De Cherubim

But it is, perhaps, possible that in some cases a virgin soul may be polluted by intemperate passions, and so become impure. On which account the sacred oracle has been cautious, calling God the husband, not of a virgin, for a virgin is subject to change and to mortality, but of virginity; of an idea, that is to say, which is always existing in the same principles and in the same manner. For as all things endowed with distinctive qualities are by nature liable to origination and to destruction, so those archetypal powers, which are the makers of those particular things, have received an imperishable inheritance in their turn.

Therefore is it seemly that the uncreated and unchangeable God should ever sow the ideas of immortal and virgin virtues in a woman who is transformed into the appearance of virginity? Why, then, O soul, since it is right for you to dwell as a virgin in the house of God, and to cleave to wisdom, do you stand aloof from these things, and rather embrace the outward sense, which makes you effeminate and pollutes you? Therefore, you shall bring forth an offspring altogether polluted and altogether destructive, the fratricidal and accursed Cain, a possession not to be sought after; for the name Cain being interpreted means possession.

And one may wonder at the kind of narration which the Jewish lawgiver frequently employs in many instances, where he departs from the usual style. For after giving the history of those parents of the human race who were created out of the earth, he begins to relate the story of the first-born of human parents, concerning whom he says absolutely nothing, as if he had already frequently mentioned his name, and were not now bringing it forward for the first time. Accordingly, he simply says that "she brought forth Cain." What sort of being was he, O writer; and what have you ever said about him before of either great or small importance?

And yet you are not ignorant of the importance of a proper application of [*](Genesis xviii. 11. )

Since, therefore, it was not owing to inexperience or to ignorance of according to what persons he ought to give names, that he appears to have discarded his usual practise in the case of Cain, we must now consider on what account he thus named those who were born of our first parents, rather mentioning the name in an incidental way than actually giving it. And the cause, as it appears to me, according to the best conjecture that I can form, is this.

All the rest of the human race gives names to things which are different from the things themselves, so that the thing which we see is one thing, but the name which we give it is another; but in the history of Moses the names which he affixes to things are the most conspicuous energies of the things themselves, so that the thing itself is at once of necessity its name, and is in no respect different from the name which is imposed on it. And you may learn this more clearly from the previous example which I have mentioned.

When the mind which is in us, and let it be called Adam, meeting with the outward sense, according to which all living creatures appear to exist (and that is called Eve), having conceived a desire for connection, is associated with this outward sense, that one conceives as in a net, and hunts after the external object of outward sense naturally. For by means of the eyes it arrives at a conception of colour, by the ears it conceives sound, by the nostrils it arrives at a conception of smells, of flavours by the organs of taste, and of all substance by those of touch; and having thus conceived it becomes pregnant, and immediately it is in labour, and brings forth the greatest of all the evils of the soul, namely, vain opinion, for it conceives an opinion that everything that it has seen, that it has heard, that it has tasted, that it has smelled, or that it has [*](Genesis iv. 25. )

And there is nothing unnatural in its receiving this impression, for there was a time once when the mind had no conversation with the outward sense, and had no outward sense, being very far removed from all things which were gregarious and in the habit of associating together, and itself resembling those solitary animals which feed by themselves. Accordingly as at that time it was classed by itself it did not touch any body, inasmuch as it had no organ in itself by which to take hold of external objects, but it was blind, and devoid of power, not being such a being as most people call a person when they see any one deprived of his eyes, for such a person is destitute of only one external sense, and has great and abundant vigour in the others.

But this mind, being curtailed of all the faculties which are derived from the outward senses, and being really powerless, being but the half of a perfect soul, destitute of the faculty by which it might naturally be able to conceive bodies, being but a fragment of itself, deprived of its kindred organs, and as such unfortunately is wholly deprived of these organs of the external senses on which it might rely as on a staff, and by which it might have been able to support itself when tottering. From which cause a great darkness is spread over all bodies, so that nothing can be visible through it; for there was no outward sense by which things could be distinguished.

God therefore, wishing to give it the faculty of comprehending not only incorporeal but also solid bodies, filled up the entire soul, attaching a second portion to that which he had already created, which he called appellatively woman, and by an especial name Eve, intimating the outward sense by a metaphorical expression.