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man, in 11.27.2 the image of God He made him.” And next, dividing the composite being in his account into both the visible body and that which is intelligible according to the soul, he adds: “And God took dust from the earth and formed man and breathed into his face the breath of life, and man became a living 11.27.3 soul.” But he also says that he was made a ruler and king over all things on the earth. So he says: “And God said, ‘Let us make man in our image and after our likeness, and let them have dominion over the fish of the sea and over the birds of the air and over the cattle and over all the earth. And God made man in his image, in the image of God 11.27.4 he made him.’” But how else could an image and likeness of God be conceived, except according to the powers in God and according to the likeness of virtue? Now listen to what Plato says in the *Alcibiades*, as if he were a disciple of Moses in these matters: 11.27.5 “Can we say, then, what is more divine in the soul than this, which is concerned with knowing 11.27.5 and thinking? We cannot. This part of it, then, resembles God; and one who looks at this and knows all that is divine, both God and wisdom, would thus best know himself as well. It seems so. Therefore, just as mirrors are clearer and purer and brighter than the reflection in the eye, so also is God purer and brighter than the best part of our soul? It seems so, Socrates. By looking at God, then, we would be using that most beautiful mirror for human things with respect to the virtue of the soul, and in this way we would best see and know ourselves. Yes.” 11.27.6 This is in the *Alcibiades*. But in the *On the Soul* [Phaedo] he interprets these matters more broadly: “Shall we assume then, he said, two kinds of beings, the one visible, the other invisible? Let us assume it, he said. And that the invisible is always the same, but the visible never 11.27.7 the same? Let us assume this also, he said. Come now, said he, is not one part of ourselves body, and the other soul? Nothing else, he said. To which kind, then, would we say the body is more like and more akin? In every way, certainly, to the visible. What about the soul? Visible or invisible? Not by men, at least, Socrates, he said. But surely we were speaking of things visible and not visible to the nature of 11.27.8 men, or do you think to some other? To that of men. What then do we say about the soul? That it is visible or invisible? Not visible. Invisible then? Yes. Therefore the soul is more like the invisible than the body is, and the body