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and would not have been filled with unmodified and absolute wickedness.

XX. And God said, “What hast thou done? The voice of the blood of thy brother cries out to me from out of the ground." The expression, "What hast thou done," shows indignation at an unhallowed action, and also ridicules the man who thought he had committed the murder secretly. The indignation now arises at the intention of the man who has done the deed, because he designed to destroy what was good; but the ridicule is excited by his thinking that he has plotted against one who is better than himself, and at his having plotted not so much against him as against himself. For, as I have said before, he who appears to be dead is alive, inasmuch as he is found to be a suppliant of God and to utter a voice; and he who believes that he is still alive is dead, as to the death of the soul, inasmuch as he is excluded from virtue, according to which alone he is worthy to live. So that the expression, "What hast thou done?" is equivalent to, "Thou hast done nothing; thou hast done no good for thyself."

For neither was the sophist, Balaam, who was an empty multitude of contrary and contending doctrines, when he was desirous to imprecate curses upon and to injure the good man, able to do so; since God turned his curses into a blessing, in order to correct the unjust man of wickedness and to display his own love of virtue.

XXI. But it is the nature of sophists to have for enemies the faculties which are in them, while their language is at variance with their thoughts and their thoughts with their language, and while neither is in the least degree consistent with the other. At all events, they wear out our ears, arguing that justice is a great bond of society, that temperance is a profitable thing, that continence is a virtuous thing, that piety is a most useful thing, and, of each other virtue, that it is a most wholesome and saving quality. And, on the other hand, that injustice is a quality with which we ought to have no truce, that intemperance is a diseased habit, that impiety is scandalous, and so going through every kind of wickedness, that each sort is most pernicious. And, nevertheless, they never cease showing by eir conduct that their real opinion is the reverse of their langage. But, when they extol prudence and temperance and

Numbers xxiii. 8.

justice and piety, they then show that they are, above all measure, foolish, and intemperate, and unjust, and impious; in short, that they are throwing into confusion and overturning all divine and human regulations and principles. And to them, therefore, one may very properly say what the divine oracle said to Cain, "What is this that thou hast done?" What good have ye done yourselves? What have all these discourses about virtue profited your souls? In what particular of life, whether small or great, have ye done well? What? Have you not, on the contrary, contributed to advancing true charges against yourselves? because, by expressing your approval of what is good, and philosophising as far as words go, you have been excellent interpreters, but are nevertheless discovered to be men who both think and practise shameful things. In fact, all good things are dead in your souls, these evils having been there kindled; and, on this account there is no one of you who is really alive.

For as, when some musician or grammarian is dead, the music and grammar which existed in them dies with them, but their ideas survive, and in a manner live as long as the world itself endures; according to which the existing race of men, and those who are to exist hereafter in continual succession, will, to the end of time, become skilful in music and grammar. Thus, also, if the prudence, or the temperance, or the courage, or the justice, or, in short, if the wisdom of any kind existing in any individual be destroyed, nevertheless the prudence existing in the nature of the immortal universe will still be immortal; and every virtue is erected like a pillar in imperishable solidity, in accordance with which there are some good people now, and there will be some hereafter. Unless, indeed, we should say that the death of any individual man is the destruction of humanity and of the human race, which, whether we ought to call it a genus, or a species, or a conception, or whatever else you please, those who are anxious about the investigation of proper names may determine. One seal has often stamped thousands upon thousands of impressions in infinite number, and though at times all those impressions have been effaced with the substances on which they were stamped, still the seal itself has remained in its pristine condition without being at all injured in its nature. Again, do we not think that the virtues, even if all the characters which they have impressed

upon the souls of those who have sought them should become effaced by wicked living, or by any other cause, would nevertheless preserve their own unadulterated and imperishable nature? Therefore, they who have not been duly initiated in instruction, not knowing anything about the differences between wholes and parts, or between genera and species, or about the homonymies which are incidental to these things, mix up all things together in a confused mass. On which account every one who is a lover of self, by surname Cain, should learn that he has destroyed the namesake of Abel, that is to say species, individuality, the image made according to the model; not the archetypal pattern, nor the genus, nor the idea, which he thinks are destroyed together with animals, though, in fact, they are indestructible.

Let any one then say to him, reproving and ridiculing him, What is this that thou hast done, O wretched man? Does not the God-loving opinion which you flatter yourself that you have destroyed, live in the presence of God? But it is of yourself that you have become the murderer, by destroying from out of its seat the only quality by which you could live in a blameless manner.

XXII. And what was said afterwards is uttered very 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.

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XXIII. Therefore, the faculty which is common to us with the irrational animals, has blood for its essence. And it, having flowed from the rational fountain, is spirit, not air in motion, but rather a certain representation and character of the divine faculty which Moses calls by its proper name an image, showing by his language that God is the archetypal pattern of rational nature, and that man is the imitation of him, and the image formed after his model; not meaning by man that animal of a double nature, but the most excellent species of the soul which is called mind and reason.

On this account, Moses represents God as calling the blood the life of the flesh, though he is aware that the nature of the flesh has no participation in intellect, but that it does partake of life, as also does our whole body. And the soul of man he names the spirit, meaning by the term man, not the compound being, as I said before, but that Godlike creation by which we reason, the roots of which he stretched to heaven, and fastened it to the outermost rim of the circle of those bodies which we call the fixed stars. For God made man, the only heavenly plant of those which he placed upon the earth, fastening the heads of the others in the mainland, for all of them bend their

heads downwards;" but the face of man he has exalted and directed upwards, that it might have its food of a heavenly and incorruptible nature, and not earthly and perishable. With a view to which, he also rooted in the earth the foundations of our body, removing the most insensible part of it as far as possible from reason; and the outward senses, which are as it were the body-guards of the mind, and the mind itself, he established at a great distance from the earth, and from all things connected with it, and bound it with the periodical revolutions of the air and of the heavens, which are imperishable.

XXIV. Let us then no longer doubt, we who are the disciples of Moses, how man conceived an idea of God who is destitute of all figure, for he was taught the reason of this by the divine oracle, and afterwards he explained it to us. And he spoke as follows:-" He said that the Creator made no soul in any body capable of seeing its Creator by its own intrinsic powers. But having considered that the knowledge of the Creator and the proper understanding of the work of Creation, would be of great advantage to the creature (for such knowledge is the boundary of happiness and blessedness), he breathed into him from above something of his own divine nature. And his divine nature stamped her own impression in an invisible manner on the invisible soul, in order that even the earth might not be destitute of the image of God. But the arche typal pattern was so devoid of all figure, that its very image was not visible, being indeed fabricated in accordance with the model, and accordingly it received not mortal but immortal conceptions. For how could a mortal nature at the same time remain where it was and also emigrate? or how could it see what was here and what was on the other side? or how could it sail round the white sea, and at the same time traverse the whole earth to its furthest boundaries, and inspect the customs and

This idea is the same as that which Ovid has expressed in the beginning of the Metamorphoses —

Pronaque dum spectant animalia cætera terram,
Os homini sublime dedit, cœlumque tueri
Jussit, et erectos ad sidera tollere vultus.

Which may perhaps be translated

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 which he springs, to which his hopes are given.

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