QUESTION V. Whether the image of God is also in the body of man, and not only in the soul.¹

QUAESTIO V. An imago Dei sit etiam in corpore hominis, non tantùm in animo.

[If God also made man from] the earth, and the beasts also from the earth itself, what has man more excellent than they, except that he was created to the image of God? And he has this not according to the body, but according to the understanding of the mind. Although in the body itself he has a certain property which indicates this, that he was made of upright stature, so that by this very thing he might be admonished that he is not to pursue earthly things, as the cattle pursue them, whose whole pleasure is from the earth—whence all cattle are bent and prostrate toward the belly. The body of man, therefore, befits the rational soul, not according to the lineaments and shapes of the members, but rather according to that which is erected toward Heaven, for beholding those things in the body of the world itself which are above: just as the rational soul ought to be raised up toward those things which in spiritual matters most excel by nature, that it may relish the things that are above, not the things that are upon the earth.³

[Si et hominem de] terra, et bestias de terra ipsa formavit, quid habet homo excellentius illis, nisi quòd ipso ad imaginem Dei creatus est? Nec hoc habet secundùm corpus, sed secundùm intellectum mentis. Quanquam in ipso corpore habeat quandam proprietatem quae hoc indicet, quòd erecta statura factus est, ut hoc ipso admoneretur non sibi terrena esse sectanda, velut sectantur pecora, quorum voluptas omnis ex terra est, unde in alvum cuncta pecora prona atque prostrata sunt. Congruit ergo et corpus hominis animae rationali, non secundùm lineamenta figurásque membrorum, sed potiùs secundùm id quod in Caelum erectum est, ad intuenda quae in corpore ipsius mundi superna sint: sicut anima rationalis in ea debet erigi quae in spiritalibus natura maximè excellunt, ut quae sursum sunt sapiat, non quae super terram.

Although even our body is so fashioned as to indicate that we are better than the beasts, and on that account like to God: for the bodies of all animals, whether they live in the waters, or on the land, or fly in the air, are inclined toward the earth, and are not erect like the body of man. By which it is signified that our soul too ought to be erected toward things above, that is, toward eternal spiritual things. Thus it is understood that man was made to the image and likeness of God chiefly through the soul, the erect form of the body also bearing witness. Thus Augustine.⁵

Quamvis etiam corpus nostrum sic fabricatum sit ut indicet nos meliores esse quàm bestias, et propterea Deo similes: omnium enim animalium corpora, sive quae in aquis, sive quae in terra vivunt, sive quae in aëre volitant, inclinata sunt ad terram, et non sunt erecta sicut hominis corpus. Quo significatur etiam animum nostrum in superna, id est, in aeterna spiritualia, erectum esse debere. Ita intelligitur per animum maximè, attestante etiam erecta corporis forma, homo factus ad imaginem et similitudinem Dei. Haec Augustinus.

Therefore it was according to the soul, not according to earthly and filthy matter, that God made man upright: for he created him to his own image and likeness. And of God himself David sang, Upright is the Lord our God, and there is no iniquity in him. Now iniquity is of the heart, not a fault of the flesh, that by this you may know that it is in the spiritual portion of yourself, and not in the gross and clayey substance, that the likeness of God is to be preserved or repaired. For God is a spirit, and those who wish either to persevere or to become like to him must enter into the heart and carry on that business in the spirit: where, with face unveiled, beholding the glory of God, they are transformed into the same image from brightness to brightness, as by the Spirit of the Lord. Although God also gave man an upright bodily stature, perhaps so that this bodily, exterior, and baser uprightness of the figure might admonish that interior man, who was made to the image of God, to keep his spiritual uprightness, and the comeliness of the clay might convict the deformity of the soul. For what is more unseemly than to bear a crooked soul in an upright body? It is a perverse and foul thing that the vessel of clay (which is the body, from the earth) should have its eyes upward, gaze freely on the heavens, and delight its sight with the luminaries of the heavens; but that the spiritual and heavenly creature should, on the contrary, drag its own eyes—that is, its inner senses and affections—down to the earth, and, what ought to have been nourished in saffron robes, should cling to the mud as—⁷

