XXIX. That is comprehends all the numbers up to itself is manifest to every one; but that it also comprehends the numbers which come after it, is very easily seen by a calculation of numbers, (124) when we have put them together, one, two, three, four, we shall find what we were doubting about; for of one and four, the number five will be found to be composed, and of two and four six are made up; the number seven, again, consists of three and four; again, according to a triple combination of one, and three, and four, the number eight is composed; also of two, and three, and four, the number nine; and the number ten is made of all the numbers together, for one, and two, and three, and four make ten. (125) On this account also, Moses said that in the fourth year all the fruit of the tree shall be holy; for this number has an even, and an entire, and a full, and (as one may almost say) every possible reason in it, because the number ten, of which four is the parent, is the first starting place of all the numbers when put together after the unit; and the number four and the number ten are both also called “all,” but the number ten is so called by reason of its operation, this number four with reference to its potentiality.

XXX. (126) And Moses very appropriately says that the fruit of education is not only holy but also praised; for every one of the virtues is a holy thing, but most especially is gratitude holy; but it is impossible to show gratitude to God in a genuine manner, by those means which people in general think the only ones, namely offerings and sacrifices; for the whole world could not be a temple worthy to be raised to his honour, except by means of praises and hymns, and those too must be such as are sung, not by loud voices, but by the invisible and pure mind, which shall raise the shout and song to him. (127) At all events there is an old saying often quoted, originally invented by wise men, but, as is often the case, handed down in succession to future ages, and one which has not escaped our ears, which are always greedy of instruction, and it is to this effect, “When,” say they, “the Creator had finished the whole world, he asked of one of his ministers, whether he felt that any thing that was wanting which had not been created of all the things that are in the earth, or in the water, or of all that have received the sublime nature of the air, or the loftiest nature of all the universe, namely, that of the heaven; (128) and he replied, that every thing every where was perfect and complete; but that he wished for one thing only, namely for reason, which should be able duly to praise it all, and which should not so much praise as give an accurate account of the exceeding excellence existing throughout, even in these things which appeared the most unimportant and the most obscure; for he said that an exact account of the works of God was their most complete and adequate panegyric, since they required no addition of external things to set them forth, but were of such a character that the bare plain truth was their most perfect encomium.” (129) And when the Father had heard what he said he praised it all, and at no distant time produced a race, which should be capable of receiving all learning, and of composing hymns of praise, producing them from one of the faculties existing around him, the virgin memory, whose name men in general distort and call her Mnemosyne.