XXXVI. (193) Therefore the good man was speaking and saying things which were really good in his mind. But the bad man at times interprets good things in a very excellent manner, but nevertheless does shameful things in a most shameful one, as Shechem does who is the offspring of folly. For he is the son of Hamon his father, and the name Hamon, being translated, means “an ass,” but the Shechem means “a shoulder” when interpreted, the symbol of labour. But that labour of which folly is the parent is miserable and full of suffering, as, on the other hand, that labour is useful to which prudence is related. (194) Accordingly the holy scriptures tell us that, “Shechem spake according to the mind of the virgin, having first humbled Her.”{71}{#ge 34:3.} It is not said then, with great purpose and accuracy, that he spake according to the mind of the damsel, for the purpose of showing distinctly that he acted in a contrary manner to that in which he spoke? For Dinah means “incorruptible judgment:” justice the attribute seated by God, the everlasting virgin; for the name Dinah, being interpreted, means either thing, “judgment” or “justice.” (195) Fools, then, laying violent hands upon and attempting to defile her, by means of their daily designs and practices, by their plausibility of speech escape conviction. Therefore they must either act in a manner consistent with the language that they hold, or else they must hold their tongues while committing iniquity. For it is said, “Silence is one half of evil:” as Moses says when rebuking the man who accounted the creature worthy of the principal honour, and the immortal God worthy only of the second place, “Thou has sinned, be silent.” (196) For to use bombastic language, and to boast of one’s evil deeds, is a double sin: and men in general are very prone to this; for they are constantly saying what is pleasing to the ever-virgin virtue, and such things as are just: but they never omit any opportunity of insulting and violating her when they are able. For what city is there which is not full of those who are continually celebrating the praises of virtue?–(197) men who weary the ears of those who hear them by everlastingly dwelling on such subjects as these; wisdom is a necessary good; folly is pernicious; temperance is desirable; intemperance is hateful; courage is a thing proper to be cultivated; cowardice must be avoided; justice is advantageous; injustice is disadvantageous; holiness is honourable; unholiness is shameful; piety towards the gods is praiseworthy; impiety is blameable; that which is most akin to the nature of man is to design, and to act, and to speak virtuously; that which is most alien from his nature is to do the contrary of all these things. (198) By continually stringing together these and similar aphorisms they deceive the courts of justice, and the council chambers, and the theatres, and every assembly and company which they meet; as men who put beautiful masks on ugly faces, with the intention of not being discovered by those who see them. (199) But it is of no use; for some persons will come endowed with great vigour, and occupied with a real zeal and admiration for virtue, and who will strip them of all their coverings, and disguises, and appendages which they had woven round themselves by the evil artifice of plausible speeches, and will display their soul naked by itself as it really is, and will make themselves acquainted with the secret things of their nature which are hidden as it were in recesses. And then having brought to light all its shame and all the reproaches to which it is liable, they will display them in broad daylight to every one, and show what sort of thing it is, how disgraceful and ridiculous, and what a spurious kind of beauty it has disguised itself with by means of its appendages and coverings. (200) And those who are prepared to avenge themselves on such profane and impure dispositions are Simeon and Levi, {72}{#de 33:6.} two indeed in number, but only one in mind; on which account, in his blessings of his sons, their father numbers them together under one classification, on account of the harmonious character of their unanimity and of their violence in one and the same direction. But Moses does not make any mention of them afterwards as a pair, but classes the whole tribe of Simeon under that of Levi, combining together two essences, of which he made one impressed as it were with one idea and appearance, hearing to doing.