II. (4) But it is not good for any man to be alone. For there are two kinds of men, the one made according to the image of God, the other fashioned out of the earth; for it longs for its own likeness. For the image of God is the antitype of all other things, and every imitation aims at this of which it is the imitation, and is placed in the same class with it. And it is not good for either the man, who was made according to the image of God, to be alone: nor is it any more desirable for the factitious man to be alone, and indeed it is impossible. For the external senses, and the passions, and the vices, and innumerable other things, are combined with and adapted to the mind of this man. (5) But the second kind of man has a helpmeet for him, who, in the first place, is created; “For I will make him,” says God, “a help-meet for him.” And, in the second place, is younger than the object to be helped; for, first of all, God created the mind, and subsequently he prepares to make its helper. But all this is spoken allegorically, in accordance with the principles of natural philosophy; for external sensation and the passions of the soul are all younger than the soul, and how they help it we shall see hereafter, but at present we will consider the fact of their being helpers younger than the object helped.
III. (6) As, according to the most skilful physicians and natural philosophers, the heart appears to be formed before the rest of the body, after the manner of the foundation of a house or the keel of a ship, and then the rest of the body is built upon it; on which account, even after death, the physicians say, that the heart still quivers, as having been created before the rest of the body, and being destroyed after it; so also does the dominant portion of the soul appear to be older than the whole of the soul, and the irrational part to be younger; the formation of which Moses has not yet mentioned, but he is about to give a sketch of it, how the irrational part of the soul is the external sensation, and the passions which spring from it, especially if the judgments are our own. And this assistant of God is younger, and created, being thus described with perfect propriety. (7) But now let us see how that part, which was postponed before, acts as an assistant: how does our mind comprehend that such and such a thing is black or white, unless it employs sight as its assistant? and how does it know that the voice of the man who is singing to his harp is sweet, or, on the contrary, out of tune, if it has not the assistance of the faculty of hearing to guide it? And how can it tell that exhalations are fragrant or foulsmelling, unless it makes use of the sense of smell as its ally? How again does it judge of the different flavours, except through the instrumentality of its assistant, taste? (8) How can it distinguish between what is rough and what is smooth, except by touch? There is also another class of assistants, as I have already said, namely, the passions: for pleasure also is an assistant, co-operating towards the durability of our race, and in like manner concupiscence, and pain, and fear, biting the soul, lead it to treat nothing with indifference. Anger, again, is a defensive weapon, which has been of great service to many people, and so too have the other passions in the same manner. On which account Moses has said, with great felicity, “that he was an assistant to himself:” for he is in reality an assistant to the mind, as if he were its brother and near kinsman: for the external sensations and the passions are parts of one soul, and are its offspring.