Dodi Ve-Nechdi (Quaestiones Naturales)

Introduction. I, accordingly, refer the reader to these indications, believing that a close comparison of the two versions will amply repay those interested in this part of the problem.

Without, therefore, dwelling upon the revelations which such comparative study will afford, I pass on to the next point, and ask: How far has Berachya adopted the philosophical theories of Adelard, or rather introduced them into his "Dodi Venechdi"? In which points, specifically, do the views of Adelard and Berachya intersect?

It will probably be readily conceded that the strongest agreement will be found on the psychical and ethical sides, but that Berachya brings out such points into much bolder relief than Adelard.

To cite a few examples: Compare Berachya in Chapter XIX with the corresponding passage in Adelard. He here dilates on the difference of soul in man and brute, and draws the fine distinction between Nephesh, Ruach, and Neshama Original Hebrew terms for aspects of the soul: Nephesh (vitality/animal soul), Ruach (spirit/wind), Neshama (higher intellect/divine soul), which is naturally quite absent in his original. Again, compare Berachya's Chapter XL with Adelard's XXXVIII, and a striking difference will immediately be observed. There is coldness in one, whilst there is warmth in the other. Berachya, in the course of answering the question propounded, takes occasion to soar higher and refers to "the three worlds": the lower, including plant life and man; the middle, containing the heavenly hosts; and the third, inhabited by the ministering angels, from whom the soul of man is derived. Man's soul, he says, is high above the lower world; and if she leaves the desires of this world, she will rise. He explains, further, the composition of the soul, its upward glance, and the erect stature of man, ever looking heavenward. This idea is similarly expressed in his "Ethical Treatises": see my edition, Chs. XLVI (On man's dual nature); XLVII and XLVIII (The soul's true essence; and interdependence of soul and body); XLIX (The Neshama); L (The soul "special and living"); LI (The soul and body form one agent).

In LXII (Berachya) and LXIX (Adelard), as in XI (Berachya) corresponding to I (Adelard), there is, in different language, a clear confession on the part of both that as the plant is the effect of the Divine Will, so the Sun and