V. (18) But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air; but the great Moses has not named the species of the rational soul by a title resembling that of any created being, but has pronounced it an image of the divine and invisible being, making it a coin as it were of sterling metal, stamped and impressed with the seal of God, the impression of which is the eternal word. (19) For, says Moses, “God breathed into man’s face the breath of Life,”{4}{#ge 2:7.} so that it follows of necessity, that he that received the breath must be fashioned after the model of him who sent it forth. On which account it is said too, that “Man was made after the image of God,”{5}{#ge 1:27.} and not after the image of any created being. (20) It follows, therefore, since the soul of man has been fashioned in accordance with the archetypal word of the great cause of all things, that his body also, having been raised up to the purest portion of the universeùthe heaven, must extend its vision, in order that, by a comparison with what is visible, it may attain to an accurate comprehension of what is invisible. (21) Since, therefore, it was impossible for any one to perceive the attraction of the mind to the living God, except for those persons alone who were drawn towards him (for that which each person suffers, he alone particularly knows), God has given us the eyes of the body (as an evident and visible image of the invisible eye), which are able to look up to the heaven; (22) for when the eyes, composed of perishable material, have raised themselves to such a height, as to be able from the region of the earth to mount up to heaven which is removed at so great a distance from the earth, and to reach its utmost heights, how great a course in every direction must we suppose to be within the power of the eyes of the soul? which, being endowed with wings from their excessive desire to see the living God clearly, reach up not only to the highest regions of the air, but even pass over the boundaries of the whole world, and hasten towards the Uncreated.

VI. (23) On this account, those persons who are insatiable in their desire for wisdom and knowledge are said in the sacred oracles to be “called Up.”{6}{#ex 19:20.} (24) For it is legitimate that those persons should be called up to the Deity who have been inspired by him. For it would be a terrible thing if whirlwinds and hurricanes have power to tear trees up by their roots, and to toss them in the air, and to carry off vessels of many tons’ burden, though loaded with cargoes, as if they were the lightest things imaginable, out of the middle of the sea; and if even lakes and rivers are raised on high, when their streams actually leave the bosom of the earth, having been drawn up by the ardent and diversified eddies of the winds: and yet, if the mind, which is intrinsically light, cannot be raised up by the nature of the Divine Spirit, which is able to do everything and to subdue all things below, and cannot be elevated to an exceeding height; and especially the mind of the man who studies philosophy in a genuine manner. (25) For he does not incline downwards to the things dear to the body and to the earth, from which he separates himself, and studies to alienate himself as far as possible but he is borne upwards, being insatiably devoted to sublime, holy, magnificent, and happy natures. (26) Therefore, also, Moses will be summoned upwards, the steward and guardian of the sacred mysteries of the living God. For we read in the book of Leviticus, “He called Moses up to Him.”{7}{#ex 31:2 is the passage alluded to, and not any verse in Leviticus.} Bezeleel also will be summoned up, being thought worthy of the same honours. For him, also, God calls up for the preparation of the sacred furniture and for the care of the sacred works. (27) But he receives only the second honour of this summons, and the all-wise Moses shall have the first place assigned to him. For the former fashions shadows only, like painters do, in which it is not right to form any living thing. For the very name Bezeleel is interpreted to mean, “working in shadows.” But Moses does not make shadows, but the task is assigned to him of forming the archetypal natures of things themselves. And in other places, also, the great Cause of all things is accustomed to reveal his secrets to some in a more conspicuous and visible manner, as if in the pure light of the sun, and to others more sparely, as though in the shade.