VI. (22) But consider again that confidence is tempered with prudent caution; for the question, “What wilt thou give Me?”{11}{#de 33:1.} displays confidence, and the addition, “O master,” exhibits prudent confidence. And being in the habit of using two causes or two appellations, with respect to the cause of all things, namely the title of Lord, and also that of God, he has in this instance used neither of them, but calls them by the name of master, speaking with caution and with exceeding propriety; and indeed the two apppellations lord and master, are said to be synonymous. (23) But even if the two names are one and the same things, still the titles differ in respect of the meaning attached to them; for the title lord, kyrios, is derived from the word kyros, authority, which is a firm thing, in contradistinction to that which is infirm and invalid, hakyron. But the term master, despoteµs, is derived from desmos, a chain; from which word deos, fear, also comes in my opinion, so that the master is the lord, and, as one may say a lord, to be feared, not only inasmuch as he is able to strike one with fear and terror; and perhaps also since he is the master of the universe; holding it together in such a manner as to be insoluble, and binding up again what portions of it are dissolved. (24) But he who says, “Master, what wilt thou give unto me?” does, in the real meaning of his words say, this, “I am not ignorant of thy overpowering might, and I know the formidable nature of thy sovereignty: I fear and tremble, and again I feel confidence; for thou hast given me an oracular command not to fear, (25) thou hast given to me the tongue of instruction, that I might know when I ought to speak; thou has unloosened my mouth which before was sewed up, thou hast opened it, and hast also made it articulate; thou has appointed it to utter what ought to be spoken, confirming that sacred oracle, “I will open thy mouth, and I will tell thee what thou oughtest to Speak.”{12}{#ex 4:12.} (26) For who was I, that thou shouldest give me a portion of thy speech, that thou shouldest promise me a reward as it were my due, namely, a more perfect blessing of thy grace and bounty? Am I not an emigrant from my country? am I not driven away from my kindred? am I not banished and alienated from my father’s house? do not all men call me an outcast and a fugitive, a desolate and dishonoured man? (27) but thou, O master, art my country, thou art my kindred, thou art my paternal hearth, thou art my honour, thou art my freedom of speech, my great, and famous, an inalienable wealth, (28) why therefore shall I not have courage to say what I think? and why shall I not ask questions, when I desire to learn something more? But nevertheless, though I say that I feel confidence, I do again confess that I am stricken with awe and amazement, and that I do not feel within myself an unmixed spirit of battle, but fear mingled with confidence, as perhaps many people will easily imagine, a closely combined conjunction of the two feelings; (29) therefore I drink insatiably of this well-mixed cup, which persuades me neither to speak freely without prudent caution; nor, on the other hand, to think so much of caution as to lose my freedom of speech. For I have learnt to appreciate my own nothingness, and to look up to the excessive and unapproachable height of thy munificence; and whenever I know that I am myself “but dust and ashes, ” or even, what is still more worthless, if there is any such thing, then I feel confidence to approach thee, humbling myself, and casting myself down to the ground, so completely changed as scarcely to seem to exist.