for the name Abram, being interpreted, means "sublime father," but Abraham means the "elect father of sound;" and how these names differ from one another we shall know more clearly if we first of all read what is exhibited under each of them.

Now using allegorical language, we call that man sublime who raises himself from the earth to a height, and who devotes himself to the inspection of high things; and we also call him a haunter of high regions, and a meteorologist, inquiring what is the magnitude of the sun, what are his motions, how he influences the seasons of the year, advancing as he does and retreating back again, with revolutions of equal speed, and investigating as he does the subjects of the radiance of the moon, of its shape, of its waning, of its increase, and of the motion of the other stars, whether fixed or wandering;

for the inquiry into these matters belongs not to an ill-conditioned or barren soul, but to one which is eminently endowed by nature, and which is able to produce an entire and perfect offspring; on which account the scripture calls the meteorologist "father," inasmuch as he is not unproductive of wisdom.

Now the symbols represented by the name of Abram are thus accurately defined; those conveyed under the name of Abraham are such as we shall proceed to demonstrate. The meanings now are three, "the father," and "elect," and "of sound." Now by the word "sound" here, we mean uttered speech; for the sounding organ of the living animal is the organ of speech. Of this faculty we say that the father is the mind, for it is from the mind, as from a fountain, that the stream of speech proceeds. The word "elect" belongs to the mind of the wise man, for whatever is most excellent is found in him;

therefore the man devoted to learning and occupied in the contemplation of sublime subjects, was sketched out according to the former characteristic marks, but the philosopher, or I should rather say the wise man, was exhibited in accordance with those of which we have just given an outline. Think not, then, any longer that the Deity bestows a change of names, but consider that what he gives is a correction of the moral character by means of symbols;