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to luxuriate in so many good things, and was proclaimed ruler and king of so many things, lest, becoming wanton from the multitude of gifts, and puffed up by the height of his authority, he should leap away from his creator, and incur the greatest harm from his tyranny, like that first apostate who fell from heaven like lightning on account of his arrogance, of necessity the wise governor of all things, checking the swelling of his pride, named him Adam, so that from his name he might understand his kinship, and considering the origins of his nature, and seeing before his eyes the ancestral dust, he might know himself, and worship the one who had gifted him with such comeliness and magnificence; this was the first providence of the Maker shown concerning man after creation; thus from the beginning, like a father and physician and teacher, he continued at once adorning and healing and teaching him virtue. 4. Why He created the woman from the rib. Having thus formed him, thus named him, He immediately created for him a helper and a co-worker and a partner in life; not from the earth alone, as in his case, does He take the beginnings of the 75.1424 formation, but taking one of his ribs, and using this as a kind of foundation and base, He makes the female nature; not from a lack of material; for His will alone was sufficient for the creation of all things; but because He wished to implant the bond of concord in nature. He also plants a paradise, and adorns it with all kinds of plants, and bestows it on man for a dwelling place, having given him a training-ground for virtue, a commandment not laborious, nor full of sweat, but very easy for one who is temperate. 5. Why He set a law for him. For having commanded him to enjoy all the plants of paradise, He forbade the partaking of one; having done this not without reason, but so that he might know his maker, and have, as a kind of yoke, the law of his creator, so that he might know that while he rules over the things on earth, he is ruled by the one who formed him, he rules and is ruled, he is master and is mastered, he leads and is led. Besides, legislation is also appropriate for rational beings; for it is characteristic of irrational creatures to live without laws; and the Maker set for him the law concerning food, since the establishment of other laws was superfluous at that time. For what was there a need to forbid him? Not to murder? But there was no one to suffer this. But not to commit adultery? But even if he had wished, he was not able, since there was no other woman. But not to steal? From whom? For all things were his. Therefore that order was fitting for that time, and suitable not only for those who were alone, but also for newborn children. 6. Concerning the exile of Adam. And since through the envy of the devil and the weakness of the woman he received the deceit (for having first deceived her as the more tender, the avenger of our nature besieged Adam through her, as being more persuasive), he was immediately cast out of paradise, and was sent to the kindred earth, having been allotted to sweat and toil and hardship, and delivered over, as to a kind of bridle, to husbandry and suffering and the other evils of life. For since he did not bear that toil-less and grief-less life gratefully, he is yoked to adversity, so that he might put away through toils the disease that comes from prosperity. And the lawgiver also cuts short the course of sin by death, and shows the punishment itself to be philanthropy. Since