is more like the visible. Absolutely necessary, 11.27.9 Socrates. Were we not saying long ago, that when the soul uses the body to investigate something, either through seeing or hearing or some other sense—for this is what it means to investigate through the body—then it is dragged by the body to those things that are never the same, and it wanders and is confused and dizzy as if drunk, inasmuch as it is grasping such 11.27.10 things? Certainly. But when it investigates by itself, it goes to that which is pure and always existing and immortal and unchanging, and being akin to it, it is always with it, whenever it is by itself and is able to be so; and it ceases from its wandering and is always constant and unchanging in relation to those things, inasmuch as it is grasping such things. And this state of it 11.27.11 is called wisdom. You speak absolutely well and truly, he said, Socrates. To which kind, then, does it seem to you, both from what was said before and what is being said now, that the soul is more like and more akin? Everyone, it seems to me, he said, would agree, Socrates, from this method of inquiry, even the slowest learner, that the soul is in every way more like that which is always the same 11.27.12 than to that which is not. And what of the body? It is like the other. Consider it this way also: that when soul and body are in the same thing, nature commands the one to serve and be ruled, and the other to rule and be master; and according to this, again, which of them seems to you to be like the

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τὸν ἄνθρωπον, κατ' 11.27.2 εἰκόνα θεοῦ ἐποίησεν αὐτόν.» καὶ ἑξῆς τὸν σύνθετον τῷ λόγῳ διαιρῶν εἴς τε τὸ φαινόμενον σῶμα καὶ εἰς τὸν κατὰ ψυχὴν νοούμενον ἐπιλέγει· «Καὶ ἔλαβεν ὁ θεὸς χοῦν ἀπὸ τῆς γῆς καὶ ἔπλασε τὸν ἄνθρωπον καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν 11.27.3 ζῶσαν.» ἀλλὰ καὶ ἀρχικόν φησιν αὐτὸν καὶ βασιλικὸν γεγονέναι τῶν ἐπὶ γῆς ἁπάντων. λέγει οὖν· «Καὶ εἶπεν ὁ θεός· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν, καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς. καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον ἐν εἰκόνι αὐτοῦ, κατ' εἰκόνα θεοῦ 11.27.4 ἐποίησεν αὐτόν.» πῶς δ' ἂν ἄλλως εἰκὼν ἐπινοοῖτο θεοῦ καὶ ὁμοίωμα ἢ κατὰ τὰς ἐν τῷ θεῷ δυνάμεις καὶ κατὰ τὴν τῆς ἀρετῆς ὁμοιότητα; Μωσεῖ δὴ καὶ ἐν τούτοις ὥσπερ μεμαθητευμένος ὁ Πλάτων ἐπάκουσον ἐν τῷ Ἀλκιβιάδῃ οἷά φησιν· 11.27.5 «Ἔχομεν οὖν εἰπεῖν ὅ τι τῆς ψυχῆς ἐστι θειότατον ἢ τοῦτο περὶ ὃ εἰδέναι 11.27.5 τε καὶ φρονεῖν ἐστιν; Οὐκ ἔχομεν. Τῷ θεῷ ἄρα τοῦτο ἔοικεν αὐτῆς· καί τις εἰς τοῦτο βλέπων καὶ πᾶν