XXX. (98) And take notice how very clearly it is enjoined, that he who is sacrificing may take a part of what is offered, and that he is not bound to offer the whole of what has been given him. For nature has given us a countless number of things, suitable to the human race, of all of which it receives no share itself: for instance, she has given us creation, though she is herself uncreate; and food, though she has no need of food; and growth, though she always remains in the same condition; and age, with reference to time, though she herself admits neither of addition nor of subtraction; an organic body, which she is incompetent to receive: also the powers of coming forward, of seeing, of applying food, and of disposing of it again when digested; of judging between the differences of scents, of using speech, of giving vent of laughter. (99) There are also many other things in us which have reference to our necessary and beneficial uses: but one may pronounce these things indifferent, but those which are confessedly good ought to be attributed to and comprehended in nature. Come, therefore, let us investigate those things which are especially admired among us, of the things which are really goods, every one of which we pray to attain to at suitable seasons, and if we do attain to them, we are called the happiest of men. (100) Now who is there who is ignorant, that a happy old age and a happy death are the greats of human goods? neither of which can nature partake of, inasmuch as nature can neither grow old nor die. And what is there extraordinary in the fact, if that which is uncreated does not condescend to use the good things of created beings, when even that which has been created desires different virtues, according to the differences of ideas into which it is divided. At all events men would not be rivals to women, nor would women be rivals to men, in these matters with which the opposite sex alone ought to have any concern. But if the women were to emulate the pursuits of men they would be looked upon as half men, and if the men were to apply themselves to the pursuits of women they would acquire an evil reputation as men-women. (101) But are there not some virtues between which nature herself has made such distinction, that by no practice can they be brought into the common use of both sexes? At all events, to sow and to beget children is the especial property of man, according to his peculiar capacity, and no woman could manage to do this. And again, the nature of man does not make him capable of bearing children, which is the good deed of women; therefore these things, which are innate in the nature of man, cannot be predicated with propriety of God, but it is done only through some catachrestical misapplication of terms, by which we make amends for our weakness. You will take away therefore, O my mind, whatever is created or mortal, or changeable or unconsecrated, from your conceptions, regarding the uncreate God, immortal, unchangeable, and holy, the only God, blessed for ever.
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