XIX. (106) There is, also, a fifth gift, which consists only in the bare fact of existence; and it is mentioned after all the previous ones, not because it is inferior to them, but rather because it overtops and excels them all; for what can be a greater blessing than to be formed by nature, and to be, without any falsehood or fictitious pretence, really good and worthy of the most perfect praise? (107) “For,” says God, “thou shalt be Blessed”{56}{#ge 12:2.} (eulogeµtos); not merely a person who is blessed (eulogeµmenos), for this latter fact is estimated by the opinions and reports of the multitude, but the other depends on a person being, in real truth, deserving of blessings; (108) for as the being praiseworthy (to epaineton einai) differs from being praised, being superior to it; and as the being blameworthy differs from being blamed, in being worse; for the one depends upon a person’s natural character, while the other is affirmed only with reference to his being considered such and such. And real genuine nature is a more reliable thing than opinion; so, also, to be blessed by men, that is to say, to be celebrated by their praises and benedictions, is of less value than to be formed by nature so as to be worthy of blessing, even though all men should be silent respecting one, and this last is what is meant in the scriptures by the term blessed (eulogeµtos).