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τοσούτοις ἀγαθοῖς ἐντρυφήσειν, καὶ τοσούτων ἄρχων ἀνηγορεύθη καὶ βασιλεὺς, ἵνα μὴ τῷ πλήθει τῶν δωρεῶν ὑπερμαζή σας, καὶ τῷ ὕψει τῆς ἡγεμονίας ἐπαρθεὶς κατα σκιρτήσῃ τοῦ κτίσαντος, καὶ μεγίστην ἐκ τῆς τυ ραννίδος ἀπενέγκηται βλάβην, κατὰ τὸν πρῶτον ἀποστάτην ἐκεῖνον τὸν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα δι' ἀλαζονείαν, ἀναγκαίως ὁ σοφὸς τῶν ὅλων πρύτανις κωλύων αὐτοῦ τὸν ὄγκον τοῦ φρονήματος, Ἀδὰμ προσηγόρευσεν, ἵνα ἐκ τῆς προσηγορίας ἐν νοῶν τὴν συγγένειαν, καὶ τὰς ἀφορμὰς τῆς φύσεως λογιζόμενος, καὶ τὸν πρόγονον χοῦν πρὸ τῶν ὀφθαλ μῶν θεώμενος, ἑαυτὸν μὲν γνωρίζῃ, προσκυνῇ δὲ τὸν τοσαύτην εὐπρέπειαν αὐτῷ καὶ μεγαλοπρέπειαν δωρησάμενον· αὕτη πρώτη περὶ τὸν ἄνθρωπον ἐδείχθη τοῦ Ποιητοῦ μετὰ τὴν δημιουργίαν πρόνοια· οὕτως ἐξ ἀρχῆς οἷά τις πατὴρ καὶ ἰατρὸς καὶ διδά σκαλος, κοσμῶν ὁμοῦ καὶ ἰατρεύων καὶ διδάσκων αὐτὸν τὴν ἀρετὴν, διετέλεσεν. ∆ʹ. ∆ιὰ τί τὴν γυναῖκα ἐκ τῆς πλευρᾶς ἐδημιούρ γησε. Οὕτως αὐτὸν διαπλάσας, οὕτως προσαγορεύσας, βοηθὸν αὐτῷ καὶ συνεργὸν καὶ τοῦ βίου κοινωνὸν παραχρῆμα ἐδημιούργησεν· οὐκ ἐκ μόνης δὲ τῆς γῆς, ὡς ἐπ' ἐκείνου, λαμβάνει τὰς ἀφορμὰς τῆς 75.1424 διαπλάσεως, ἀλλὰ μίαν τῶν πλευρῶν ἐκείνου λαβὼν, καὶ ταύτῃ καθάπερ τινὶ κρηπῖδι καὶ θεμελίῳ χρησά μενος, τὴν γυναικείαν φύσιν ποιεῖ· οὐχ ὕλης ἀπο ρίᾳ· μόνη γὰρ αὐτῷ βουλὴ πρὸς τὴν ὅλων δημιουρ γίαν ἤρκεσεν· ἀλλ' ἐν τῇ φύσει τῆς ὁμονοίας θελή σας ἐνθεῖναι τὸν σύνδεσμον. Φυτεύει καὶ παράδεισον, καὶ φυτοῖς αὐτὸν κατακοσμεῖ παντοίοις, καὶ τοῦτον ἐνδιαίτημα τῷ ἀνθρώπῳ χαρίζεται, δεδωκὼς αὐτῷ γυμνάσιον ἀρετῆς, ἐντολὴν οὐκ ἐπίπονον, οὐδὲ γέ μουσαν ἱδρῶτος, ἀλλὰ μάλα σωφρονοῦντι ῥᾳδίαν. Εʹ. ∆ιὰ τί νόμον αὐτῷ τέθεικεν. Πάντων γὰρ τῶν φυτῶν τοῦ παραδείσου κελεύσας ἀπολαύειν, ἑνὸς ἀπηγόρευσε τὴν μετάληψιν· οὐχ ἁπλῶς οὐδὲ τοῦτο πεποιηκὼς, ἀλλ' ἵνα τὸν πεποιη κότα γνωρίζῃ, καὶ ὥσπερ τινὰ ζυγὸν ἔχῃ τὸν νόμον τοῦ δημιουργήσαντος, ἵνα γινώσκῃ ὡς βασιλεύει μὲν τῶν ἐν τῇ γῇ, βασιλεύεται δὲ ὑπὸ πλάσαντος, ἄρχει καὶ ἄρχεται, δεσπόζει καὶ δεσπόζεται, ἡγεῖται καὶ ἄγεται. Ἄλλως δὲ καὶ πρόσφορος ἡ νομοθεσία τοῖς λογικοῖς· ἀλόγων γὰρ ἴδιον τὸ νόμων χωρὶς πολι τεύεσθαι· τὸν δὲ περὶ βρώσεως νόμον τέθεικεν αὐτῷ ὁ Ποιητὴς, ἐπειδὴ τῶν ἄλλων νόμων ἡ θέσις περιττὴ τηνικαῦτα ἦν. Τί γὰρ αὐτῷ καὶ ἀπαγορεύειν ἐχρῆν; Μὴ φονεῦσαι; Ἀλλ' οὐκ ἦν ὁ τοῦτο πεισόμενος. Ἀλλὰμὴ μοιχεῦσαι; Ἀλλ' οὐδὲ βουληθεὶς οἷός τε ἦν, γυ ναικὸς ἄλλης οὐκ οὔσης. Ἀλλὰ μὴ κλέψαι; Τὰ τί νος; Αὐτοῦ γὰρ ἦν ἅπαντα. Ἁρμόδιος τοίνυν ὁ κόσμος ἐκεῖνος ἦν τῷ τότε καιρῷ, καὶ οὐ μόνον τοῖς μόνοις οὖσιν, ἀλλὰ καὶ παιδίοις ἀρτιγενέσιν συμ βαίνων. ςʹ. Περὶ τῆς ἐξορίας τοῦ Ἀδάμ. Ἐπειδὴ δὲ φθόνῳ διαβόλου, καὶ γυναικὸς εὐκολίᾳ τὴν ἀπάτην ἐδέξατο (ταύτην γὰρ ὡς ἁπαλωτέραν φενακίσας, πρότερον δι' αὐτῆς, ὡς πιθανωτέρας, τὸν Ἀδὰμ ὁ τῆς ἡμετέρας φύσεως ἀλάστωρ ἐπολιόρκη σεν), ἐξεβλήθη μὲν εὐθὺς τοῦ παραδείσου, καὶ πρὸς τὴν συγγενῆ γῆν παρεπέμφθη, ἱδρῶτι καὶ πόνῳ καὶ ταλαιπωρίᾳ συγκληρωθεὶς, καὶ οἷόν τινι χαλινῷ τῇ γηπονίᾳ καὶ κακοπαθείᾳ καὶ ταῖς ἄλλαις τοῦ βίου πονηρίαις παραδοθείς. Ὡς γὰρ τὴν ἄπονον ἐκείνην καὶ ἄλυπον οὐκ ἐνεγκὼν εὐγνωμόνως ζωὴν, τῇ δυσ ημερίᾳ συζεύγνυται, ἵνα τὴν ἀπὸ τῆς εὐημερίας φε ρομένην νόσον διὰ τῶν πόνων ἀποσκευάσηται. ∆ια κόπτει δὲ καὶ θανάτῳ τὸν δρόμον τῆς ἁμαρτίας ὁ νομοθέτης, καὶ αὐτὴν δείκνυσι τὴν τιμωρίαν φιλ ανθρωπίαν. Ἐπειδὴ