A Treatise on the Cherubim and On the Flaming Sword and On the First-Born Child of Man, Cain.

 I. (1) And God cast out Adam, and placed him opposite the paradise of happiness and he placed there the cherubim and a flaming sword, which turned e

 II. (4) And we must speak of the causes of her first flight, and then again of her second perpetual banishment. Before the names of the two were chang

 III. (9) And they shall undergo eternal banishment, God himself confirming their expulsion, when he bids the wise man obey the word spoken by Sarah, a

 IV. (11) Then also, The flaming sword and the cherubim have an abode allotted to them exactly in front of paradise. The expression, in front, is u

 V. (14) Now of the kind of opposition of place which is connected with standing in front of a judge for judgment, we have an example in the case of th

 VI. (18) This, then, is the meaning of coming in front of one's judge, when brought up for judgment. But the case of coming in front of any one which

 VII. (21) But we must now consider what the figurative allusions are which are enigmatically expressed in the mention of the cherubim and of the flami

 VIII. (25) This, then, is one of the systems, according to which what is said of the cherubim may be understood allegorically. But we must suppose tha

 IX. (27) I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a

 X. (31) Do you not see that even the wise Abraham, when he began to measure everything with a reference to God, and to leave nothing to the creature,

 XI. (35) But these pursuits, although they are destitute of the organs of speech, will, nevertheless, through the medium of actions, utter a language

 XII. (40) And Adam knew his wife, and she conceived and brought forth Cain and she said I have gotten a man by means of the Lord and he caused her

 XIII. (43) But we must begin our explanation of these mysteries in this way. A husband unites with his wife, and the male human being with the female

 XIV. (48) Now I bid ye, initiated men, who are purified, as to your ears, to receive these things, as mysteries which are really sacred, in your inmos

 XV. (51) 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

 XVI. (53) And one may wonder at the kind of narration which the Jewish lawgiver frequently employs in many instances, where he departs from the usual

 XVII. (56) 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

 XVIII. (58) And there is nothing unnatural in its receiving this impression, for there was a time once when the mind had no conversation with the outw

 XIX. (61) And she, the first moment that she was born, pours forth abundant light in a flood into the mind through each of her subordinate parts, as t

 XX. (65) This is that disposition in us which Moses characterised when he gave Cain his name, a name which being interpreted means possession, Cain hi

 XXI. (67) And Laban, who relied greatly on his distinctive qualities, appears to me to have afforded great amusement to Jacob, who was beyond all othe

 XXII. (71) But if you were to become changed, and to become possessed of the senses which you ought to have, you would then affirm that everything was

 XXIII. (74) It follows inevitably that he who is held in bondage by these two masters can never enjoy even a dream of freedom for it is only by a fli

 XXIV. (77) For, says he, the enemy has said, I will pursue and take captive. Who, then, could be a more determined enemy to the soul than he who out

 XXV. (84) And let us now consider with what magnificent fitness and with what divine majesty he speaks of these things. Let us consider the expression

 XXVI. (87) And on this account too Moses calls the sabbath, which name being interpreted means rest, the sabbath of God.[Le 23:2.] Touching upon t

 XXVII. And it has been shown that it is suitable to his character to keep festival sabbaths therefore and festivals belong to the great Cause of all

 XXVIII. (94) Such are the festivals of those who call themselves happy men, and even while they confine their unseemly conduct within their houses and

 XXIX. (98) Since, therefore, he thus invisibly enters into this region of the soul, let us prepare that place in the best way the case admits of, to b

 XXX. (101) If therefore we call the invisible soul the terrestrial habitation of the invisible God, we shall be speaking justly and according to reaso

 XXXI. (106) Such a house then being prepared in the race of mankind, all things on earth will be filled with good hopes, expecting the return of the p

 XXXII. (113) Thus, therefore, putting all these things together, God appropriated the dominion over them all to himself, but the use and enjoyment of

 XXXIII. (116) But the mind is my peculiar place of abode. Is this the language of the mistaken conjecturer, of the former of erroneous opinions, of th

 XXXIV. (120) For all mortals, being compared with one another, are looked upon as natives of the soil, and nobly born persons, all enjoying equal hono

 XXXV. (124) As all things then are confessed to be the possessions of God, and proved to be so by sound reasonings and testimonies, which cannot possi

XXXIV. (120) For all mortals, being compared with one another, are looked upon as natives of the soil, and nobly born persons, all enjoying equal honours, and equal rank; but by God they are looked upon as strangers and sojourners; for each of us has come into this world as to a new city, in which he had no share before his birth, and having come into it he dwells here, until he has completed the period of life allotted to him. (121) At the same time, also, this doctrine of exceeding wisdom is introduced, that the Lord God is the only real citizen, and that every created being is but a stranger and a sojourner. But those who are called citizens are called so rather in consequence of a slight misapplication of the name than in strict truth. And it is a sufficient gift to wise men--if considered comparatively with the only true citizen, God--for them to have the rank of strangers and sojourners. With respect to foolish men, of them there is absolutely no one who is a stranger or sojourner in the city of God, but such an one is found to be utterly an exile. And this is implied in what he said besides as a most authoritative doctrine, "The land shall not be utterly sold away." Nor did God add "by whom," in order that from that point being passed over in silence, he who was not wholly uninitiated in natural philosophy, might be benefited in respect of knowledge. (122) Therefore, if you consider the matter, you will find that all men, and especially those who have been alluded to as giving gratuitously, sell rather than give; and that they, who we fancy are receiving favours, are, in reality, purchasing the benefits which they derive; for they who give, hoping to receive a requital, such as praise or honour, and seeking for a return of the favour which they are conferring, under the specious name of a gift, are, in reality, making a bargain. Since it is usual, for those who sell, to receive a price in return for what they part with; but they who, receiving presents, feel anxiety to make a return for them, and make such a return in due season, they in reality perform the part of purchasers; for as they know how to receive, so also do they know how to requite. (123) But God distributes his good things, not like a seller vending his wares at a high price, but he is inclined to make presents of everything, pouring forth the inexhaustible fountains of his graces, and never desiring any return; for he has no need of anything, nor is there any created being competent to give him a suitable gift in return.