VII. " And God blessed the seventh day, and hallowed it." God blesses the manners which are formed in accordance with the seventh and divine light, as being truly light, and immediately declares them holy. For that which is blessed, and that which is holy, are closely connected with one another. On this account he says, concerning him who has vowed a great vow, that " If a sudden change comes over him, and pollutes his mind, he shall no longer be holy." But the previous days were not taken into the calculation, as was natural, For those manners which are not holy are not counted, so that which is blessed is alone holy. Correctly therefore, did Moses say that " God blessed the seventh day and hallowed it," because on it he "caused to rest from all his works which he had begun to make." And this is the reason why he who lives and conducts himself in accordance with the seventh and perfect light is blessed and holy, since it is in accordance with his nature, that the creation of mortal beings was terminated. For the case is thus : when the light of virtue, which is brilliant and really divine, rises up, then the generation of the contrary nature is checked. And we have shown that God never desists from creating something, but that when he appears to do so he is only beginning the creation of something else ; as being not only, the Creator, but also the Father of everything which exists.

XII. " And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life : and man became a living soul." The races of men are twofold ; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earth-like essence. But the earthly man is made of loose material, which ho calls a lump of clay, On which account he says, not that the heavenly man was made, but that he was fashioned according to the imao-e of God ; but the earthly man he calls a thing made, and not begotten by the maker. And we must consider that the man who was formed of earth, means the mind which is to be infused into the body, but which has not yet been so infused. And this mind would be really earthly and corruptible, if it. were not that God had breathed into it the spirit of genuine life ; for then it " exists," and is no longer made into a soul ; and its soul is not inactive, and incapable of proper formation, but a really intellectual and living one. " For man," says Moses, " became a living soul."

LV. But the expression, "And dust shalt thou eat'all the days of thy life," is also used with great propriety. For the pleasures which are derived from the food of the body are all earthly. And may we not reasonably speak thus? There are two several parts of which we consist, the soul and the body; now the body is made of earth, but the soul consists of air, being a fragment of the Divinity, for " God breathed into man's face the breath of life, and man became a living soul."t It is therefore quite consistent with reason to say that the body which was fashioned out of the earth has nourish ment which the earth gives forth akin to the matter of which it is composed ; but the soul, inasmuch as it is a portion of the ethereal nature, is supported by nourishment which is ethereal and divine, for it it is nourished on knowledge, and not on meat or drink, which the body requires.

XXII. And what was said afterwards is uttered veiy beautifully, with reference either to the beauty of the interpretation of which it is susceptible, or to the conception which may be discovered in it. " The voice of the blood of thy brother calls to me from out of the earth." This now, which is a very sublime expression if we regard the language in which it is couched, is intelligible to all those who are not utterly uninitiated in eloquence. But let us consider the ideas which are apparent in it as well as we are able. And first of all, let us consider what is said about the blood : for in many places of the law as given by Moses, he pronounces the blood to be the essence of the soul or of life, saying distinctly, " For the life of all flesh is the blood thereof." And when the Creator of all living things first began to make man, after the creation of the heaven and the earth, and all the things which are between the two, Moses says, "And he breathed into his face the breath of life, and man became a living soul," showing again by this expression that it is the breath which Leviticus xvii. 11. is the essence of the life. And, indeed, he is accustomed diligently to record all the suggestions and purposes of God from the beginning, thinking it right to adopt his subsequent statements to aid to make them consistent with his first accounts. Therefore, after he had previously stated the breath to be the essence of the life, he would not subsequently have spoken of the blood as occupying the most important place in the body, unless he had been making a reference to some very necessary and comprehensive principle. What then are we to say ? The truth is, that every one of us according to the nearest estimation of numbers, is two persons, the animal and the man. And each of these two has a cognate power in the faculties, the seat of which is the soul assigned to it. To the one portion is assigned the vivifying faculty according to which we live ; and to the other, the reasoning faculty in accordance with which we are capable of reasoning. Therefore, even the irrational animals partake of the vivifying power ; but of the rational faculty, God — I will not say partakes, but — is the ruler, and that is the fountain of the most ancient Word.

