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.
Section 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.
Section 92
And indeed his father gave to his own uterine brother the name of Benjamin: Genesis xxxv. IS. 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 that light of the sun which is perceptible by the outward senses: and to this we liken vain glory.
Section 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 Genesis xxxv. IS. 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.
Section 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.
Section 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.
Section 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." Genesis xxxv. 16. Since, in truth and reality, the sowing and generation of vain glory perceptible by the outward senses is the death of the soul.
Section 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." Genesis xlviii. 5. Let us now then see in what manner the one pair are likened to the other pair.
Section 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.
Section 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; Genesis xxxv. 16. Genesis xlviii. 5.
Section 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.
Section 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.
Section 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.