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to those who conjecture about them, or as one might say, speaking precisely, they foolishly also opine that all our affairs are carried along with the movement of the heavenly bodies. And on the fifth of the days again, at God's command, the waters brought forth creeping things of living souls, and birds; of which the former inhabit the waters and swim in them, while the birds cut the air, moving as it were on high through it. And on the sixth, the earth was commanded to bring forth the living soul, four-footed animals and creeping things and wild beasts, and according to the divine command all things were brought forth. But scripture relates that the earth was commanded to bring forth the living soul, so that it might thus show the difference of the human soul in comparison to it. For the soul of the other animals sprang forth from the earth according to the command, and being earthy would reasonably be considered perishable, since scripture says elsewhere, "the soul of every beast is its blood," and the blood is certainly perishable. But the earth did not send forth the soul of man, but the divine in-breathing instilled it into Adam; wherefore also it is believed to be something divine and immortal. And the sixth of the days also had man, formed by the hand of God. For the master craftsman, having first created all things, and having brought forth the world in order and rhythm, which is why it is called 'cosmos', and having prepared it like a palace for the reception of a king, thus he brings forth man himself as a kind of king of the things on earth, ruled from above, not having created this one also by a command, but by forming him with his hands, and having made his creation not similar to the others, but different and incomparable. For all other things were brought forth by a word, but he was deemed worthy of handicraft. For God, having taken dust from the earth, says the book of Genesis, formed the man, and breathed into him a living soul, by which man is also said to have been made in the image of God. For some of the things essentially belonging to the divine nature are imaged in the soul of man, not being in it by nature, but by grace. For by nature the divine is invisible and immortal, incomprehensible and incorruptible; and these things also belong to the soul by grace, not by nature. For neither its nature and substance is comprehensible nor indeed visible, and it is incorruptible and immortal. And other characteristics of the divine nature have been observed in the soul by grace. He named the one who was formed Adam, and this signifies "red" in the Hebrew dialect, as Josephus says, because he was formed from