Chapter XXVII.—Soul and Body Conceived, Formed and Perfected in Element Simultaneously.

How, then, is a living being conceived? Is the substance of both body and soul formed together at one and the same time? Or does one of them precede the other in natural formation? We indeed maintain that both are conceived, and formed, and perfectly simultaneously, as well as born together; and that not a moment’s interval occurs in their conception, so that, a prior place can be assigned to either.206    Comp. De Resurr. Carnis, xlv. Judge, in fact, of the incidents of man’s earliest existence by those which occur to him at the very last. As death is defined to be nothing else than the separation of body and soul,207    So Plato, Phædo, p. 64. life, which is the opposite of death, is susceptible of no other definition than the conjunction of body and soul.  If the severance happens at one and the same time to both substances by means of death, so the law of their combination ought to assure us that it occurs simultaneously to the two substances by means of life. Now we allow that life begins with conception, because we contend that the soul also begins from conception; life taking its commencement at the same moment and place that the soul does. Thus, then, the processes which act together to produce separation by death, also combine in a simultaneous action to produce life. If we assign priority to (the formation of) one of the natures, and a subsequent time to the other, we shall have further to determine the precise times of the semination, according to the condition and rank of each. And that being so, what time shall we give to the seed of the body, and what to the seed of the soul? Besides, if different periods are to be assigned to the seminations then arising out of this difference in time, we shall also have different substances.208    Materiæ. For although we shall allow that there are two kinds of seed—that of the body and that of the soul—we still declare that they are inseparable, and therefore contemporaneous and simultaneous in origin. Now let no one take offence or feel ashamed at an interpretation of the processes of nature which is rendered necessary (by the defence of the truth). Nature should be to us an object of reverence, not of blushes. It is lust, not natural usage, which has brought shame on the intercourse of the sexes.  It is the excess, not the normal state, which is immodest and unchaste: the normal condition has received a blessing from God, and is blest by Him: “Be fruitful, and multiply, (and replenish the earth.)”209    Gen. i. 28. Excess, however, has He cursed, in adulteries, and wantonness, and chambering.210    Lupanaria. Well, now, in this usual function of the sexes which brings together the male and the female in their common intercourse, we know that both the soul and the flesh discharge a duty together: the soul supplies desire, the flesh contributes the gratification of it; the soul furnishes the instigation, the flesh affords the realization. The entire man being excited by the one effort of both natures, his seminal substance is discharged, deriving its fluidity from the body, and its warmth from the soul. Now if the soul in Greek is a word which is synonymous with cold,211    See above, c. xxv. p. 206. how does it come to pass that the body grows cold after the soul has quitted it? Indeed (if I run the risk of offending modesty even, in my desire to prove the truth), I cannot help asking, whether we do not, in that very heat of extreme gratification when the generative fluid is ejected, feel that somewhat of our soul has gone from us? And do we not experience a faintness and prostration along with a dimness of sight?  This, then, must be the soul-producing seed, which arises at once from the out-drip of the soul, just as that fluid is the body-producing seed which proceeds from the drainage of the flesh.  Most true are the examples of the first creation. Adam’s flesh was formed of clay. Now what is clay but an excellent moisture, whence should spring the generating fluid?  From the breath of God first came the soul. But what else is the breath of God than the vapour of the spirit, whence should spring that which we breathe out through the generative fluid? Forasmuch, therefore, as these two different and separate substances, the clay and the breath, combined at the first creation in forming the individual man, they then both amalgamated and mixed their proper seminal rudiments in one, and ever afterwards communicated to the human race the normal mode of its propagation, so that even now the two substances, although diverse from each other, flow forth simultaneously in a united channel; and finding their way together into their appointed seed-plot, they fertilize with their combined vigour the human fruit out of their respective natures.  And inherent in this human product is his own seed, according to the process which has been ordained for every creature endowed with the functions of generation. Accordingly from the one (primeval) man comes the entire outflow and redundance of men’s souls—nature proving herself true to the commandment of God, “Be fruitful, and multiply.”212    Gen. i. 28. For in the very preamble of this one production, “Let us make man,”213    Ver. 26. man’s whole posterity was declared and described in a plural phrase, “Let them have dominion over the fish of the sea,” etc.214    Ver. 26. And no wonder: in the seed lies the promise and earnest of the crop.

