XVIII. (81) And there is evidence in support of what has here been said to be derived from the change and alteration of his name: for he was anciently called Abram, but afterwards he was named Abraham: the alteration of sound being only that which proceeds from one single letter, alpha, being doubled, but the alteration revealing in effect an important fact and doctrine; (82) for the name Abram being interpreted means “sublime father;” but Abraham signifies, “the elect father of sound.” The first name being expressive of the man who is called an astronomer, and one addicted to the contemplation of the sublime bodies in the sky, and who was versed in the doctrines of the Chaldaeans, and who took care of them as a father might take care of his children. (83) But the last name intimating the really wise man; for the latter name, by the word sound, intimates the uttered speech; and by the word father, the dominant mind. For the speech which is conceived within is naturally the father of that which is uttered, inasmuch as it is older than the latter, and as it also suggests what is to be said. And by the addition of the word elect his goodness is intimated. For the evil disposition is a random and confused one, but that which is elect is good, having been selected from all others by reason of its excellence. (84) Therefore, to him who is addicted to the contemplation of the sublime bodies of the sky there appears to be nothing whatever greater than the world; and therefore he refers the causes of all things that exist to the world. But the wise man, beholding with more accurate eyes that more perfect being that rules and governs all things, and is appreciable only by the intellect, to whom all things are subservient as to the master, and by whom every thing is directed, very often reproaches himself for his former way of life, and if he had lived the existence of a blind man, leaning upon objects perceptible by the outward senses, on things by their very nature worthless and unstable. (85) The second migration is again undertaken by the virtuous man under the influence of a sacred oracle, but this is no longer one from one city to another, but it is to a desolate country, in which he wandered about for a long time without being discontented at his wandering and at his unsettled condition, which necessarily arose from it. (86) And yet, what other man would not have been grieved, not only at departing from his own country but also at being driven away from every city into an inaccessible and impassable district? And what other man would have not turned back and returned to his former home, paying but little attention to his former hopes, but desiring to escape from his present perplexity, thinking it folly for the sake of uncertain advantages to undergo admitted evils? (87) But this man alone appears to have behaved in the contrary manner, thinking that life which was remote from the fellowship of many companions the most pleasant of all. And this is naturally the case; for those who seek and desire to find God, love that solitude which is dear to him, labouring for this as their dearest and primary object, to become like his blessed and happy nature. (88) Therefore, having now given both explanations, the literal one as concerning the man, and the allegorical one relating to the soul, we have shown that both the man and the mind are deserving of love; inasmuch as the one is obedient to the sacred oracles, and because of their influence submits to be torn away from things which it is hard to part; and the mind deserves to be loved because it has not submitted to be for ever deceived and to abide permanently with the essences perceptible by the outward senses, thinking the visible world the greatest and first of gods, but soaring upwards with its reason it has beheld another nature better than that which is visible, that, namely, which is appreciable only by the intellect; and also that being who is at the same time the Creator and ruler of both.