ON THE GIANTS

 I. (1) And it came to pass when there began to be many men upon the earth, that daughters also were born to Them.[Ge 6:1.] I think it here worth whi

 II. (6) And when the angels of God saw the daughters of men that they were beautiful, they took unto themselves wives of all of them whom they Chose.

 III. (12) Some souls, therefore, have descended into bodies, and others have not thought worthy to approach any one of the portions of the earth and

 IV. (16) If, therefore, you consider that souls, and demons, and angels are things differing indeed in name, but not identical in reality, you will th

 V. (19) And, in all such matters, it is impossible for the spirit of God to remain and to pass all its time, as the law-giver himself shows. For, sa

 VI. (24) Such also is the spirit of Moses, which came upon the seventy elders, for the sake of making them differ from, and be superior to the rest of

 VII. (28) On which account, it is possible that the spirit of God may remain in the soul, but that it should remain for ever is impossible, as we have

 VIII. (32) In reference to which fact, the lawgiver having determined to put an end to all illegal and illegitimate associations and unions, begins hi

 IX. (36) And what is meant by this, it is worth while to explain. It has often happened, that some who have not been themselves providers of wealth, h

 X. (40) And the sentence which follows, I am the Lord, is uttered with great beauty and with most excessive propriety, for, says the Lord, oppose

 XI. (45) And the expression, I am the Lord, must be listened to, not only as if it were equivalent to, I am the perfect, and incorruptible, and tru

 XII. (53) As, therefore, among men in general, that is to say, among those who propose to themselves many objects in life, the divine spirit does not

 XIII. (58) And there were giants on the earth in those Days.[Ge 6:4.] Perhaps some one may here think, that the lawgiver is speaking enigmatically a

 XIV. (62) Accordingly, Abraham, as long as he was abiding in the land of the Chaldaeans, that is to say, in opinion, before he received his new name,

 XV. (65) But the sons of earth removing their minds from contemplation, and becoming deserters so as to fly to the lifeless and immovable nature of th

X. (40) And the sentence which follows, "I am the Lord," is uttered with great beauty and with most excessive propriety, "for," says the Lord, "oppose, my good man, the good of the flesh to that of the soul, and of the whole man;" therefore the pleasure of the flesh is irrational, but the pleasure of the soul and of the whole man is the mind of the universe, namely God; (41) and the comparison is an admirable one, and one difficult to be instituted, so as for any one to be deceived by the close similitude, unless any one will say that living things are in reality the same as lifeless things, rational things the same as irrational things; well adapted the same as those ill adapted; odd numbers identical with even ones; light with darkness, and day with night; and in short every thing that is contrary the same as its contrary. (42) And yet even although these things have some kind of union and connection together by reason of their being created, still God is not in any respect like the very best of created beings, inasmuch as these have been born, and are liable to suffering; but he is uncreated, and always acting not suffering. (43) Now it is well not to desert the ranks of God, in which it follows inevitably that all who are arrayed must be most excellent, and it would be shameful to quit those ranks, to fly to unmanly and effeminate pleasure, which injures its friends and benefits its enemies, for its nature is a very singular one; for all those to whom it chooses to give a share of its special advantages, it at once chastises and injures; and those whom it thinks fit to deprive of its good things, it benefits in the greatest possible degree, for it injures them when it gives, but it benefits them when it takes away. (44) If therefore, O my soul, any one of the temptations of pleasure invites you, turn yourself away, and directing your views towards another point, look at the genuine beauty of virtue, and having surveyed it, remain, until a desire for it has sunk into you, and draws you to it, like a magnet, and immediately leads you and attaches you to that which has become the object of your desire.