XXI. (121) Thus much we have thought fit to say on this subject. But, moreover, Moses also changes the name of Hosea into that of Joshua; displaying by his new name the distinctive qualities of his character; (122) for the name Hosea is interpreted, “what sort of a person is this?” but Joshua means “the salvation of the Lord,” being the name of the most excellent possible character; for the habits are better with respect to those persons who are of such and such qualities from being influenced by them: as, for instance, music is better in a musician, physic in a physician, and each art of a distinctive quality in each artist, regarded both in its perpetuity, and in its power, and in its unerring perfection with regard to the objects of its speculation. For a habit is something everlasting, energising, and perfect; but a man of such and such a quality is mortal, the object of action, and imperfect. And what is imperishable is superior to what is mortal, the efficient cause is better than that which is the object of action; and what is perfect is preferable to what is imperfect. (123) In this way the coinage of the above mentioned description was changed and received the stamp of a better kind of appearance. And Caleb himself was changed wholly and entirely; “For,” as the scripture says, “a new spirit was in Him;”{42}{#nu 14:24.} as if the dominant part in him had been changed into complete perfection; for the name Caleb, being interpreted, means “the whole heart.” (124) And a proof of this is to be gathered from the fact that the mind is changed, not by being biassed and inclining in one particular direction or the other, but wholly and entirely in the direction which is good; and that, even if there is any thing which is not very praiseworthy indeed, it makes that to depart by arguments conducive to repentance; for, having in this manner washed off all the defilements which polluted it, and having availed itself of the baths and purifications of wisdom, it must inevitably look brilliant.