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That actions characterize what is according to the image, and not the form of the body, the Apostle clearly says in his letter to the Corinthians: Just as we have borne the image of the man of dust, so let us also bear the image of the man of heaven. For he who lives according to the flesh, and does the works of the flesh, bears a dusty image; but he who by the spirit puts to death the deeds of the flesh, bears the image of the man of heaven. And in another epistle, teaching how one ought to live, he adds to the commandments, That you may become according to the image of the one who created you. The Lord is long-suffering, and the long-suffering man has that which is according to God's image. The Lord is just and holy, and the Lord is compassionate and merciful. Therefore, he who loves justice and holiness, and does and keeps the Savior's commandment, Be compassionate, as your Father is also compassionate, and, Be perfect, as your heavenly Father is perfect, becomes in every way an image of God. And have dominion over the fish of the sea, and over the birds of the air, and over all the livestock, and over all the earth, and over every creeping thing that creeps on the earth. But it must be observed that in the catalog of the creation of the animals, the sea monsters are one thing, and the creeping things with souls another; and while man is now said to rule over the fish of the sea, the race of sea monsters and of wild beasts is passed over in silence. For one must not think that these were not added in vain, when it could have been written: 'And let them have dominion over the fish, and the sea monsters of the sea, and the wild beasts of the earth, and the birds of the air, and the livestock.' And consider whether it is possible, because it was passed over in silence, that not all the animals came to be for man's sake, but these, over which he is said to rule, the fish of the sea, and the birds of the air, and the livestock of the earth, and perhaps also the creeping things of the earth, on account of the most necessary uses of medicines derived from them; but that the great sea monsters and the wild beasts of the earth did not come to be for man's sake. For otherwise their designation would have been added to the authority given to men. We do not find in Scripture the race of snakes classified among the creeping things, but among the wild beasts. For 12.97 the serpent, it says, was more crafty than all the wild beasts. And in the Acts, a viper that bit Paul was hanging from his hand; and it adds: But when the barbarians saw the beast hanging. But in Leviticus, see to what it applies the term 'creeping thing,' as by no means to those things now so called in common usage. For it says, These you may eat