LII. (148) And with great beauty Moses has attributed the giving of names to the different animals to the first created man, for it is a work of wisdom and indicative of royal authority, and man was full of intuitive wisdom and self-taught, having been created by the grace of God, and, moreover, was a king. And it is proper for a ruler to give names to each of his subjects. And, as was very natural, the power of domination was excessive in that first-created man, whom God formed with great care and thought worthy of the second rank in the creation, making him his own viceroy and the ruler of all other creatures. Since even those who have been born so many generations afterwards, when the race is becoming weakened by reason of the long intervals of time that have elapsed since the beginning of the world, do still exert the same power over the irrational beasts, preserving as it were a spark of the dominion and power which has been handed down to them by succession from their first ancestor. (149) Accordingly, Moses says, that “God brought all the animals to man, wishing to see what names he would give to each.” Not because he knew that he had formed in mortal man a rational nature capable of moving of its own accord, in order that he might be free from all participation in vice. But he was now trying him as a master might try his pupil, stirring up the disposition which he had implanted in him; and moreover exciting him to a contemplation of his own works, that he might extemporise them names which should not be inappropriate nor unbecoming, but which should well and clearly display the peculiar qualities of the different subjects. (150) For as the rational nature was as yet uncorrupted in the soul, and as no weakness, or disease, or affliction had as yet come upon it, man having most pure and perfect perceptions of bodies and of things, devised names for them with great felicity and correctness of judgment, forming very admirable opinions as to the qualities which they displayed, so that their natures were at once perceived and correctly described by him. And he was so excellent in all good things that he speedily arrived at the very perfection of human happiness.
LIII. (151) But since nothing in creation lasts for ever, but all mortal things are liable to inevitable changes and alterations, it was unavoidable that the first man should also undergo some disaster. And the beginning of his life being liable to reproach, was his wife. For, as long as he was single, he resembled, as to his creation, both the world and God; and he represented in his soul the characteristics of the nature of each, I do not mean all of them, but such as a mortal constitution was capable of admitting. But when woman also was created, man perceiving a closely connected figure and a kindred formation to his own, rejoiced at the sight, and approached her and embraced her. (152) And she, in like manner, beholding a creature greatly resembling herself, rejoiced also, and addressed him in reply with due modesty. And love being engendered, and, as it were, uniting two separate portions of one animal into one body, adapted them to each other, implanting in each of them a desire of connection with the other with a view to the generation of a being similar to themselves. And this desire caused likewise pleasure to their bodies, which is the beginning of iniquities and transgressions, and it is owing to this that men have exchanged their previously immortal and happy existence for one which is mortal and full of misfortune.