from what is said: And the woman saw that the tree was good for food and that it is pleasant to the eyes to see, but as of those who put away their inexperience of evil through the transgression, (206b) which also made their nakedness a matter of indifference; but it was said that their eyes were opened. For every eye is by nature aroused by the reasoning faculty toward what it sees; for it does not have understanding in and of itself, so that often, while the mind is occupied with other things, we sometimes pass by even the very familiar like a blind person; and whenever we are accused, we make our defense by assigning the cause to the preoccupation of our reason. Thus, therefore, Adam and Eve were aroused in the perception of their mind toward sight; for the phrase, They knew that they were naked, signifies a revelation that arose concerning their state of dress, not a looking up with the eyes. And that will also be said, that before their state of passionlessness, since it was not the time for childbearing, the observation of their nakedness had not been given by God, but they lived as if without flesh, not yet having a season for fleshly disposition; but when disobedience supervened and brought on mortality, fittingly, for the future, shame toward one another was given to them; and they later understood the difference of their forms, which had been foreseen by the Creator for the necessity of the succession of the race. [10] Concerning the fig leaves. Therefore, perceiving themselves to be naked after the transgression, both Adam and Eve made for themselves girdles from fig leaves, signifying through the tree the manner of their evil deed. For as the fruit of the fig is sweet, but the 912 leaf is rough and very bitter, so every sin in its practice is shown to be sweet, but after the practice it provides pain to the one who has practiced it. What then does the Scripture say again? And they heard the voice of the Lord God walking in the paradise in the afternoon, and they hid, both Adam and his wife in the midst of the tree of paradise, after the daring deed, having come to a consciousness of their fault, they are seized by the fear of judgment and try to hide from the unerring eye and refuse to come forward and shrink from appearing. And so, seeing them shaken by fear, God calls them back as a loving father and says: Adam, Adam, where are you? And he said to him: I heard your voice as you were walking in paradise, and I was afraid, because I am naked, and I hid. 1276 [17] Concerning the condemnation of the first-formed and of the serpent. It was therefore possible to see then a tribunal and a court, sharp and terrible, the place of paradise which had been a place of delight. For having