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let it have thoughts; but if the apostle says that we must in every way reject old wives' tales and profane novelties of speech, in no way must it be conceded to him to join together things that have no fellowship and to attach things that are incompatible. And rather, he himself, through the things he argues for, might ally himself with us in the things that have been said for the overthrow of his own dogma; for he says that Paul also calls the first Adam a soul, being with a body, having said this well and on behalf of the truth. Did the first man, therefore, the one mentioned by Paul as becoming a living soul, have a certain bestial and irrational soul? And yet the history attests to him no small intellectual grace; 3,1.145 for the animals were brought to him by God, but he was the master of the invention of their names, discerning what was suitable and fitting for each. But also his disobedience and his consent to what was not right and his shame for what he had done and his finding a suitable defense for his transgressions, all these things become a proof of the activity of the mind. Why, then, was the intellectual part of the soul passed over in silence by Paul in the case of Adam? Or is it clear that the remainder is named along with the part, just as in the phrase "To you shall all flesh come," David signifies the whole of humanity by means of the flesh; and Jacob, when sojourning among the Egyptians with seventy-five souls, is not recorded by Scripture as being without mind or without flesh at that time.

But the writer says that the second man from heaven is called spiritual, and he makes this a sign that the man who was mingled with God was without a mind. And yet the refutation of this absurdity is ready at hand from the very things he has quoted. For the one who said, "As is the heavenly one, so also are those who are heavenly," removes us far from such a suspicion. For if those who have believed in the one who came from heaven are themselves also called heavenly by Paul, those who have, as he says, transferred their citizenship to heaven, and the apostle says that as that heavenly one is, so also are these heavenly ones, and no one of those who have accepted the faith is without a mind; it is altogether necessary that this comparison of likeness should become a proof that in him also, in likeness to men, there is a mind. For, he says, "As is the heavenly one, so also are those who are heavenly;" so that they will necessarily confess that the mind is either in all or in none. For just as the properties of the man of dust are seen in those who are from him, so it is necessary according to the