VII. (28) Having therefore gone through all the larger plants in the universe, let us see in what manner the all-wise God made the trees which exist in the smaller world, that is to say, in man. In the first place, then, taking our body as if it were a field of deep soil, he created the external senses to be in it as so many channels. (29) And after that, he arranged the place of each separate one of them, as if it had been a fruit-bearing and most useful tree, assigning the sense of hearing to the ear, that of sight to the eyes, that of smell to the nostrils, and each of the other senses and faculties to their kindred and appropriate organs. And the divine man bears his testimony to this account of mine, speaking thus in his Psalms, “He that planted the ear, doth he not hear? and he that made the eyes, shall he not See?”{8}{psalm 94:9.} (30) Moreover, all the different powers which run down as far as the legs and hands, and all the other parts of the body, whether internal or external, are all those of an unimportant kind. (31) But those which are better and more perfect he has rooted in the more central portion; that which is pre-eminently able to bring forth fruit, the dominant portion of the man. These faculties are perception, comprehension, felicity of conjecture, study, memory, habit, disposition, the various species of art, the firmness of knowledge of different things, the apprehension of the speculations of universal virtue in such a way as is never forgotten. Now, no mortal is competent to plant any one of these things himself. But of all of them together there is one architect, the uncreated God, who has not only made them originally, but who also makes them for and implants them in every individual man that is born.

VIII. (32) Now the account of the planting of Paradise is consistent with what has been already said. For it is stated, “God planted a Paradise in Eden, towards the east; and there is placed the man whom he has Made.”{9}{#ge 2:8.} Now, to think that it is here meant that God planted vines, or olive trees, or apple trees, or pomegranates, or any trees of such kinds, is mere incurable folly. (33) For why should he have done so? any one may ask. Was it that he might have a pleasant abode to spend his time in? Even the whole world could not be considered a dwelling sufficient for God, the governor of the universe. Would it not appear to be deficient in innumerable other things, so that it could never be looked upon as a place worthily suited to the reception of the great King? True, indeed, it is impiety to think that the Cause of all things can be contained in that which he has caused, especially as even those trees do not invariably bear their annual fruit. (34) For whose enjoyment and use, then, is it that the Paradise is to produce fruit? For that of no man. For there is absolutely no one at all who is represented as inhabiting the Paradise, since Moses says that God removed the first man who was created out of the earth, by name Adam, from his original place, and placed him here. (35) And, moreover, God has no need of food any more than he has of anything else; for it follows necessarily that he who uses food must first of all stand in need of it. And in the second place, that he must have organs adapted for the reception of it, by means of which he can receive it when it enters him; and then dismiss it from him when he has digested it. But all these things, which are parts of the happiness and blessedness which surround the Great Cause of all things, are inconsistent with the doctrine of those men who represent him as clothed with human form, and influenced by human passions to the utter destruction of all piety and religious feelingùboth great virtues; such notions being contrary to all law and right.