brought into the midst those who were harmed and the one who had harmed, and having found the serpent to have done wrong, and Eve to have been wronged, he appointed for each the fitting punishment. For declaring the serpent accursed, he condemned it to creep on its breast and belly and to eat dust instead of edible food, and he judged Eve to have grief as a companion and to give birth in pains, and he sentenced Adam to eat his bread in the sweat of his face until he should return to the earth from which he was taken. Then again the Scripture says: And God made for Adam and his wife tunics of skin and clothed them, and God said: Behold, Adam has become as one of us, to know (207b) good and evil; and now, lest he stretch out his hand and take of the tree of life, and eat, and live forever. For what reason is man cast out of paradise, and concerning the tunics of skin 913. It is possible, therefore, to understand from what has been said, that man was able, even after the transgression, to live for ages; therefore, so that man might not be an immortal evil, God declared him mortal, clothing him with mortality; for this is what the tunics of skin signify, from the principle of the mortality of animals, so that through the dissolution of the body and its bondage, all sin might be utterly destroyed from the root. [18] On the phrase: Behold, Adam has become as one of us. And it was said by God: Behold, Adam has become as one of us, to know good and evil, not as if he had advanced through disobedience to the knowledge of virtue and vice, but as being such from the beginning

ἐκ τοῦ λέγεσθαι· Καὶ εἶδεν ἡ γυνὴ, ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν καὶ ὅτι ἀρεστόν ἐστι τοῖς ὀφθαλμοῖς ἰδεῖν, ἀλλ' ὡς τὸ ἀπειρόκακον ἀποθεμένων διὰ τῆς παραβάσεως, (206b) ὃ καὶ τὴν γύμνωσιν ἀδιάφορον παρέσχεν· ἐῤῥέθη δὲ ὅτι διηνοίχθησαν οἱ ὀφθαλμοὶ αὐτῶν. Πέφυκε γὰρ ὁ ὀφθαλμὸς ἅπας ὑπὸ τοῦ λογισμοῦ διεγείρεσθαι πρὸς ἃ βλέπει· σύνεσιν γὰρ αὐτὸς καθ' ἑαυτὸν οὐκ ἔχει, ὥστε πολλάκις, πρὸς ἕτερα τῆς διανοίας ἀσχολουμένης, τυφλοῦ δίκην ἐνίοτε παρερχόμεθα καὶ τὸ πάνυ γνώριμον· καὶ ἐπειδὰν ἐγκληθῶμεν τῇ ἀσχολίᾳ τοῦ λογισμοῦ, τὸ αἴτιον ἀνατιθέντες ἀπολογούμεθα. Οὕτως οὖν Ἀδὰμ καὶ ἡ Εὔα τῇ αἰσθήσει τοῦ νοῦ πρὸς τὴν ὄψιν διεγέρθησαν· τὸ γὰρ, Ἔγνωσαν ὅτι γυμνοὶ ἦσαν, ἀποκάλυψιν σημαίνει τὴν ἐγγενομένην τῷ στολισμῷ, οὐκ ἀνάβλεψιν ὀφθαλμῶν. Λεχθήσεται δὲ κἀκεῖνο, ὅτι πρὸ τῆς ἀπαθείας, ἐπειδὴ καιρὸν οὐκ εἶχε τὰ τῆς παιδοποιίας, οὐκ ἐδέδοτο παρὰ Θεοῦ ἡ παρατήρησις τῆς γυμνώσεως, ἀλλὰ διῆγον ὡς ἄσαρκοι, σαρκικῆς διαθέσεως οὔπω καιρὸν ἔχοντες· ἐπειδὴ δὲ ἡ ἀπείθεια ἐπισυμβᾶσα τὸ θνητὸν ἐπήγαγεν, εἰκότως τὸ λοιπὸν ἐνεδόθη τούτοις ἡ πρὸς ἀλλήλους αἰδώς· καὶ νενοήκασι ὕστερον τῶν σχημάτων τὴν διαφορὰν προθεωρηθεῖσαν τῷ πλάσαντι πρὸς τὸ ἀναγκαῖον τῆς διαδοχῆς τοῦ γένους. [Ιʹ] Περὶ τῶν φύλλων τῆς συκῆς. Γυμνοὺς οὖν ὄντας ἑαυτοὺς αἰσθόμενοι ὅ τε Ἀδὰμ καὶ ἡ Εὔα μετὰ τὴν παράβασιν, ἐκ φύλλων συκῆς ἐποίησαν ἑαυτοῖς περιζώματα, αἰνιττόμενοι διὰ τοῦ ξύλου τὸν τρόπον τῆς κακοπραγίας. Ὡς γὰρ ἡδὺς ὁ καρπὸς τῆς συκῆς, τραχὺ δὲ καὶ πικρώτατον τὸ 912 φύλλον, οὕτως πᾶσα ἁμαρτία ἐν τῇ πράξει δείκνυται ἡδεῖα, μετὰ δὲ τὴν πρᾶξιν ὀδύνην παρέχει τῷ πεπραχότι. Τί οὖν πάλιν ἡ Γραφή; Καὶ ἤκουσαν τῆς φωνῆς Κυρίου τοῦ Θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινὸν, καὶ ἐκρύβησαν, ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου, μετὰ τὸ τόλμημα εἰς συναίσθησιν ἐλθόντες τοῦ πταίσματος, τῷ κριτικῷ κρατοῦνται φόβῳ καὶ κρύπτεσθαι τὸν ἀλάθητον ὀφθαλμὸν καὶ παραιτοῦνται τὴν πρόοδον καὶ ἀναδύονται τὴν παράστασιν. Οὕτω δὲ αὐτοὺς κεκλονημένους ὑπὸ τοῦ δέους θεασάμενος ἀνακαλεῖται ὡς πατὴρ φιλόστοργος ὁ Θεὸς καί φησι· Ἀδὰμ, Ἀδὰμ, ποῦ εἶ; Καὶ εἶπεν αὐτῷ· Τῆς φωνῆς σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ, καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην. 1276 [ΙΖʹ] Περὶ τῆς καταδίκης τοῦ πρωτοπλάστου καὶ τοῦ ὄφεως. Ἦν οὖν ἰδεῖν λοιπὸν βῆμα καὶ δικαστήριον ὀξὺ καὶ φοβερὸν τὸ τρυφηλὸν γεγονὸς τοῦ παραδείσου χωρίον. Ἀγαγὼν γὰρ εἰς μέσον τοὺς βλαβέντας καὶ τὸν βλάψαντα, καὶ τὸν μὲν ὄφιν εὑρηκὼς ἀδικήσαντα, τὴν δὲ Εὔαν ἀδικηθεῖσαν, ὡρίσατο ἑκάστῳ τὴν προσήκουσαν τιμωρίαν. Τὸν γὰρ ὄφιν κατάρατον ἀποφήνας, ἐπὶ τῷ στήθει καὶ τῇ κοιλίᾳ κατεδίκασε σύρεσθαι καὶ γῆν ἐσθίειν ἀντὶ ἐδωδίμου τροφῆς, τὴν δὲ Εὔαν σύντροφον ἔχειν τὴν λύπην καὶ ὀδύναις τίκτειν ἐδικαίωσεν, τὸν Ἀδὰμ δὲ ἐν ἱδρῶτι τοῦ προσώπου ἐσθίειν κατέκρινεν τὸν ἄρτον ἕως ὅτου ἐπιστρέψαι αὐτὸν εἰς τὴν γῆν ἐξ ἧς ἐλήφθη. Εἶτα αὖθις ἡ Γραφή· Καὶ ἐποίησεν ὁ Θεὸς τῷ Ἀδὰμ καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτοὺς, καὶ εἶπεν ὁ Θεός· Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν (207b) καλὸν καὶ πονηρόν· καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῖρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς, καὶ φάγῃ, καὶ ζήσεται εἰς τὸν αἰῶνα. Τίνος ἕνεκεν ἐκβάλλεται ὁ ἄνθρωπος ἐκ τοῦ παραδείσου καὶ περὶ τῶν δερματίνων 913 χιτώνων. Ἔστι τοίνυν ἐκ τῶν εἰρημένων ἐννοεῖν, ὅτι ἠδύνατο ὁ ἄνθρωπος καὶ μετὰ τὴν παράβασιν εἰς αἰῶνας ζῇν· διὸ ἵνα μὴ ἀθάνατον ᾖ τὸ κακὸν ὁ ἄνθρωπος, θνητὸν αὐτὸν ἀπεφήνατο ὁ Θεὸς νεκρότητι περιβαλών· τοῦτο γὰρ οἱ δερμάτινοι χιτῶνες σημαίνουσι ἀπὸ τοῦ λόγου τῆς τῶν ζώων νεκρότητος, ὅπως διὰ τῆς λύσεως τοῦ σώματος καὶ τῆς δέσεως ἡ ἁμαρτία πᾶσα αὐτοπρέμνως διαφθαρῇ. [ΙΗʹ] Εἰς τό· Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν. Εἴρηται δὲ ὑπὸ τοῦ Θεοῦ τό· Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρὸν, οὐχ ὡς προκόψαντος αὐτοῦ διὰ τῆς ἀπειθείας ἐπὶ τὴν τῆς ἀρετῆς τε καὶ κακίας γνῶσιν, ἀλλ' ὡς τοιούτου ἐξ ἀρχῆς