τὸ θεῖον γνούς, θεόν τε καὶ φρόνησιν, οὕτω καὶ ἑαυτὸν ἂν γνοίη μάλιστα. Φαίνεται. Ἆρ' οὖν, ὅθ' ὥσπερ κάτοπτρά ἐστι σαφέστερα τοῦ ἐν τῷ ὀφθαλμῷ ἐνόπτρου καὶ καθαρώτερα καὶ λαμπρότερα, οὕτω καὶ ὁ θεὸς τοῦ ἐν τῇ ἡμετέρᾳ ψυχῇ βελτίστου καθαρώτερόν τε καὶ λαμπρότερον τυγχάνει ὄν; Ἔοικέ γε, ὦ Σώκρατες. Εἰς τὸν θεὸν ἄρα βλέποντες ἐκείνῳ καλλίστῳ ἐνόπτρῳ χρῴμεθ' ἂν καὶ τῶν ἀνθρωπίνων εἰς τὴν ψυχῆς ἀρετὴν καὶ οὕτως ἂν μάλιστα ὁρῷμεν καὶ γινώσκοιμεν ἡμᾶς αὐτούς. Ναί.» 11.27.6 Ταῦτα μὲν ἐν τῷ Ἀλκιβιάδῃ. ἐν δὲ τῷ Περὶ ψυχῆς ὅπως πλατύτερον ἑρμηνεύει τὰ κατὰ τοὺς τόπους· «Θῶμεν οὖν βούλει, ἔφη, δύο εἴδη τῶν ὄντων, τὸ μὲν ὁρατόν, τὸ δὲ ἀειδές; Θῶμεν, ἔφη. Καὶ τὸ μὲν ἀειδὲς ἀεὶ κατὰ ταὐτὰ ἔχον, τὸ δὲ ὁρατὸν μηδέ11.27.7 ποτε κατὰ ταὐτά; Καὶ ταῦτα, ἔφη, θῶμεν. Φέρε δή, ἦ δ' ὅς, ἄλλο τι δὴ ἡμῶν αὐτῶν τὸ μὲν σῶμά ἐστι, τὸ δὲ ψυχή; Οὐδὲν ἄλλο, ἔφη. Ποτέρῳ οὖν ὁμοιότερον τῷ εἴδει φαῖμεν ἂν εἶναι καὶ ξυγγενέστερον τὸ σῶμα; Πανταχῇ τοῦτό γε δὴ τῷ ὁρατῷ. Τί δὲ ἡ ψυχή; ὁρατὸν ἢ ἀειδές; Οὐχ ὑπὸ ἀνθρώπων γε, ὦ Σώκρατες, ἔφη. Ἀλλὰ μὴν ἡμεῖς γε τὰ ὁρατὰ καὶ τὰ μὴ τῇ τῶν ἀνθρώπων 11.27.8 φύσει ἐλέγομεν, ἢ ἄλλῃ τινὶ οἴει; Τῇ τῶν ἀνθρώπων. Τί οὖν περὶ ψυχῆς λέγομεν; ὁρατὸν ἢ ἀόρατον εἶναι; Οὐχ ὁρατόν. Ἀειδὲς ἄρα; Ναί. Ὁμοιότερον ἄρα ψυχὴ σώματός ἐστι τῷ ἀειδεῖ, τὸ δὲ τῷ ὁρατῷ. Πᾶσα ἀνάγκη, 11.27.9 ὦ Σώκρατες. Οὐκοῦν καὶ πάλαι ἐλέγομεν, ὅτι ἡ ψυχὴ ὅταν μὲν τῷ σώματι χρῆται εἰς τὸ σκοπεῖν τι, ἢ διὰ τοῦ ὁρᾶν ἢ διὰ τοῦ ἀκούειν ἢ δι' ἄλλης τινὸς αἰσθήσεως τοῦτο γάρ ἐστι τὸ διὰ τοῦ σώματος σκοπεῖν τι, τότε μὲν ἕλκεται ὑπὸ τοῦ σώματος εἰς ταῦτα τὰ μηδέποτε κατὰ ταὐτὰ ἔχοντα καὶ αὐτὴ πλανᾶται καὶ ταράττεται καὶ ἰλιγγιᾷ ὥσπερ μεθύουσα, ἅτε τοιούτων 11.27.10 ἐφαπτομένη; Πάνυ γε. Ὅταν δὲ αὐτὴ καθ' αὑτὴν σκοπῇ, ἐκεῖσε οἴχεται εἰς τὸ καθαρὸν καὶ ἀεὶ ὂν καὶ ἀθάνατον καὶ ὡσαύτως ἔχον, καὶ ὡς ξυγγενὴς οὖσα αὐτοῦ ἀεὶ μετ' ἐκείνου τε γίνεται, ὅταν περ αὐτὴ καθ' αὑτὴν γένηται καὶ ἐνῇ αὐτῇ, καὶ πέπαυταί τε τοῦ πλάνου καὶ περὶ ἐκεῖνα ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχει, ἅτε τοιούτων ἐφαπτομένη. καὶ τοῦτο αὐτῆς τὸ 11.27.11 πάθημα φρόνησις κέκληται. Παντάπασιν, ἔφη, καλῶς καὶ ἀληθῆ λέγεις, ὦ Σώκρατες. Ποτέρῳ οὖν αὖ σοι δοκεῖ τῷ εἴδει καὶ ἐκ τῶν πρόσθεν καὶ ἐκ τῶν νῦν λεγομένων ἡ ψυχὴ ὁμοιότερον εἶναι καὶ ξυγγενέστερον; Πᾶς ἂν ἔμοιγε δοκεῖ, ἦ δ' ὅς, συγχωρῆσαι, ὦ Σώκρατες, ἐκ ταύτης τῆς μεθόδου καὶ ὁ δυσμαθέστατος ὅτι ὅλῳ καὶ παντὶ ὁμοιότερόν ἐστιν ψυχὴ τῷ ἀεὶ ὡσαύτως 11.27.12 ἔχοντι μᾶλλον ἢ τῷ μή. Τί δὲ τὸ σῶμα; Τῷ ἑτέρῳ. Ὅρα δὴ καὶ τῇδε· ὅτι ἐπειδὰν ἐν τῷ αὐτῷ ὦσι ψυχὴ καὶ σῶμα, τῷ μὲν δουλεύειν καὶ ἄρχεσθαι ἡ φύσις προστάττει, τῇ δὲ ἄρχειν καὶ δεσπόζειν· καὶ κατὰ ταῦτα αὖ πότερόν σοι δοκεῖ ὅμοιον τῷ