of all the winged creeping things that go on all four, which have legs above their feet with which to leap on the earth; and these you may eat of them: the locust in its kind, and the bald locust in its kind, and the cricket in its kind, and the grasshopper in its kind; and every winged creeping thing that has four feet is an abomination to you, and in these you will be defiled. Therefore, man rules neither over the great sea monsters nor over the wild beasts, which perhaps were not even created for his sake in the beginning. And something similar to what is written here about what is under man's authority is said in the 8th Psalm: You have put all things under his feet, all sheep and oxen, and also the beasts of the field, the birds of the air, and the fish of the sea, whatever passes along the paths of the seas. For here too the sea monsters and the wild beasts are passed over in silence. And on the sixth day God finished his works which he had made. Already some, thinking it strange that God, like a builder who is not able to complete the construction without several days, finished the world in several days, say that all things came to be at once, and from this they construct this argument; and they think that the catalog of the days and of the things that came to be in them was stated for the sake of order. And in constructing this argument they might plausibly use the saying, 'He spoke, and they were made; he commanded, and they were created'. This is the book of the generation of heaven and earth, when it was made, in the day that the Lord God made the heaven and the earth. The word, book, in this place is not used at all by

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Ὅτι δὲ τὸ κατ' εἰκόνα αἱ πράξεις χαρακτηρίζουσι, καὶ οὐχὶ ἡ τοῦ σώματος μορφὴ, σαφῶς ὁ Ἀπόστο λος ἐν τῇ πρὸς Κορινθίους φησί· Καθὼς ἐφορέσα μεν τὴν εἰκόνα τοῦ χοϊκοῦ, οὕτως φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. Εἰκόνα μὲν γὰρ φορεῖ χοϊκὴν ὁ κατὰ σάρκα ζῶν, καὶ ποιῶν τὰ ἔργα τῆς σαρκός· εἰκόνα δὲ τοῦ ἐπουρανίου ὁ τῷ πνεύματι τὰς πράξεις τῆς σαρκὸς θανατῶν. Καὶ ἐν ἑτέρᾳ δὲ ἐπιστολῇ διδάσκων ὡς δεῖ βιοῦν, ἐπιφέρει ταῖς ἐντο λαῖς τὸ, Ἵνα γένησθε κατ' εἰκόνα τοῦ κτίσαντος. Κύριος μακρόθυμος, καὶ ὁ μακρόθυμος ἄνθρωπος ἔχει τὸ κατ' εἰκόνα Θεοῦ. ∆ίκαιος καὶ ὅσιος ὁ Κύριος, καὶ οἰκτίρμων καὶ ἐλεήμων ὁ Κύριος. Οὐκοῦν ὁ ἀγα πῶν δικαιοσύνην καὶ ὁσιότητα, καὶ πράττων καὶ τη ρῶν τὴν ἐντολὴν τοῦ Σωτῆρος τὴν, Γίνεσθε οἰκτίρ μονες, ὡς καὶ ὁ Πατὴρ ὑμῶν οἰκτίρμων ἐστὶ, καὶ, Γίνεσθε τέλειοι, ὡς ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν, εἰκὼν γίνεται κατὰ πάντα τοῦ Θεοῦ. Καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ πάντων τῶν κτηνῶν, καὶ πάσης τῆς γῆς, καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόν των ἐπὶ τῆς γῆς. Τηρητέον δὲ, ὅτι ἐν τῷ καταλόγῳ τῆς τῶν ζώων δημιουργίας, ἄλλα τὰ κήτη, καὶ ἄλλα ἑρπετὰ ψυχῶν· καὶ ὡς ἄρχειν νῦν τῶν ἰχθύων τῆς θαλάσσης ὁ ἄνθρωπος λέγεται, σεσιώπηται δὲ τὸ τῶν κητῶν γένος καὶ τὸ τῶν θηρίων. Οὐ γὰρ μάτην δεῖ νο μίζειν μὴ προστίθεσθαι καὶ ταῦτα, δυναμένου ἀναγε γράφθαι· Καὶ ἀρχέτωσαν τῶν ἰχθύων, καὶ τῶν κη τῶν τῆς θαλάσσης, καὶ τῶν θηρίων τῆς γῆς, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ τῶν κτηνῶν. Καὶ ἐπίστησον, εἰ δυνατὸν διὰ τὸ σεσιωπῆσθαι, μὴ πάντα τὰ ζῶα διὰ τὸν ἄνθρωπον γεγονέναι, ἀλλὰ ταῦτα, ὧν ἄρχειν λέγεται, ἰχθύας θαλάσσης, καὶ πε τεινὰ οὐρανοῦ, καὶ κτήνη τῆς γῆς, τάχα δὲ καὶ τὰ ἑρπετὰ τῆς γῆς, διὰ τὰς ἀναγκαιοτάτας τῶν φαρμά κων χρείας ἀπ' αὐτῶν τελουμένας· οὐ μέντοι διὰ τὸν ἄνθρωπον ταῦτα ἐγεγόνει τὰ κήτη τὰ μεγάλα καὶ τὰ θηρία τῆς γῆς. Ἧ γὰρ ἂν προσετέθη τῇ δε δομένῃ ἐξουσίᾳ τῶν ἀνθρώπων καὶ ἡ τούτων ὀνομα σία. Οὐχ εὑρίσκομεν δὲ ἐν τῇ Γραφῇ τὸ τῶν ὄφεων γένος ἐν ἑρπετοῖς τεταγμένον, ἀλλ' ἐν θηρίοις. Ὁ 12.97 γὰρ ὄφις, φησὶν, ἦν φρονιμώτατος πάντων τῶν θηρίων. Καὶ ἐν ταῖς Πράξεσιν ἔχιδνα δακοῦσα τὸν Παῦλον, ἐκρέματο κατὰ τῆς χειρὸς αὐτοῦ· καὶ ἐπι φέρει· Ἰδόντες δὲ βάρβαροι κρεμάμενον τὸ θη ρίον. Ἐν δὲ τῷ Λευϊτικῷ ὅρα ἐπὶ τίνων τάσσει τὸ ἑρπετὸν, ὡς οὐδαμῶς ἐπὶ τῶν νῦν ἐν τῇ συνηθείᾳ κα λουμένων. Ταῦτα γὰρ, φησὶ, φάγεσθε ἀπὸ τῶν ἑρπε τῶν τῶν πετεινῶν, ἂ πορεύονται ἐπὶ τῶν τεσσάρων, ἃ ἔχει σκέλη ἀνώτερον τῶν ποδῶν αὐτοῦ, πηδᾷν ἐν αὐτοῖς ἐπὶ τῆς γῆς· καὶ ταῦτα φάγεσθε ἀπ' αὐ τῶν, τὸν βροῦχον καὶ τὰ ὅμοια αὐτῷ, καὶ τὴν ἀκρίδα καὶ τὰ ὅμοια αὐτῇ, καὶ ἀττάκην καὶ τὰ ὅμοια αὐτῷ, καὶ τὸν ὀφιομάχην καὶ τὰ ὅμοια αὐτῷ· καὶ πᾶν ἑρπετὸν ἀπὸ τῶν πετεινῶν οἷς εἰσι τέσσαρες πόδες, βδέλυγμα ὑμῖν ἐστι, καὶ ἐν τούτοις μιανθήσεσθε. Οὐκ ἄρχει τοίνυν ἄνθρω πος οὔτε τῶν κητῶν τῶν μεγάλων οὔτε τῶν θηρίων, τάχα τὴν ἀρχὴν οὔτε δι' αὐτὸν γεγενημένων. Τὸ δὲ ὅμοιον τοῖς ἐνθάδε ἀναγεγραμμένοις ὑπὸ τὴν ἐξου σίαν τοῦ ἀνθρώπου ἐν τῷ ηʹ ψαλμῷ λέγεται· Πάντα ὑπέταξας ὑποκάτω ποδῶν αὐτοῦ, πρόβατα καὶ βόας ἁπάσας, ἔτι δὲ καὶ τὰ κτήνη τοῦ πεδίου· τὰ πετεινὰ τοῦ οὐρανοῦ καὶ τοὺς ἰχθύας τῆς θα λάσσης, τὰ διαπορευόμενα τρίβους θαλασσῶν. Κἀνταῦθα γὰρ τὰ κήτη καὶ τὰ θηρία σεσιώπηται. Καὶ συνετέλεσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ ἂ ἐποίησεν. Ἤδη τινὲς ἄτοπον ὑπολαμβάνοντες τὸν Θεὸν δίκην οἰκοδόμου μὴ διαρ κέσαντος χωρὶς ἡμερῶν πλειόνων πληρῶσαι τὴν οἰ κοδομὴν, ἐν πλείοσιν ἡμέραις τετελεκέναι τὸν κόσμον, φασὶν ὑφ' ἓν πάντα γεγονέναι, καὶ ἐντεῦθεν τοῦτο κατασκευάζουσιν· ἕνεκεν δὲ τάξεως οἴονται τὸν κατά λογον τῶν ἡμερῶν εἰρῆσθαι καὶ τῶν ἐν αὐταῖς γενο μένων. Πιθανῶς δ' ἂν πρὸς τοῦτο κατασκευαζομένῳ χρήσαιντο ῥητῷ, τῷ· Αὐτὸς εἶπε, καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν. Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο· ᾗ ἡμέρᾳ ὅτε ἐποίησε Κύριος ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. Τὸ, βίβλος, ἐν τῷ τόπῳ τούτῳ καθόλου οὐ κεῖται παρ'