On the question, Who is the Heir of Divine Things (51-55)

"For the Lord," says the scripture, "seeing that Leah was hated, opened her womb, but Rachel was barren." [*] Is it not then the case, that when the soul is pregnant, and begins to bring forth such things as are becoming to the soul, then all those objects of the outward senses are barren and unproductive, objects to which the salutation belongs, which is given by a kiss and not by genuine affection?

Each individual then among us is the son of life according to the outward sense, which he calls Meshech, honouring and admiring the foster-mother and nurse of the mortal race, namely, the outward sense, whom also, when the earthly mind, by name Adam, saw after it had been created, he named her life his own death;

for, says the scripture, "Adam called his wife’s name Eve (ζωή), because she was the mother of all living," [*] that is to say, of those who are in real truth dead as to the life of the soul; but they who really live have wisdom for their mother and the outward sense for their slave, which has been created by nature for the purpose of ministering to knowledge;

and the name of that man who was born of life (ζωή), whom we have recognized by a kiss, he calls Damascus, which name, being interpreted, means "the blood of a sack;" by this figurative language, calling the body a sack, with great power and felicity; and by blood, he means the life which depends on the blood.

For since the soul is spoken of in two ways, first of all as a whole, secondly, as to the dominant part of it, which, to speak properly, is the soul of the soul, just as the eye is both the whole orb, and also the most important part of that orb, that namely by which we see; it seemed good to the law-giver that the essence of the soul should likewise be two-fold; blood being the essence of the entire soul, and the divine Spirit being the essence of the dominant part of it; accordingly he says, in express words, "The soul of all flesh is the blood thereof." [*]