.
Section 80
"For what," says he, "could be better than that one’s thoughts, one’s contemplations, one’s conjectures, one’s suspicions, in a word, all one’s ideas, should, as I may say, proceed on well-set feet, so as to arrive at their desired goal without stumbling, the mind being borne witness to in everything that Genesis xi. 29. Genesis xxviii. 2. Exodus vi. 23. Genesis xxiv. 67. Exodus ii. 21. is uttered." But I, if any man employs a felicitous and well directed mind to good objects only, account that man happy taking the law for my teacher in this view. For the law called Joseph "a prosperous man," Genesis xxxix. 3. not in all things, but "in those matters in which God gave him prosperity." And all the gifts of God are good.
Section 81
But if any one uses the acuteness and readiness of his nature, not solely for virtuous objects, but also for opposite purposes, being himself indifferent in a matter which is not indifferent, he should be accounted unhappy. At all events, it is said, in the manner of a curse, in the place where mention is made of the confusion of tongues, "And now nothing will be restrained from them of all the things which they have imagined to do." Genesis xi. 6. For in truth it is an irremediable calamity for the soul to be prosperous in whatever it undertakes, when its undertakings are disgraceful.
Section 82
But I should pray, if ever I had a design to commit injustice, that I might fail in my iniquity; and if I had a wish to live in a manner unbecoming a man, that I might fail in my intemperance; and if I wished to conduct myself with boldness and unscrupulous wickedness, that my failure in such boldness and unscrupulous wickedness might be complete: unless in the case of those who have determined to steal, or to commit adultery, or to murder, it is not an advantage to find their purposes in all these matters fail and become abortive.
Section 83
Do thou, therefore, O my mind, avoid Adah, who bears witness to evil things, and who is borne witness to on each of its attempts at such things. And if you think fit to take her as a partner, she will bring forth to you the greatest possible evil, namely, Jubal, Genesis iv. 20. the interpretation of which name is "changing;" for if you are delighted with any chance testimony, you will become desirous to upset and overturn every thing, changing the limits which have been affixed by nature to every thing.
Section 84
And Moses is very indignant with such people as these, and curses them, saying, "Cursed is he that removeth his neighbour’s landmark." Deuteronomy xxvii. 17. And what he means by one’s neighbours, and that which is near to a man, is the good. "For it is not good," says he, "to depart to the heaven, nor Genesis xxxix. 3. Genesis xi. 6. Genesis iv. 20. Deuteronomy xxvii. 17. to go beyond the sea," Deuteronomy xxx. 12. in the search after what is good; for that stand near to, and close by, each individual.
Section 85
And he divides the good by a threefold division, speaking most strictly in accordance with natural philosophy. "For it is," says he, "in thy mouth, and in thy heart, and in thy hands;" that is to say, in thy words, and in thy intentions, and in thy actions; for these are the component parts of the good, of which it is naturally compounded. So that the want of one portion does not only make the whole incomplete, but does entirely destroy it;
Section 86
for of what use is it to say what is excellent, but to think and to do what is most shameful? This is the way of the sophists. For those who make long speeches about prudence and perseverance, annoy the ears even of those who are very fond of hearing good conversation; and yet, in their designs and in the actions of their lives they are found to err.
Section 87
And what is the use of entertaining such sentiments as are proper, but acting and speaking most improperly, and injuring by your actions all who are exposed to the effect of them? Again, it is blameworthy even to do what is right, without any intention or reason;
Section 88
for what is done without these is a portion of involuntary conduct, and is on no account, and under no circumstances to be praised; but if it were to happen that, as in the case of a lyre, so all the sounds of the good could be adapted to any man, and that we could make the conversation agree with the intention, and the intention with the action; then such a man would be considered perfect and really well constituted. So that he who removes the landmarks of the good is justly accursed, and is justly spoken of as such.
Section 89
But it is not our creation that has established these boundaries, but reasons, which are older than we, or than any thing upon the earth; and which, moreover, are divine. In accordance with which the law also has declared the same thing, charging every one of us not to adulterate the coinage of virtue, in these words, "Thou shalt not remove thy neighbour’s landmark which thy fathers established." Deuteronomy xix. 14. And in another passage he says, "Ask thy father, and he will tell thee; ask thy elders, and they will make it known to thee, how the Most High, when he divided the nations, dispersed the sons of Adam, and fixed the Deuteronomy xxx. 12. Deuteronomy xix. 14. boundaries of the nations according to the number of the angels of God. And the portion of the Lord was his people Jacob, the limitation of the inheritance of Israel." Deuteronomy xxxii. 7.
Section 90
Shall I then inquire of the father who begat me and brought me up, or of those who are his contemporaries, but older than I am? or has God divided the nations, or sown them, or settled them in the land? and will they answer me accurately how this was done, as if they had been present at every division? Surely not. For they will say, We also in our youth were fond of inquiring of our parents and of those who were older than we, and learnt nothing certain; for they had nothing to tell us, and they again professed themselves pupils of those who knew, since they themselves were ignorant.