apostle's decision that the one who was tempted in all things in our life in a like manner 3,1.146 without sin—and the mind is not sin—should have an affinity with our whole nature. For thus is the apostolic word true, that we are according to him, if it be confessed that he also became according to us, so that by becoming what we are he might make us what he is. Let us then again call to mind the things said by him: "Inasmuch as Paul also calls the former Adam a soul, being with a body and not without a body, but giving the appellation to the whole, even if she herself by herself is also called soul by a comprehension of the spirit." In saying these things he confesses that the three are called by the name of soul by comprehension, as the significance both of the body and of the spirit is included in the same term. But the last, he says, Paul calls a life-giving spirit. What, therefore, he showed to have held sway in that one through the predominant part, giving the appellation over the rest of the things signified, this certainly has the same force in this one as well. For if Adam, because he sinned, is called soul, the man who was mingled with God, because "He committed no sin, neither was deceit found in his mouth," is called spirit as a whole. But he does not accept such a thought; for he says that that one was of the earth, earthy, because the body, formed from the dust, was ensouled. Was then the mind, which he names spirit, not cast down together with the formation in Adam? In what, then, is his likeness to God? And what is the effluence from the divine inbreathing, if not the

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ζέτω νοήματα· εἰ δὲ τοὺς γραώδεις μύθους καὶ τὰς βεβήλους καινοφωνίας κατὰ πάντα τρόπον ἀπωθεῖσθαί φησι δεῖν ὁ ἀπόστολος, οὐδαμῶς συγχωρητέον αὐτῷ συναρμόζειν ἀλλή λοις τὰ ἀκοινώνητα καὶ προσκολλᾶν τὰ ἀσύμβατα. καὶ μᾶλλον δ' ἂν ἡμῖν αὐτὸς δι' ὧν ἐπαγωνίζεται τοῖς εἰρημένοις πρὸς ἀνατροπὴν τοῦ δόγματος αὐτοῦ συμμαχήσειε· φησὶ γὰρ ὅτι καὶ ὁ Παῦλος τὸν πρῶτον Ἀδὰμ ψυχὴν καλεῖ μετὰ σώ ματος οὖσαν, καλῶς τοῦτο καὶ ὑπὲρ τῆς ἀληθείας εἰπών. ἆρα οὖν ὁ πρῶτος ἄνθρωπος, ὁ εἰς ψυχὴν ζῶσαν παρὰ τοῦ Παύλου μνημονευθείς, κτηνείαν τινὰ ψυχὴν εἶχε καὶ ἄλογον; καὶ μὴν οὐκ ὀλίγην αὐτῷ προσμαρτυρεῖ τὴν διανοητικὴν χάριν ἡ ἱστορία· προσήγετο μὲν γὰρ αὐτῷ παρὰ τοῦ θεοῦ τὰ 3,1.145 ζῷα, τῆς δὲ τῶν ὀνομάτων εὑρέσεως ἐκεῖνος κύριος ἦν, τὸ προσφυὲς καὶ ἁρμόδιον ἑκάστῳ περινοῶν. ἀλλὰ καὶ ἡ παρακοὴ καὶ ἡ περὶ τὰ μὴ δέοντα συνδιάθεσις καὶ ἡ ἐπὶ τοῖς πεπραγμένοις αἰσχύνη καὶ τὸ πρόσφορον ἐπὶ τοῖς ἐγκλήμασιν ἀπολογίαν εὑρεῖν, πάντα ταῦτα τῆς κατὰ τὸν νοῦν ἐνεργείας ἀπόδειξις γίνεται. τί δήποτε τοίνυν παρεσιω πήθη παρὰ τοῦ Παύλου τὸ νοερὸν τῆς ψυχῆς ἐπὶ τοῦ Ἀδάμ; ἢ δῆλον ὅτι τῷ μέρει συνονομάζεται τὸ λειπόμενον, ὡς τῷ Πρὸς σὲ πᾶσα σὰρξ ἥξει διὰ τῆς σαρκὸς ὅλον σημαίνει ὁ ∆αβὶδ τὸ ἀνθρώπινον· καὶ ὁ Ἰακὼβ ἐν ἑβδομήκοντα πέντε ψυχαῖς τοῖς Αἰγυπτίοις ἐπιξενούμενος οὐκ ἄνους οὐδὲ ἄσαρκος κατὰ τὸν χρόνον ἐκεῖνον ὑπὸ τῆς γραφῆς ἱστορεῖται.

