מי יורש קנייני אלוה מ״חWho is the Heir of Divine Things 48
א׳
1[230] Having said what was fitting on these matters, Moses continues, “the birds He did not divide” (Gen. 15:10). He gives the name of birds to the two words or forms of reason, both of which are winged and of a soaring nature. One is the archetypal reason above us, the other the copy of it which we possess.
ב׳
2[231] Moses calls the first the “image of God,” the second the cast of that image. For God, he says, made man not “the image of God” but “after the image” (Gen. 1:27). And thus the mind in each of us, which in the true and full sense is the “man,” is an expression at third hand from the Maker, while between them is the Reason which serves as model for our reason, but itself is the effigies or presentment of God.
ג׳
3[232] Our mind is indivisible in its nature. For the irrational part of the soul received a sixfold division from its Maker who thus formed seven parts, sight, hearing, taste, smell, touch, voice and reproductive faculty. But the rational part, which was named mind, He left undivided. In this he followed the analogy of the heaven taken as a whole.
ד׳
4[233] For we are told that there the outermost sphere of the fixed stars is kept unsevered, while the inner sphere by a sixfold division produces the seven circles of what we call the wandering stars. In fact I regard the soul as being in man what the heaven is in the universe. So then the two reasoning and intellectual natures, one in man and the other in the all, prove to be integral and undivided and that is why we read “He did not divide the birds.”
ה׳
5[234] Our mind is likened to a pigeon, since the pigeon is a tame and domesticated creature, while the turtle-dove stands as the figure of the mind which is the pattern of ours. For the Word, or Reason of God, is a lover of the wild and solitary, never mixing with the medley of things that have come into being only to perish, but its wonted resort is ever above and its study is to wait on One and One only. So then the two natures, the reasoning power within us and the divine Word or Reason above us, are indivisible, yet indivisible as they are they divide other things without number.
ו׳
6[235] The divine Word separated and apportioned all that is in nature. Our mind deals with all the things material and immaterial which the mental process brings within its grasp, divides them into an infinity of infinities and never ceases to cleave them.
ז׳
7[236] This is the result of its likeness to the Father and Maker of all. For the Godhead is without mixture or infusion or parts and yet has become to the whole world the cause of mixture, infusion, division and multiplicity of parts. And thus it will be natural that these two which are in the likeness of God, the mind within us and the mind above us, should subsist without parts or severance and yet be strong and potent to divide and distinguish everything that is.