CAPUT XXVII.

Quomodo igitur animal conceptum? simulne conflata utriusque substantia corporis animaeque, an altera earum praecedente? imo simul ambas et concipi, et confici, et perfici dicimus, sicut et 0695A promi, nec ullum intervenire momentum in conceptu, quo locus ordinetur. Recogita enim de novissimis prima, si mors non aliud determinatur, quam disjunctio corporis animaeque; contrarium morti vita non aliud definietur, quam conjunctio corporis animaeque. Si disjunctio simul utrique substantiae accidit per mortem, hoc debet conjunctionis forma mandasse pariter obvenientis per vitam utrique substantiae. Porro vitam a conceptu agnoscimus, quia animam a conceptu vindicamus. Exinde enim vita, quo anima: pariter ergo in vitam compinguntur, quae pariter in mortem separantur. Tunc si alteri primatum damus, alteri secundatum, seminis quoque discernenda sunt tempora, pro statu ordinis; et quando collocabitur corporis semen, 0695B quando animae; imo si tempora seminum dividentur, et materiae diversae habebuntur, ex distantia temporum. Nam etsi duas species confitebimur seminis, corporalem et animalem, indiscretas tamen vindicamus, et hoc modo contemporales, ejusdemque momenti. Ne itaque pudeat necessariae interpretationis: natura veneranda est, non crubescenda. Concubitum libido, non conditio foedavit. Excessus, non status est impudicus. Siquidem benedictus status apud Deum (Gen. II): Crescite, et in multitudinem proficite. Excessus vero maledictus, adulteria, et stupra, et lupanaria. In hoc itaque solemni sexuum officio, quod marem ac foeminam miscet, in concubitu dico communi, scimus et animam et carnem simul fungi: animam concupiscentia, carnem opera; animam instinctu, carnem actu. Unico igitur impetu 0695C utriusque, toto homine concusso, despumatur 0696A semen totius hominis, habens ex corporali substantia humorem, ex animali calorem. Et si frigidum nomen est anima Graecorum , quare corpus, exempta ea, friget? Denique, ut adhuc verecundia magis pericliter quam probatione, in illo ipso voluptatis ultimo aestu quo genitale virus expellitur, nonne aliquid de anima quoque sentimus exire, atque adeo marcescimus et devigescimus cum lucis detrimento? Hoc erit semen animale protinus ex animae destillatione, sicut et virus illud corporale semen ex carnis defaecatione. Fidelissima primordii exempla. De limo caro in Adam: quid aliud limus, quam liquor opimus? Inde erit genitale virus. Ex adflatu Dei anima: quid aliud adflatus Dei, quam vapor spiritus? Inde erit, quod per virus illud efflamus. Cum igitur 0696B in primordio duo diversa atque divisa, limus et flatus, unum hominem coegissent, confusae substantiae ambae jam in uno semina quoque sua miscuerunt, atque exinde generi propagando formam tradiderunt; ut nunc duo, licet diversa, etiam unita pariter effluant, pariterque insinuata sulco et arvo suo, pariter hominem ex utraque substantia effruticent, in quo rursus semen suum insit secundum genus, sicut omni conditioni genitali praestitutum est. Igitur ex uno homine tota haec animarum redundatia agitur , observante scilicet natura Dei edictum: Crescite, et in multitudinem proficite. Nam et in ipsa praefatione operis unius (Gen., I): Faciamus hominem, universa posteritas pluraliter praedicata est: Et praesint piscibus maris. Nihil mirum, repromissio segetis in 0696C semine.