V. But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air ; but the great Moses has not named the species of the rational soul by a title resembling that of any created being, but has pronounced it an image of the divine and invisible being, making it a coin as it were of sterling metal, stamped and impressed with the seal of God, the impression of which is the eternal word. For, says Moses, " God breathed into man's face the breath of life," so that it follows of necessity, that he that received the breath must be fashioned after the model of him who sent it forth. On which account it is said too, that "Man was made after the image of God," t and not after the image of any created being. It follows, therefore, since the soul of man has been fashioned in accordance with the archetypal word of the great cause of all things, that his body also, having been raised up to the purest portion of the universe— the heaven, must extend its vision, in order that, by a comparison with what is visible, it may attain to an accurate comprehension of what is invisible. Since, therefore, it was impossible for any one to perceive the attraction of the mind to the living God, except for those persons alone who were drawn towards him (for that which each person suffers, he alone particularly knows), God has given us the eyes of the body (as an evident and visible image of the invisible eye), which are able to look up to the heaven ; for when the eyes, composed of perishable material, have raised themselves to such a height, as to be able from the region of the earth to mount up to heaven which is removed at so great a distance from the earth, and to reach its utmost heights, how great a course in every direction must we suppose to be within the power of the eyes of the soul ? which, being endowed with wings from their excessive desire to see the living God clearly, reach up not only to the highest regions of the air, but even pass over the boundaries of the whole world, and hasten towards the Uncreate. And while all other creatures from their birth With downcast eyes gaze on their kindred earth, He bids man walk erect, and scan the heaven, From whence he sprung, to which his hopes are given. Geuesis ii. 7. f Genesis i. 27. ABOUT THE PLANTING OF NOAH. 4Q1

XIV. "And God planted a paradise in Eden, in the east : and there he placed the man whom he had formed :" for he called that divine and heavenly wisdom by many names ; and he made it manifest that it had many appellations ; for he called it the beginning, and the image, and the sight of God. And now he exhibits the wisdom which is conversant about the things of the earth (as being an imitation of this archetypal wisdom), in the plantation of this Paradise. For let not such impiety ever occupy our thoughts as for us to suppose that God cultivates the land and plants paradises, since if we were to do so, we should be presently raising the question of why he does so : for it could not be that he might provide himself with pleasant places of recreation and pastime, or with amusement. Let not such fabulous nonsense ever enter our minds ; for even the whole world would not be a worthy place or habitation for God, since he is a place to himself, and he himself is full of himself, and he himself is sufficient for himself, filling up and surrounding everything else which is deficient in any respect, or deserted, or empty ; but he himself is surrounded by nothing else, as being himself one and the universe. God therefore sow3 and implants terrestrial virtue in the human race, being an imitation and representation of the heavenly virtue. For, pitying our race, and seeing that it is exposed to abundant and innumerable evils, he firmly planted terrestrial virtue as an assistant against and warder-off of the diseases of the soul ; being, as I have said before, an imitation of the heavenly and archetypal wisdom which he calls by various names. Now virtue is called a paradise metaphorically, and the appropriate place for the paradise is Eden : and this means luxury : and the most appropriate field for virtue is peace, and ease, and joy ; in which real luxury especially consists. Moreover, the plantation of this paradise is represented in the east ; for right reason never sets, and is never extinguished, but it is its nature to be always rising. And as I imagine, the rising sun fills the darkness of the air with light, so also does virtue when it has arisen in the soul, irradiate its mist and dissipate the dense darkness. " And there," says Moses, " he placed the man whom he had formed :" for God being good, and having formed our race for virtue, as his work which Genesis ii. 8. C-l PITILO JUDiEUS. was most akin to himself, places the mind in virtue, evidently in order that it, like a good husband, may cultivate and attend to nothing else except virtue.