Ergo secundùm animum, non secundùm terrenam et feculentam materiam, Deus hominem rectum fecit: ad imaginem quippe et similitudinem suam creavit illum. De ipso autem Deo cecinit David, Rectus Dominus Deus noster, et non est iniquitas in eo. Porrò iniquitas cordis est, non carnis vitium, ut per hoc noveris in spirituali portione tui, et non in crassa luteáque substantia, Dei similitudinem conservandam fore sive reparandam. Spiritus enim est Deus, et eos qui volunt similes ei vel perseverare vel fieri, oportet intrare ad cor atque in spiritu id negocij actitare: ubi, revelata facie, speculantes gloriam Dei, in eandem imaginem transformentur de claritate in claritatem, tanquam à Domini spiritu. Quanquam et corporis staturam dedit homini Deus rectam, forsitan ut ista corporea exterioris viliorísque rectitudo figmenti, hominem interiorem illum qui ad imaginem Dei factus est spiritualis suae servandae rectitudinis admoneret, et decor limi deformitatem argueret animi. Quid enim indecentius quàm curvum recto corpore gerere animum? Perversa res est et foeda, luteum vas (quod est corpus de terra) oculos habere sursum, Caelos liberè suspicere, Caelorúmque luminaribus oblectare aspectus: spiritualem verò caelestémque creaturam suos è contrario oculos, id est internos sensus atque affectus, trahere in terram deorsum, et, quae debuit nutriri in croceis, haerere luto tan-

[as] one of the swine, and embrace the dung. Blush, O my soul, to have exchanged the divine likeness for that of cattle; blush to wallow in the mire, you who are from Heaven. Blush, O soul (says the body) at the consideration of me: created upright, like to my Creator, I too was given to you as a help like to you, namely according to the lineaments of bodily uprightness. Wherever you turn, whether upward to God or downward to me (for no one ever hated his own flesh), everywhere the appearance of your comeliness meets you, everywhere, according to the state of your dignity, you have a familiar admonition from the teaching of wisdom. While I, then, retain and preserve my prerogative, which I received for your sake, how are you not confounded to have lost your own? Why should the Creator behold his likeness abolished in you, when he preserves yours in me and constantly represents it to you? Now you have turned to your own confusion all the help that was owed to you from me: you abuse my obedience, you unworthily inhabit a human body, you a brutish and bestial spirit. Thus far the most honeyed words of the mellifluous Bernard, so far as they pertain to the matter at hand.⁸

[tan]quam unam de suibus, complexaríque stercora. Erubesce, anima mea, divinam in pecorinam commutasse similitudinem; erubesce volutari in caeno, quae de Caelo es. Erubesce, anima (ait corpus) in mei consideratione: creata similis creanti recta, me quoque accepisti adiutorium simile tibi, utique secundùm lineamenta corporea rectitudinis. Quocunque te vertas, sive ad Deum sursum, sive ad me deorsum (nemo siquidem carnem suam unquam odio habuit), ubique occurrit tibi species decoris tui, ubique pro statu tuae dignitatis habes de magisterio sapientiae familiarem admonitionem. Me ergo, meam quam tui gratia accepi retinente et servante praerogativam, tu quomodo non confunderis amisisse tuam? Cur suam in te conditor intueatur abolitam similitudinem, cùm tuam in me tibi conservet assiduéque repraesentet? Iam omne adiutorium quod tibi ex me debebatur vertisti tibi in confusionem: abuteris obsequio meo, indignè humanum corpus inhabitas, brutus et bestialis spiritus. Hactenus sunt melliflui Bernardi, quae ad rem praesentem pertinent, mellitissima verba.