מי יורש קנייני אלוה י״אWho is the Heir of Divine Things 11
א׳
1[52] This life of the senses, then, which he calls Masek, has for her son each one among us who honours and admires the nurse and foster-mother of our mortal race, that is Sense, on whose just-fashioned form the earthly mind, called Adam, looked and gave the name of what was his own death to her life.
ב׳
2[53] “For Adam,” it says, “called the name of his wife ‘Life,’ because she is the mother of all things living” (Gen. 3:20), that is doubtless of those who are in truth dead to the life of the soul. But those who are really living have Wisdom for their mother, but Sense they take for a bond-woman, the handiwork of nature made to minister to knowledge.
ג׳
3[54] The name of the child born of the life which we have explained as the “life from a kiss” he puts before us as Damascus, which is interpreted as “the blood of a sackcloth robe.” By sackcloth robe he intimates the body, and by blood the “blood-life,” and the symbolism is very powerful and apt.
ד׳
4[55] We use “soul” in two senses, both for the whole soul and also for its dominant part, which properly speaking is the soul’s soul, “just as the eye can mean either the whole orb, or the most important part, by which we see. And therefore the lawgiver held that the substance of the soul is twofold, blood being that of the soul as a whole, and the divine breath or spirit that of its most dominant part. Thus he says plainly “the soul of every flesh is the blood” (Lev. 17:11).
ה׳
5[56] He does well in assigning the blood with its flowing stream to the riot of the manifold flesh, for each is akin to the other. On the other hand he did not make the substance of the mind depend on anything created, but represented it as breathed upon by God. For the Maker of all, he says, “blew into his face the breath of life, and man became a living soul” (Gen. 2:7); just as we are also told that he was fashioned after the image of his Maker (Gen. 1:27).