XXVIII. "And the Lord God took the man whom he had made and placed him in the Paradise, to cultivate and to guard it." The man whom God made differs from the factitious man, as I have said before. For the factitious mind is somewhat earthly ; but the created mind is purer and more immaterial, haviug no participation in any perishable matter, but having received a purer and more simple constitution. Accordingly God takes this pure mind, not permitting it to proceed out of itself, and after he has taken it, he places it among the virtues winch are firmly rooted and budding well, that it may cultivate and guard them. For many men who were originally pracof virtue, when they come to the end fall off; but he to whom God gives lasting knowledge is also endowed by him with both qualities, namely with the disposition to cultivate the virtues, and the resolution never to desert them, but always to minister to and guard every one of them. So Moses here uses the expression "cultivate" as equivalent to "act," and the word " guard" instead of " remember."

X. And the statement that "the Paradise was in the east," is a proof of what has been here said. Eor folly is a thing of darkness and setting, and which brings on the night; but wisdom is a most brilliant thing, radiant all around, and in the truest sense of the word, rising. And, as the sun, when it arises, fills the whole circle of the heaven with its light, so in the same manner, when the beams of virtue shine forth, they make the whole place occupied by the mind full of pure light. Therefore the possessions of man have guards and keepers, very fierce beasts, for the repulse of invading and attacking enemies. But the possessions of God have rational natures for their guards. Eor " there," says Moses, " God placed the man whom he had made ; " that is to say, he placed him among ) the rational virtues alone ; therefore the practices and uses of the virtues have received from God this especial honour beyond the souls of other animals. And therefore, also, it is most Psalm xxx vii. 4. ABOUT THE PLANTING OF NOAH. 425 expressly and plainly declared that God placed that man which is really man in us, namely, the mind, among the most sacred shoots and plants of excellence and virtue. But among those animals which have no share in mind, no one has ever cultivated any plant worth speaking of, since there is not one of them capable by nature of receiving comprehension.

XI. "We cannot therefore raise any question as to why it was ordained that all the different species of animals should be collected in the ark which was made at the time of the great deluge, while more were brought into the Paradise. For the ark was an emblem of the body, which of necessity therefore contained all the most tameable and ferocious evils of the passions and vices ; but the Paradise contained only the virtues : and the virtues do not receive anything savage or in short anything destitute of reason. And Moses also speaks very carefully, not representing the man who wa3 made after God's own image, but the man who was formed of clay, as the one who was placed in the paradise. Por the one who was made after the image of God, and stamped with the truth of God, does, as it appears to me, in no respect differ from the tree which bore as its fruit everlasting life. Por they are both imperishable, and have both been thought worthy of the most central position in the dominant part of man. Por it is said that " the tree of life is in the midst of the Paradise." But the other man, he of the composite and more earthly body, who has no justification in uncreated and simple nature, the cultivator of which is the only person who knows how to dwell in the house and in the courts of the Lord. Por Jacob is represented " as a plain man dwelling in a house," having a disposition full of ingenuity, and compounded and made up of all kinds of materials. It was natural therefore to place and firmly root the mind in the middle of the paradise, that is, of the universal world, havingin itself faculties which draw it in contrary directions, so that it should be kept in a state of doubt when called upon to discriminate as to what it should choose and what it should avoid, since if it chose the better part it would reap immor- Genesis xxv. 27, where the expression, however, ia "dwelling in tents." 426 PHILO JUMUS. tality and glory ; and if it chose the worse it would meet with reproach and death.