red earth; for such is the virgin earth. Thus having brought forth the world in six days, he rested on the seventh. Therefore also for the Hebrews the seventh of the days is considered a day of inaction, whence it is also called "Sabbath"; and "Sabbath" in the Hebrew tongue means "rest." And God placed Adam in the paradise which he himself had planted, where was the tree of life and the tree of knowledge, or according to Josephus, of 1.16 prudence. And he commanded him to enjoy the rest, but to abstain from the tree of knowledge, and he foretold that death would be the penalty for the transgression. And the paradise is watered by a river, and this river goes forth from there, being divided into four. And Pishon is the name of the one; and this signifies "multitude"; and by the Greeks this is named the Ganges, passing through India and emptying into the sea. And the second is called Gihon; and the name signifies "that which issues from the east," which Josephus says the Greeks call the Nile. And after this is the Tigris, which the same man says is also called Diglath, and that the name signifies "swift with narrowness." And the remaining one is the Euphrates, which is Phora, or flower, or dispersion. And both of these flow into the Red Sea. And God presents all the animals to Adam, who gives a name to each kind of them. And God creates the woman, having taken one of the ribs of the sleeping Adam, and he brought her to him. And he recognized that this one had come from himself and named her woman; for among the Hebrews the woman is called Eva, and that one was named Eve. They were therefore both in

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καταστοχαζομένοις αὐτῶν, η ὡς αν ειποι τις ἀκριβούμενος τὸν λόγον, ἀβέλτερον καὶ τῇ κινήσει τῶν οὐρανίων απαντα δοξάζουσι συμπεριφέρεσθαι τὰ ἡμέτερα. τῇ πέμπτῃ δ' αυθις τῶν ἡμερῶν θεοῦ κελεύσαντος ἀνῆκε τὰ υδατα ἑρπετὰ ψυχῶν ζωσῶν καὶ πετεινά· ων τὰ μὲν ἐμφιλοχωροῦσι τοῖς υδασι καὶ τούτοις ἐννήχονται, τὰ πετεινὰ δὲ τὸν ἀέρα τέμνουσιν ερποντα ωσπερ διὰ τούτου μετάρσια. κατὰ δέ γε τὴν εκτην ψυχὴν ζῶσαν, τετράποδα καὶ ἑρπετὰ καὶ θηρία ἐξαγαγεῖν ἡ γῆ προσετέτακτο, καὶ κατὰ τὸ θεῖον ἐξῆκτο σύμπαντα πρόσταγμα. ψυχῆς δὲ ζώσης ἐξαγωγὴν ἡ γραφὴ περιέχει ποιήσασθαι κελευσθῆναι τὴν γῆν, ιν' ουτω τῆς τοῦ ἀνθρώπου ψυχῆς ἐμφήνῃ πρὸς αὐτὴν τὸ διάφορον. ἡ μὲν γὰρ τῶν αλλων ζῴων γῆθεν ἐξέφυ κατὰ τὸ κέλευσμα, καὶ γεηρὰ ουσα εἰκότως αν λογίζοιτο καὶ φθαρτή, ἐπεὶ καὶ ἀλλαχοῦ φησιν ἡ γραφή "ψυχὴ παντὸς κτήνους τὸ αιμα αὐτοῦ," τὸ δ' αιμα πάντως φθειρόμενον· τὴν δὲ τοῦ ἀνθρώπου ψυχὴν οὐχ ἡ γῆ ἀνῆκεν, ἀλλὰ τὸ θεῖον αὐτὴν τῷ ̓Αδὰμ ἐνῆκεν ἐμφύσημα· διὸ καὶ χρῆμά τι θεῖον ειναι πιστεύεται καὶ ἀθάνατον. ̔Η δ' εκτη τῶν ἡμερῶν καὶ τὸν ανθρωπον εσχηκε χειρὶ διαπεπλασμένον θεοῦ. προϋποστήσας γὰρ ὁ ἀριστοτέχνης τὰ σύμπαντα, καὶ παραγαγὼν τὸν κόσμον ἐν τάξει τε καὶ ῥυθμῷ, διὸ καὶ κόσμος ὠνόμα1.15 σται, καὶ ὡς ἐν ὑποδοχῇ βασιλέως ωσπερ βασίλεια προετοιμάσας, αὐτὸν ουτω παράγει τὸν ανθρωπον οιά τινα βασιλέα τῶν ἐπὶ γῆς βασιλευόμενον ανωθεν, οὐ προστάγματι καὶ τοῦτον ὑποστησάμενος, ἀλλὰ χερσὶν αὐτὸν διαπλάσας, καὶ δημιουργίαν αὐτοῦ οὐχ ὁμοίαν τοῖς αλλοις πεποιηκώς, παρηλλαγμένην δὲ καὶ ἀσύγκριτον. ταλλα μὲν γὰρ πάντα παρήχθησαν ῥήματι, ὁ δὲ καὶ αὐτουργίας ἠξίωται. χοῦν γὰρ λαβὼν ἀπὸ τῆς γῆς ὁ θεός, ἡ βίβλος φησὶ τῆς Γενέσεως, τὸν ανθρωπον επλασε, καὶ ἐνεφύσησεν αὐτῷ ψυχὴν ζῶσαν, δι' ην καὶ κατ' εἰκόνα λέγεται θεοῦ γενέσθαι ὁ ανθρωπος. τῶν γὰρ τῇ θείᾳ φύσει οὐσιωδῶς προσόντων τινὰ ἐν τῇ τοῦ ἀνθρώπου ψυχῇ εἰκονίζονται, οὐ φύσει αὐτῇ ἐνόντα, ἀλλὰ χάριτι. φύσει μὲν γὰρ τὸ θεῖον ἀόρατον καὶ ἀθάνατον, ἀκατάληπτόν τε καὶ αφθαρτον· ταῦτα δὲ καὶ τῇ ψυχῇ πρόσεισι κατὰ χάριν, οὐ κατὰ φύσιν. ουτε γὰρ ἡ φύσις ταύτης καὶ ἡ οὐσία καταληπτὴ ουτε μὴν ὁρατή, καὶ αφθαρτος δ' ἐστὶ καὶ ἀθάνατος. καὶ ετερα δὲ τῆς θείας φύσεως χαρακτηριστικὰ κατὰ χάριν παρὰ τῇ ψυχῇ τεθεώρηνται. ̓Αδὰμ δὲ τὸν πλασθέντα ὠνόμασε, σημαίνει δὲ τοῦτο πυρρὸν κατὰ τὴν ̔Εβραΐδα διάλεκτον, ως φησιν ̓Ιώσηπος, οτι ἐκ πυρρᾶς γῆς διεπέπλαστο· τοιαύτη γὰρ ἡ παρθένος γῆ. ουτω δ' ἐν εξ ἡμέραις τὸν κόσμον παραγαγὼν ἐν τῇ ἑβδόμῃ κατέπαυσε· διὸ καὶ τοῖς ̔Εβραίοις ἡ ἑβδόμη τῶν ἡμερῶν απρακτος ειναι νενόμισται, οθεν καὶ σάββατον κέκληται· τὸ δὲ σάββατον ἡ τῶν ̔Εβραίων γλῶττα λέγει ἀνάπαυσιν. Εθετο δὲ τὸν ̓Αδὰμ ὁ θεὸς ἐν τῷ παραδείσῳ, ον αὐτὸς κατεφύτευσεν, ενθα τὸ ξύλον ην τῆς ζωῆς καὶ τὸ ξύλον τῆς γνώσεως, η κατὰ τὸν ̓Ιώσηπον τῆς 1.16 φρονήσεως. καὶ ἐνετείλατο αὐτῷ τῶν μὲν λοιπῶν ἀπολαύειν, ἀπέχεσθαι δὲ τοῦ ξύλου τῆς γνώσεως, θάνατον δ' ειναι προεῖπε τὸ τῆς παραβάσεως ἐπιτίμιον. αρδεται δὲ ποταμῷ ὁ παράδεισος, καὶ πρόεισιν ἐκεῖθεν ὁ ποταμὸς ουτος εἰς τέσσαρα μεριζόμενος. καὶ Φεισὼν μὲν ονομα τῷ ἑνί· πληθὺν δὲ τοῦτο δηλοῖ· τοῖς δ' Ελλησι Γάγγης ουτος ὠνόμασται, τὴν ̓Ινδικὴν διιὼν καὶ ἐκδιδοὺς εἰς τὸ πέλαγος. Γηὼν δὲ καλεῖται ὁ δεύτερος· σημαίνει δὲ ἡ κλῆσις τὸν ἀπὸ τῆς ἀνατολῆς ἐκδιδόμενον, ον Νεῖλον ̓Ιώσηπος λέγει προσαγορεύειν τοὺς Ελληνας. ὁ δ' ἐπὶ τούτῳ Τίγρις ἐστίν, ον καὶ ∆ιγλὰθ καλεῖσθαί φησιν ὁ αὐτός, καὶ τὸ μετὰ στενότητος ὀξὺ ἐμφαίνεσθαι τῷ ὀνόματι. ὁ δὲ λοιπὸς Εὐφράτης ἐστὶν ητοι Φορά, η ανθος η σκεδασμός. καὶ αμφω δὲ ουτοι εἰς τὴν ̓Ερυθρὰν εἰσβάλλουσι θάλασσαν. παρίστησι δὲ τῷ ̓Αδὰμ ὁ θεὸς πάντα τὰ ζῷα· ος ἑκάστῳ γένει αὐτῶν ονομα τίθησι. κτίζει τε τὴν γυναῖκα ὁ θεός, μίαν τῶν πλευρῶν λαβὼν ὑπνώττοντος τοῦ ̓Αδάμ, καὶ προσήγαγεν αὐτὴν αὐτῷ. ὁ δὲ ἐξ ἑαυτοῦ γενομένην ταύτην ἐγνώρισε καὶ γυναῖκα ὠνόμασε· τοῖς γὰρ ̔Εβραίοις Ευα καλεῖται ἡ γυνή, κἀκείνη Ευα ὠνόμαστο. ην μὲν ουν ἀμφοῖν ἐν