XXIV. (83) Do thou, therefore, O my mind, avoid Adah, who bears witness to evil things, and who is borne witness to on each of its attempts at such things. And if you think fit to take her as a partner, she will bring forth to you the greatest possible evil, namely, Jubal, {35}{#ge 4:20.} the interpretation of which name is “changing;” for if you are delighted with any chance testimony, you will become desirous to upset and overturn every thing, changing the limits which have been affixed by nature to every thing. (84) And Moses is very indignant with such people as these, and curses them, saying, “Cursed is he that removeth his neighbour’s Landmark.”{36}{#de 27:17.} And what he means by one’s neighbours, and that which is near to a man, is the good. “For it is not good,” says he, “to depart to the heave, nor to go beyond the Sea,”{37}{#de 30:12.} in the search after what is good; for that stand near to, and close by, each individual. (85) And he divides the good by a threefold division, speaking most strictly in accordance with natural philosophy. “For it is,” says he, “in thy mouth, and in thy heart, and in they hands;” that is to say, in thy words, and in thy intentions, and in thy actions; for these are the component parts of the good, of which it is naturally compounded. So that the want of one portion does not only make the whole incomplete, but does entirely destroy it; (86) for of what use is it to say what is excellent, but to think and to do what is most shameful? This is the way of the sophists. For those who make long speeches about prudence and perseverance, annoy the ears even of those who are very fond of hearing good conversation; and yet, in their designs and in the actions of their lives they are found to err. (87) And what is the use of entertaining such sentiments as are proper, but acting and speaking most improperly, and injuring by your actions all who are exposed to the effect of them? Again, it is blameworthy even to do what is right, without any intention or reason; (88) for what is done without these is a portion of involuntary conduct, and is on no account, and under no circumstances to be praised; but if it were to happen that, as in the case of a lyre, so all the sounds of the good could be adapted to any man, and that we could make the conversation agree with the intention, and the intention with the action; then such a man would be considered perfect and really well constituted. So that he who removes the landmarks of the good is justly accursed, and is justly spoken of as such.