On the Cherubim; and on the Flaming Sword; and on the First-Born Child of Man, Cain (26-30)

But the only one of all the parts of the world that stands firmly was most appropriately named Vesta [*] by the ancients, in order that there might be an excellently arranged revolution of the two hemispheres around some object firmly fixed in the middle. And the flaming sword is a symbol of the sun; for as he is a collection of an immense body of flame, he is [*]

I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers—goodness and authority; and that by his goodness he had created every thing, and by his authority he governed all that he had created;

and that the third thing which was between the two, and had the effect of bringing them together was reason, for that it was owing to reason that God was both a ruler and good. Now, of this ruling authority and of this goodness, being two distinct powers, the cherubim were the symbols, but of reason the flaming sword was the symbol. For reason is a thing capable of rapid motion and impetuous, and especially the reason of the Creator of all things is so, inasmuch as it was before everything and passed by everything, and was conceived before everything, and appears in everything.

And do thou, O my mind, receive the impression of each of these cherubims unadulterated, that thus becoming thoroughly instructed about the ruling authority of the Creator of all things and about his goodness, thou mayest receive a happy inheritance; for immediately thou shalt understand the conjunction and combination of these imperishable powers, and learn in what respects God is good, his majesty arising from his sovereign power being all the time conspicuous; and in what he is powerful, his goodness, being equally the object of attention, that in this way thou mayest attain to the virtues which are engendered by these conceptions, namely, a love and a reverential awe of God, neither being uplifted to arrogance by any prosperity which may befall thee, having regard always to the greatness of the sovereignty of thy King; nor abjectly giving up hope of better things in the hour of unexpected misfortune, having regard, then, to the mercifulness of thy great and bounteous God.

And let the flaming sword teach thee that these things might be followed by a prompt and fiery reason combined with action, which never ceases being in motion with rapidity and