IX. (38) Therefore, the same assertion applies to those who live according to folly, and also to all those who live in accordance with virtue or vice. Those who are prudent, and temperate, and manly, and just men in their dispositions are infinite in number, having a happy portion in nature, and institutions in accordance with the law, and exerting themselves in invincible and unhesitating labours; but the beauty which exists in the ideas in their minds they are not able to display by reason of their poverty, or of their want of rank, or of some disease of the body, or of some one of the other disasters which surround human life; (39) therefore, they being good have got their good things as it were in bondage and prison. But there are others who have them in an unconfined, and emancipated, and wholly free condition, having unlimited materials and opportunities for their exhibition. (40) The wise man having an abundance of private and public assisting circumstances by which he can display his acuteness and his wisdom; the temperate man will make riches which are usually blind and accustomed to excite and tempt men to luxury, farsighted for the future: the just man will exercise authority by which he will for the future be able to assign to each individual without any hindrance, such a share of existing things as agrees with his deserts. The practiser of virtue will display piety, holiness, and a proper care of the sacred places and of the sacred rites performed in them. (41) But without proper opportunities virtues indeed exist, but they are immoveable and like silver and gold, which is of no use in the world, because it is treasured up in the secret recesses of the earth. (42) On the other hand again, one can see innumerable persons, unmanly, intemperate, foolish, unjust, impious in their minds, but unable fully to display the disgraceful character of all their vices by reason of the want of opportunity to sin; but if any important or frequent opportunities present themselves, then filling earth and sea to its extremest boundaries with unspeakable wickedness, and leaving nothing whether great or small uninjured, they overturn and destroy everything at one blow. (43) For as the power of fire is quiet when it has no fuel, but when there are proper materials it blazes up so also all the powers which have reference to the virtue or vice of the soul are extinguished by want of opportunity, as I have said before, but are kindled by a favourable occasion and a happy concurrence of circumstances.
X. (44) Why then have I said these things, except with the object of teaching that Ham the son of Noah, is the name of wickedness in a state of inactivity, but his grandson, Canaan, is the name of wickedness in a state of motion? For Ham being interpreted, means “warm,” but Canaan means “commotion;” (45) and warm in a body implies fever, but in the soul it implies wickedness. For as I suppose disease is the foundation of fever, not only of a part but of the whole body; so also wickedness is a disease of the whole soul. But at one time it is in a state of tranquillity, and at another in motion; now he calls its motion commotion (salos), which in the Hebrew language is called Canaan. (46) But no lawgiver ever affixes a punishment to wicked men while in a state of inaction, but only when they are in a state of motion and practise actions in accordance with injustice, just as a moderate man would not care about killing a snake if it were not about to bite him. For we must leave out of the question, that natural cruelty of soul which in the case of some persons delights to deal destruction upon everything. (47) Very appropriately, therefore, the just man will appear to have launched his curses against his grandson, Canaan. But I have used the expression “will appear,” because in effect he is cursing his son Ham through the medium of Canaan; for Ham being moved to commit sin does himself become Canaan. For there is one subject, namely wickedness, of which one kind is contemplated in a stationary condition, and the other in motion. But a stationary condition is antecedent to motion, so that that which is moved appears to have the relation of offspring to that which is stationary. (48) In reference to which fact Canaan is, according to the order of nature, described as the son of Ham; commotion as the offspring of tranquillity, in order that the statement made in another passage may be true, namely, “visiting the iniquities of the fathers upon the sons to the third and fourth Generations.”{11}{exodus 20:5.} For against these accomplishments of, and as it were, children of thoughts, punishments advance which await them, but which will hardly seize upon these thoughts which are not carried out by any action, and which consequently escape accusation. (49) On this account, therefore, in the law concerning leprosy the great and wise Moses speaks of motion and its further progress and diffusion as unclean, but of tranquillity as pure. For he says, “If it be diffused over the skin the priest shall pronounce him polluted. But if the bright colour remain in its place and be not diffused, he shall pronounce him Clean.”{12}{#le 13:12.} So that, as tranquillity is an abiding of evils and of the passions within the soul (for that is what is intimated by leprosy), it is not liable to reproach; but its motion and progress are of necessity open to accusation. (50) There is also something like this in the sacred scriptures, where the account of the creation of the universe is given and it is expressed more distinctly. For it is said to the wicked man, “O thou man, thou hast sinned. Cease to Sin:”{13}{#ge 4:7.} because sin is condemned with reference to its being in motion and energising according to wickedness: but tranquillity is free from blame, and is even preservative because of its remaining stationary and inactive.
