into their former
proper shape, and re-struck and recalled their type. For the true
man and one beloved by that sorceress is discovered by this
milk-white divine fruit, he says.

In like manner _Leviticus_, the third book, is smelling or
respiration. For the whole of that book treats of sacrifices and
offerings. And wherever there is a sacrifice, there arises the
smell of the scent from the sacrifice owing to the incense,
concerning which sweet smell the sense of smell is the test.

_Numbers_, the fourth book, signifies taste, wherein speech (or the
Word) energizes. And it is so called through uttering all things in
numerical order.

_Deuteronomy_, again, he says, is so entitled in reference to the
sense of touch of the child which is formed. For just as the touch
by contact synthesizes and confirms the sensations of the other
senses, proving objects to be either hard, warm, or adhesive, so
also the fifth book of the Law is the synthesis of the four books
which precede it.

All ingenerables, therefore, he says, are in us in potentiality but
not in actuality, like the science of grammar or geometry. And if
they meet with befitting utterance[28] and instruction, and the
"bitter" is turned into the "sweet"--that is to say, spears into
reaping hooks and swords into ploughshares[29]--the Fire will not
have born to it husks and stocks, but perfect fruit, perfected in
its imaging, as I said above, equal and similar to the ingenerable
and Boundless Power. "For now," says he, "the axe is nigh to the
roots of the tree: every tree," he says, "that bringeth not forth
good fruit, is cut down and cast into the fire."[30]

17. And so, according to Simon, that blessed and imperishable
(principle) concealed in everything, is in potentiality, but not in
actuality, which indeed is He who has stood, stands and will stand;
who has stood above in the ingenerable Power, who stands below in
the stream of the waters, generated in an image, who shall stand
above, by the side of the blessed and Boundless Power, if the
imaging be perfected. For three, he says, are they that stand, and
without there being three standing Aeons, there would be no setting
in order[31] of the generable which, according to them, moves on
the water, and which is fashioned according t