Chapter XVII. On the Nature of Man

HERE again the Phoenician and Egyptian account of the origin of animal life introduced spontaneous generation of all living beings upon the earth including even man, and described one and the same nature as springing forth in the like fortuitous manner from the earth, supposing that there is no difference at all between the irrational and the rational soul and being.

These at least were the doctrines set forth in the statements of their writers which have been previously quoted. But again with good reason we have preferred the Hebrews as having defined the circumstances of the original constitution of man with great beauty and wisdom and truth.

For the one part of ourselves they say is divine and immortal, being neither carnal nor corporeal by nature, and this they say is the true man made in the image and likeness of God; and he is the work of God, and not of chance nor of spontaneous growth, but of the universal Cause Himself, when by divine decree He had willed that the earthly regions should not be without a share of intelligent and rational being, that so the befitting hymn of praise should ascend to Him from all creatures in heaven and earth and sky, which possess reason and are able to apprehend His divine nature.

Thus then it is contained in the oracles of the Hebrews: ‘And God said, Let us make man in our image, and after our likeness: and God created man, in the image of God created He him.’ [1] And again: ‘And God took dust from the earth and formed man, and breathed breath of life into his face; and man became a living soul.’ [2] This again is interpreted by Philo the Hebrew, adding yet the following to his sayings which have been quoted.