15. Therefore, he says, the river flowing forth from Edem separates into four heads (or) four conduits, that is, into the child’s four senses, sight, smell, taste, and touch. For the infant while being formed in Paradise has these senses only. This, he says, is the Law which Moses laid down; and agreeably with that same Law each of the Books is written, as their titles clearly show. The first book (is) _Genesis_ (and) the title of the book, he says, suffices for the knowledge of the universals. For, he says, this is genesis, that is sight into which one of the sections of the river separates; [Sidenote: p. 256.] for the world is seen by sight. The title of the second book is _Exodus_. For that which is born after crossing the Red Sea comes into the Desert--he calls the blood, he says, the Red Sea--and tastes bitter water. For bitter, he says, is the water which comes after the Red Sea, which (water) is the way of knowledge of life pursued through painful and bitter things. But when changed by Moses, that is by the Logos, that bitter (water) becomes sweet. And that this is so, can be known by all in common in the saying of the poets:-- Black was it at the root, but the flower was like milk The gods call it Moly, but hard it is to dig For mortal men, but to the gods all things are possible.-- (HOMER, _Odyssey_, X, 304 ff.) 16. What has been said by the nations, he says, suffices for the thorough knowledge of the universals to those who have ears to hear. For not only he who has tasted this fruit is not turned into a beast by Circe; but those also [Sidenote: p. 257.] who have been already brutified by use of the powers of such fruit, he moulds again into their first and proper form and restores them to type and recalls their (original) impress. And the faithful man and he who is beloved by that witch is, he says, revealed through that milk-like and divine fruit. Likewise _Leviticus_ the third book which is the smell or inspiration.[46] For this book is of sacrifices and oblations. For where there is a sacrifice there comes a certain savour of fragrance from it through the incense, of which fragrance the sense of smell (ought to be a test).[47] _Numbers_, the fourth book he calls taste ...[48] where speech operates. But _Deuteronomy_, he says, is written with reference to the sense of touch of the child in course of formation. For as the touch, touching the things perceived by the other senses, sums up and confirms them, teaching us whether (anything) be hard or hot or cold,[49] so the fifth book of the Law is the summary of the four books written before it. All the unbegotten things, then, he says, are in potentiality not in activity, like the grammatical or [Sidenote: p. 258.] geometrical art. If then one should chance upon the fitting word and doctrine, and the bitter should be changed into sweet, that is, the spears into reaping-hooks and the swords