Ἀλλά φησιν ὁ λογογράφος ὅτι ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ πνευματικὸς λέγεται καὶ τοῦτο σημεῖον ποιεῖται τοῦ ἄνουν εἶναι τὸν τῷ θεῷ συγκραθέντα ἄνθρωπον. καίτοι πρόχειρος τῆς ἀτοπίας ὁ ἔλεγχος ἐξ αὐτῶν, ὧν παρέθετο. ὁ γὰρ εἰπὼν Οἷος ὁ ἐπου ράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι πόρρω τῆς τοιαύτης ὑπονοίας ἀφίστησιν. εἰ γὰρ οἱ πεπιστευκότες τῷ ἐξ οὐρανῶν ἥκοντι καὶ αὐτοὶ παρὰ τοῦ Παύλου ἐπουράνιοι λέγονται, οἱ μετατεθεικότες, καθώς φησιν, εἰς οὐρανοὺς τὸ πολίτευμα, καὶ οἷος ἐκεῖνος ὁ ἐπουράνιος, τοιούτους εἶναι καὶ τούτους τοὺς ἐπουρανίους φησὶν ὁ ἀπόστολος, οὐδεὶς δὲ ἄνους τῶν παραδεξαμένων τὴν πίστιν· ἀνάγκη πᾶσα τὴν ὁμοιωτικὴν ταύτην σύγκρισιν ἀπόδειξιν γενέσθαι τοῦ καθ' ὁμοιότητα τῶν ἀνθρώπων καὶ ἐν ἐκείνῳ τὸν νοῦν εἶναι. Οἷος γάρ, φησίν, ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· ὥστε ἢ ἐν πᾶσι τὸν νοῦν ἢ ἐν οὐδενὶ κατ' ἀνάγκην ὁμολογήσουσιν. ὥσπερ γὰρ τὰ τοῦ χοϊκοῦ ἰδιώματα τοῖς ἐξ ἐκείνου ἐνθεωρεῖται, οὕτως ἐπάναγκες κατὰ τὴν τοῦ ἀποστόλου ἀπόφασιν τὸν κατὰ πάντα πεπειραμένον τοῦ ἡμετέρου βίου καθ' ὁμοιότητα 3,1.146 χωρὶς ἁμαρτίαςὁ δὲ νοῦς ἁμαρτία οὐκ ἔστιπρὸς πᾶσαν ἡμῶν οἰκείως ἔχειν τὴν φύσιν. οὕτω γὰρ τὸ ἀποστολι κὸν ἀληθεύεται τὸ ἡμᾶς κατ' ἐκεῖνον εἶναι, εἰ ὁμολογηθείη κἀκεῖνος καθ' ἡμᾶς γεγενῆσθαι, ἵνα ἐκ τοῦ γενέσθαι οἷος ἡμεῖς ἡμᾶς ποιήσῃ οἷος ἐκεῖνος. Πάλιν τοίνυν τῶν παρ' αὐτοῦ ῥηθέντων ἐπιμνησθησώμεθα· Καθὸ καὶ τὸν πρότερον Ἀδὰμ ὁ Παῦλος ψυχὴν καλεῖ μετὰ σώματος οὖσαν καὶ οὐκ ἄνευ σώματος, τῷ δὲ ὅλῳ τὴν ἐπωνυμίαν διδοῦσαν, κἂν ἐφ' ἑαυτῆς καὶ αὐτὴ κατὰ σύλληψιν τοῦ πνεύματος καλῆται ψυχή. ταῦτα λέγων ὁμολογεῖ τὰ τρία κατὰ σύλληψιν τῷ τῆς ψυχῆς καλεῖσθαι ὀνόματι ὡς περιει λημμένης τῆς τε τοῦ σώματος καὶ τῆς τοῦ πνεύματος ἐν τῷ αὐτῷ σημασίας. ἀλλὰ τὸν ἔσχατον, φησί, πνεῦμα ζωο ποιοῦν ὁ Παῦλος καλεῖ. ὅπερ οὖν ἐν ἐκείνῳ διὰ τοῦ πλεονά ζοντος κεκρατηκέναι τὴν ἐπωνυμίαν κατὰ τῶν λοιπῶν τῶν σημαινομένων ἔδειξε, τοῦτο πάντως καὶ ἐπὶ τούτου τὴν ἴσην δύναμιν ἔχει. εἰ γὰρ ὁ Ἀδάμ, ἐπειδὴ ἥμαρτε, ψυχὴ λέγεται, ὁ τῷ θεῷ ἐγκραθεὶς ἄνθρωπος, ἐπειδὴ Ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, πνεῦμα τὸ ὅλον κατονομάζεται. ἀλλ' οὐ καταδέχεται τὴν τοιαύτην διάνοιαν· φησὶ γὰρ ἐκεῖνον μὲν ἐκ γῆς χοϊκόν, διότι τὸ σῶμα ἐκ τοῦ χοῦ πλασθὲν ἐψυχώθη. ἆρα ὁ νοῦς, ὅπερ ὀνομάζει πνεῦμα, οὐ συγκατεβλήθη τῷ κατὰ τὸν Ἀδὰμ πλάσματι; οὐκοῦν ἐν τίνι αὐτῷ ἡ πρὸς τὸν θεὸν ὁμοιότης; τίς δὲ ἡ ἐκ τοῦ θείου ἐμφυσήματος ἀπορροή, εἰ μὴ ὁ