VII. (19) "And God cast a deep trance upon Adam, and sent him to sleep; and he took one of his ribs," and so on. The literal statement conveyed in these words is a fabulous one; for how can any one believe that a woman was made of a rib of a man, or, in short, that any human being was made out of another? And what hindered God, as he had made man out of the earth, from making woman in the same manner? For the Creator was the same, and the material was almost interminable, from which every distinctive quality whatever was made. And why, when there were so many parts of a man, did not God make the woman out of some other part rather than out of one of his ribs? Again, of which rib did he make her? And this question would hold even if we were to say, that he had only spoken of two ribs; but in truth he has not specified their number. Was it then the right rib, or the left rib? (20) Again, if he filled up the place of the other with flesh, was not the one which he left also made of flesh? and indeed our ribs are like sisters, and akin in all their parts, and they consist of flesh. What then are we to say? (21) ordinary custom calls the ribs the strength of a man; for we say that a man has ribs, which is equivalent to saying that he has vigour; and we say that a wrestler is a man with strong ribs, when we mean to express that he is strong: and we say that a harpplayer has ribs, instead of saying that he has energy and power in his singing. (22) Now that this has been premised we must also say, that the mind, while naked and free from the entanglement of the body (for our present discussion is about the mind, while it is as yet entangled in nothing) has many powers, namely, the possessive power, the progenitive power, the power of the soul, the power of reason, the power of comprehension, and part of others innumerable both in their genus and species. Now the possessive power is common to it with other inanimate things, with stocks and stones, and it is shared by the things in us, which are like stones, namely, by our bones. And natural power extends also over plants: and there are parts in us which have some resemblance to plants, namely, our nails and our hair: (23) and nature is a habit already put in motion, but the soul is a habit which has taken to itself, in addition, imagination and impetuosity; and this power also is possessed by man in common with the irrational animals; and our mind has something analogous to the soul of an irrational animal.

Again, the power of comprehension is a peculiar property of the mind; and the reasoning power is perhaps common to the more divine natures, but is especially the property of the mortal nature of man: and this is a twofold power, one kind being that in accordance with which we are rational creatures, partaking of mind; and the other kind being that faculty by which we converse. (24) There is also another power in the soul akin to these, the power of sensation, of which we are now speaking; for Moses is describing nothing else on this occasion except the formation of the external sense, according to energy and according to reason.