People are in error who think that the priests of the Lord, after a lapse, although they may have exhibited true repentance, are not capable of ministering to the Lord and engaging their honorable offices, even though they may lead a good life thereafter and perform their priesthood correctly. Individuals who hold this opinion are not only in error but also seem to argue and act in opposition to the power of the keys committed to the church, of which it is said, "Whatever you shall loose on earth shall be loosed in heaven." In short, this opinion either is not the Lord's or it is true. Be that as it may, we believe without hesitation that both the priests of the Lord and other believers may return to their place of honor after a proper satisfaction for their error, as the Lord testifies through his prophet: "Shall he who falls not also rise again? and shall he who turns away not return?" In another passage the Lord says, "I desire not the death of the sinner, but that he may turn and live." The prophet David, on his repentance, said, "Restore to me the joy of your salvation, and uphold me with your free Spirit." And he indeed, after his repentance, taught others also and offered sacrifice to God, giving thereby an example to the teachers of the holy church, that if they have fallen and thereafter have exhibited a right repentance to God, they may do both things in like manner. For he taught when he said, "I will teach transgressors your ways, and sinners will be converted to you." And he offered sacrifice for himself when he said, "The sacrifice for God is a broken spirit." For the prophet, seeing his own transgressions purged by repentance, had no doubt as to healing those of others by preaching and by making offering to God. Thus the shedding of tears moves the mind's feeling (passionem). And when the satisfaction is made good, the mind is turned aside from anger. For how does that person think that mercy will be shown to himself, who does not forgive his neighbor? If offences abound, then, let mercy also abound; for with the Lord there is mercy, and with him is plentiful redemption.

For it was incumbent upon the Mediator between God and men, by His relationship to both, to bring both to friendship and concord, and present man to God, while He revealed God to man. For, in what way could we be partaken of the adoption of sons, unless we had received from Him through the Son that fellowship which refers to Himself, unless His Word, having been made flesh, had entered into communion with us? Wherefore also He passed through every stage of life, restoring to all communion with God. Those, therefore, who assert that He appeared putatively, and was neither born in the flesh nor truly made man, are as yet under the old condemnation, holding out patronage to sin; for, by their showing, death has not been vanquished, which "reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression."

But the law coming, which was given by Moses, and testifying of sin that it is a sinner, did truly take away his (death's) kingdom, showing that he was no king, but a robber; and it revealed him as a murderer. It laid, however, a weighty burden upon man, who had sin in himself, showing that he was liable to death. For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man. For it behoved Him who was to destroy sin, and redeem man under the power of death, that He should Himself be made that very same thing which he was, that is, man; who had been drawn by sin into bondage, but was held by death, so that sin should be destroyed by man, and man should go forth from death.

Wherefore Luke points out that the pedigree which traces the generation of our Lord back to Adam contains seventy-two generations, connecting the end with the beginning, and implying that it is He who has summed up in Himself all nations dispersed from Adam downwards, and all languages and generations of men, together with Adam himself. Hence also was Adam himself termed by Paul "the figure of Him that was to come," because the Word, the Maker of all things, had formed beforehand for Himself the future dispensation of the human race, connected with the Son of God; God having predestined that the first man should be of an animal nature, with this view, that he might be saved by the spiritual One. For inasmuch as He had a pre-existence as a saving Being, it was necessary that what might be saved should also be called into existence, in order that the Being who saves should not exist in vain.

For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: "God, true are His works." But if, not having been made flesh, He did appear as if flesh, His work was not a true one. But what He did appear, that He also was: God recapitulated in Himself the ancient formation of man, that He might kill sin, deprive death of its power, and vivify man; and therefore His works are true.

For as by one man's disobedience sin entered, and death obtained [a place] through sin; so also by the obedience of one man, righteousness having been introduced, shall cause life to fructify in those persons who in times past were dead. And as the protoplast himself Adam, had his substance from untilled and as yet virgin soil ("for God had not yet sent rain, and man had not tilled the ground"), and was formed by the hand of God, that is, by the Word of God, for "all things were made by Him," and the Lord took dust from the earth and formed man; so did He who is the Word, recapitulating Adam in Himself, rightly receive a birth, enabling Him to gather up Adam [into Himself], from Mary, who was as yet a virgin. If, then, the first Adam had a man for his father, and was born of human seed, it were reasonable to say that the second Adam was begotten of Joseph. But if the former was taken from the dust, and God was his Maker, it was incumbent that the latter also, making a recapitulation in Himself, should be formed as man by God, to have an analogy with the former as respects His origin. Why, then, did not God again take dust, but wrought so that the formation should be made of Mary? It was that there might not be another formation called into being, nor any other which should [require to] be saved, but that the very same formation should be summed up [in Christ as had existed in Adam], the analogy having been preserved.