experiments are impossible to man.
These are the elements of necessity which the Creator received in the world of generation when he made the all-sufficient and perfect creature, using the secondary causes as his ministers, but himself fashioning the good in all things. For there are two sorts of causes, the one divine, the other necessary; and we should seek to discover the divine above all, and, for their sake, the necessary, because without them the higher cannot be attained by us.
Having now before us the causes out of which the rest of our discourse is to be framed, let us go back to the point at which we began, and add a fair ending to our tale. As I said at first, all things were originally a chaos in which there was no order or proportion. The elements of this chaos were arranged by the Creator, and out of them he made the world. Of the divine he himself was the author, but he committed to his offspring the creation of the mortal. From him they received the immortal soul, but themselves made the body to be its vehicle, and constructed within another soul which was mortal, and subject to terrible affections – pleasure, the inciter of evil; pain, which deters from good; rashness and fear, foolish counsellors; anger hard to be appeased; hope easily led astray. These they mingled with irrational sense and all-daring love according to necessary laws and so framed man. And, fearing to pollute the divine element, they gave the mortal soul a separate habitation in the breast, parted off from the head by a narrow isthmus. And as in a house the women's apartments are divided from the men's, the cavity of the thorax was divided into two parts, a higher and a lower. The higher of the two, which is the seat of courage and anger, lies nearer to the head, between the midriff and the neck, and assists reason in restraining the desires. The heart is the house of guard in which all the veins meet, and through them reason sends her commands to the extremity of her kingdom. When the passions are in revolt, or danger approaches from without, then the heart beats and swells; and the creating powers, knowing this, implanted in the body the soft and bloodless substance of the lung, having a porous and springy nature like a sponge, and being kept cool by drink and air which enters through the trachea.
The part of the soul which desires meat and drink was placed between the midriff and navel, where they made a sort of manger; and here they bound it down, like a wild animal, away from the council-chamber, and leaving the better principle undisturbed to advise quietly for the good of the whole. For the Creator knew that the belly would not listen to reason, and was under the power of idols and fancies. Wherefore he framed the liver to connect with the lower nature, contriving that it should be compact, and bright, and sweet, and also bitter and smooth, in order that the power of thought which originates in the mind might there be reflected, terrifying the belly with the elements of bitterness and gall, and a suffusion of bilious colours when the liver is contracted, and causing pain and misery by twisting out of its place the lobe and closing up the vessels and gates. And the converse happens when some gentle inspiration coming from intelligence mirrors the opposite fancies, giving rest and sweetness and freedom, and at night, moderation and peace accompanied with prophetic insight, when reason and sense are asleep. For the authors of our being, in obedience to their Father's will and in order to make men as good as they could, gave to the liver the power of divination, which is never active when men are awake or in health; but when they are under the influence of some disorder or enthusiasm then they receive intimations, which have to be interpreted by others who are called prophets, but should rather be called interpreters of prophecy; after death these intimations become unintelligible. The spleen which is situated in the neighbourhood, on the left side, keeps the liver bright and clean, as a napkin does a mirror, and the evacuations of the liver are received into it; and being a hollow tissue it is for a time swollen with these impurities, but when the body is purged it returns to its natural size.
The truth concerning the soul can only be established by the word of God. Still, we may venture to assert what is probable both concerning soul and body.
The creative powers were aware of our tendency to excess. And so when they made the belly to be a receptacle for food, in order that men might not perish by insatiable gluttony, they formed the convolutions of the intestines, in this way retarding the passage of food through the body, lest mankind should be absorbed in eating and drinking, and the whole race become impervious to divine philosophy.
The creation of bones and flesh was on this wise. The foundation of these is the marrow which binds together body and soul, and the marrow is made out of such of the primary triangles as are adapted by their perfection to produce all the four elements. These God took and mingled them in due proportion, making as many kinds of marrow as there were hereafter to be kinds of souls. The receptacle of the divine soul he made round, and called that portion of the marrow brain, intending that the vessel containing this substance should be the head. The remaining part he divided into long and round figures, and to these as to anchors, fastening the mortal soul, he proceeded to make the rest of the body, first forming for both parts a covering of bone. The bone was formed by sifting pure smooth earth and wetting it with marrow. It was then thrust alternately into fire and water, and thus rendered insoluble by either. Of bone he made a globe which he placed around the brain, leaving a narrow opening, and around the marrow of the neck and spine he formed the vertebrae, like hinges, which extended from the head through the whole of the trunk. And as the bone was brittle and liable to mortify and destroy the marrow by too great rigidity and susceptibility to heat and cold, he contrived sinews and flesh – the first to give flexibility, the second to guard against heat and cold, and to be a protection against falls, containing a warm moisture, which in summer exudes and cools the body, and in winter is a defence against cold. Having this in view, the Creator mingled earth with fire and water and mixed with them a ferment of acid and salt, so as to form pulpy flesh. But the sinews he made of a mixture of bone and unfermented flesh, giving them a mean nature between the two, and a yellow colour. Hence they were more glutinous than flesh, but softer than bone. The bones which have most of the living soul within them he covered with the thinnest film of flesh, those which have least of it, he lodged deeper. At the joints he diminished the flesh in order not to impede the flexure of the limbs, and also to avoid clogging the perceptions of the mind. About the thighs and arms, which have no sense because there is little soul in the marrow, and about the inner bones, he laid the flesh thicker. For where the flesh is thicker there is less feeling, except in certain parts which the Creator has made solely of flesh, as for example, the tongue. Had the combination of solid bone and thick flesh been consistent with acute perceptions, the Creator would have given man a sinewy and fleshy head, and then he would have lived twice as long. But our creators were of opinion that a shorter life which was better was preferable to a longer which was worse, and therefore they covered the head with thin bone, and placed the sinews at the extremity of the head round the neck, and fastened the jawbones to them below the face. And they framed the mouth, having teeth and tongue and lips, with a view to the necessary and the good; for food is a necessity, and the river of speech is the best of rivers. Still, the head could not be left a bare globe of bone on account of the extremes of heat and cold, nor be allowed to become dull and senseless by an overgrowth of flesh. Wherefore it was covered by a peel or skin which met and grew by the help of the cerebral humour. The diversity of the sutures was caused by the struggle of the food against the courses of the soul. The skin of the head was pierced by fire, and out of the punctures came forth a moisture, part liquid, and part of a skinny nature, which was hardened by the pressure of the external cold and became hair. And God gave hair to the head of man to be a light covering, so that it might not interfere with his perceptions. Nails were formed by combining sinew, skin, and bone, and were made by the creators with a view to the future when, as they knew, women and other animals who would require them would be framed out of man.
The gods also mingled natures akin to that of man with other forms and perceptions. Thus trees and plants were created, which were originally wild and have been adapted by cultivation to our use. They partake of that third kind of life which is seated between the midriff and the navel, and is altogether passive and incapable of reflection.
When the creators had furnished all these natures for our sustenance, they cut channels through our bodies as in a garden, watering them with a perennial stream. Two were cut down the back, along the back bone, where the skin and flesh meet, one on the right and the other on the left, having
