19. But if it seems
difficult for you to understand this, and if you do not acquiesce in
these statements, I may at all events try to make them good by adducing
illustrations. Contemplate man as a kind of temple, according to
the similitude of Scripture:1610
the spirit that is in man may thus be
likened to the image that dwells in the
temple. Well, then, a
temple cannot be constituted unless first an occupant is acknowledged
for the
temple; and, on the other
hand, an occupant cannot be settled
in the
temple unless the structure has been erected. Now, since
these two objects, the occupant and the structure, are both
consecrated
together, how can any antagonism or contrariety be found between them,
and how should it not rather appear that they have both been the
products of subjects that are in amity and of one
mind? And that
you may know that this is the case, and that these subjects are truly
at one both in
fellowship and in
lineage, He who knows and
hears
1611
| 1611 The
reading is scit et audit. Routh somewhat needlessly
suggests scite audit = he who hears intelligently. |
all has
made this response, “Let us make man,” and so forth.
For he who constructs
1612
| 1612 The
codex gives “hic enim qui exstruis.” It is proposed
to read “sic enim qui exstruit” = For in this very way he
who constructs. |
the
temple interrogates him who fashions the image, and inquires
carefully about the measurements of magnitude, and breadth, and bulk,
in order that he may mark off the space for the
foundations in
accordance with these dimensions; and no one sets about the
vain task
of
building a
temple without first making himself acquainted with the
measurement needed for the placing of the image. In like manner,
therefore, the mode and the measure of the body are made the subject of
inquiry, in order that the
soul may be appropriately lodged in it by
God, the Artificer of all things. But if any one say that he who
has moulded the body is an
enemy to the
God who is the Creator of my
soul,
1613
| 1613 The
text gives “quod si dicat quis inimicum esse eum qui plasmaverit
corpus; Deus qui Creator,” etc. The Codex Casinensis reads
Deum. We adopt the emendation Deo and the altered
punctuation, thus: “quod si dicat quis inimicum esse eum
qui plasmaverit corpus Deo qui creator est animæ,” etc. |
then how is it
that, while regarding each other with a hostile
eye, these two parties
have not brought disrepute upon the
work, by bringing it about either
that he who constructs the
temple should make it of such narrow
dimensions as to render it incapable of accommodating what is placed
within it, or that he who fashions the image should come with something
so massive and ponderous, that, on its introduction into the
temple,
the edifice would at once collapse? If such is not the case,
then, with these things, let us contemplate them in the
light of what
we know to be the objects and intents of antagonists. But if it
is right for all to be disposed with the same measures and the same
equity, and to be displayed with like
glory, what doubt should we still
entertain on this subject? We add, if it please you, this one
illustration more. Man appears to resemble a
ship which has been
constructed by the builder and launched into the
deep, which, however,
it is
impossible to navigate without the
rudder, by which it can be
kept under command, and turned in whatsoever direction its steersman
may wish to
sail. Also, that the
rudder and the whole body of the
ship require the same artificer, is a matter admitting no doubt; for
without the
rudder the whole structure of the
ship, that huge body,
will be an inert mass. And thus, then, we say that the
soul is
the
rudder of the body; that both these, moreover, are ruled by that
liberty of
judgment and sentiment which we possess, and which
corresponds to the steersman; and that when these two are made one by
union,
1614
| 1614
Reading “per conjunctionem” for the simple
conjunctionem. |
and thus possess
a unison of function applicable to all kinds of work, whatever may be
the products of their own operation, they bear a testimony to the fact
that they have both one and the same author and
maker.
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