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measures; and since we see through eyes, it calls His faculty of sight "eyes"; and again, His faculty of hearing "ears," since it is through these members that we hear; and His command, "mouth." But they should have listened not only to these words, but also to those that teach the uncircumscribed nature of God. "For where," it says, "shall I go from your spirit, and from your presence where shall I flee? If I ascend to heaven, you are there; if I descend to Hades, you are present," and so on. And to the Samaritan woman the Lord said: "God is spirit, and those who worship him must worship in spirit and truth." If, then, God is spirit, He is therefore simple and incomposite and without form. But it is superfluous to prolong this argument, for their folly is manifest. Accordingly, the phrase "Let us make man in our image and likeness," some of the teachers have understood thus: that the God of all, having made creation both sensible and intelligible, formed man last, placing him as a kind of image of Himself in the midst of inanimate and animate, and of sensible and intelligible beings; so that the inanimate and animate might offer him their service, as a kind of tribute; and the intelligible natures, in their care for him, might show their goodwill towards the one who made him. For this is what the divine Apostle also said: "Are they not all ministering spirits sent out for service for the sake of those who are to inherit salvation"? and the Lord in the gospels, "See that you do not despise one of these little ones; for I tell you, their angels daily see the face of my Father who is in heaven." Some, however, have said that man was made "in the image of God" with respect to his capacity to rule, using as the clearest proof the fact that the Maker added, "and let them rule over the fish of the sea and over the birds of the air and over the cattle, and over all the earth and over every creeping thing that creeps on the earth"; for just as He Himself has dominion over all things, so He gave to man authority over the irrational animals, and it is also possible to find other things as imitations of the archetype. For man also creates in imitation of God the maker, both houses and walls and cities and harbors and ships and shipyards, and chariots and a myriad other things; such as representations of the heaven and images of the sun and moon and stars, and likenesses of men and irrational animals. But the difference in creation is infinite. For the God of all creates both from things that are and from things that are not, and without toil or time; for as soon as He wills, He brings forth what He has determined. But man needs matter, and he needs tools and deliberation and thought and time and labor and other arts for the construction of what is made. For the builder needs a blacksmith, and the blacksmith a metalworker and a charcoal-burner; and all of them together need woodcutters, and the woodcutters need planters and farmers; and so each art borrows its own need from the other arts. But even so, man the creator imitates the Maker in some way, as an image the archetype; for the image also has the likenesses of the archetype. But while it has the form of the members, it does not have their functions; for it is deprived of soul, by which the body is moved. So again, man also reigns and judges in imitation of the God of all. But God, when judging, needs neither accusers nor witnesses; for so He condemned Cain, having been an eyewitness of the abomination. But man, when judging, needs both witnesses and accusers, for he is ignorant of what has happened. Thus man was also called "god," since he was designated the image of God. "For a man," he says, "ought not to cover his head, since he is the image and glory of God"; but again, the God of all has a divine nature, not a mere title; but man, as an image, has the name only, being deprived of the reality. Thus, being uncircumscribed truly and properly belongs to the God of all; but the human mind also imitates it in some way; for in

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μετρεῖ· καὶ ἐπειδὴ δι' ὀφθαλμῶν ὁρῶμεν ἡμεῖς, τὴν ὀπτικὴν αὐτοῦ δύναμιν ὀφθαλμοὺς ὀνο μάζει· καὶ αὖ πάλιν τὴν ἀκουστικὴν ὦτα, ἐπειδὴ διὰ τούτων τῶν μορίων ἀκούομεν· καὶ τὸ πρόσταγμα, στόμα. ἔδει δὲ αὐτοὺς μὴ τούτων μόνον ἀκούειν τῶν λόγων, ἀλλὰ καὶ τῶν τὸ ἀπερίγραφον τοῦ Θεοῦ διδασκόντων· " ποῦ, γάρ φησι, πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; ἐὰν ἀνα βῶ εἰς τὸν οὐρανόν, σὺ ἐκεῖ εἶ, ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει ", καὶ τὰ ἑξῆς. καὶ τῇ σαμαρείτιδι ὁ Κύριος ἔφη· " πνεῦμα ὁ Θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν ". εἰ δὲ πνεῦμα ὁ Θεός, ἁπλοῦς ἄρα καὶ ἀσύνθετος καὶ ἀσχημάτιστος. ἀλλὰ γὰρ περιττὸν τοῦτον μηκύνειν τὸν λόγον· δήλη γὰρ τούτων ἡ ἄνοια. τὸ τοίνυν " ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμε τέραν καὶ καθ' ὁμοίωσιν ", τινὲς τῶν διδασκάλων οὕτως ἐνόησαν· ὅτι τὴν κτίσιν τὴν αἰσθητήν τε καὶ νοητὴν πεποιηκὼς ὁ τῶν ὅλων Θεός, τὸν ἄνθρωπον διέπλασεν ἔσχατον, οἷόν τινα εἰκόνα ἑαυτοῦ ἐν μέσῳ τεθεικὼς τῶν ἀψύχων τε καὶ ἐμψύχων, καὶ αἰσθητῶν καὶ νοη τῶν· ἵνα τὰ μὲν ἄψυχά τε καὶ ἔμψυχα τούτῳ προσφέρῃ, ὥσπερ τινὰ φόρον, τὴν χρείαν· αἱ δὲ νοηταὶ φύσεις, ἐν τῇ περὶ τοῦτον κηδεμονίᾳ τὴν περὶ τὸν πεποιηκότα δεικνύωσιν εὔνοιαν. τοῦτο γὰρ καὶ ὁ θεῖος ἀπόστολος ἔφη· " οὐχὶ πάντες εἰσὶ λειτουργικὰ πνεύματα εἰς δια κονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κλη 25 ρονομεῖν σωτηρίαν "; καὶ ὁ Κύριος ἐν τοῖς εὐαγγελίοις, " ὁρᾶ τε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων τῶν ἐλαχίστων· ἀμὴν γὰρ λέγω ὑμῖν, ὅτι οἱ ἄγγε λοι αὐτῶν καθ' ἡμέραν ὁρῶσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς ". τινὲς δέ, " κατ' εἰ κόνα Θεοῦ " κατὰ τὸ ἀρχικὸν γεγενῆσθαι τὸν ἄνθρωπον ἔφασαν, τεκμηρίῳ κεχρημένοι σαφεστάτῳ, τῷ τὸν ποιητὴν ἐπαγαγεῖν, " καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πε τεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν, καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς "· ὥσπερ γὰρ αὐτὸς τῶν ὅλων ἔχει τὴν δεσποτείαν, οὕτω δέ δωκε τῷ ἀνθρώπῳ τῶν ἀλόγων ζῴων τὴν ἐξουσίαν, ἔστι δὲ καὶ ἄλλα εὑρεῖν ὡς ἀρχετύπου μιμήματα· δημιουργεῖ γὰρ καὶ ἄνθρωπος κατὰ μίμησιν τοῦ πεποιηκότος Θεοῦ, καὶ οἰκίας καὶ τείχη καὶ πόλεις καὶ λιμένας καὶ ναῦς καὶ νεώρια, καὶ ἅρματα καὶ ἕτερα μυρία· οἷον οὐρανοῦ ἐκτυπώματα καὶ ἡλίου καὶ σελήνης καὶ ἀστέρων ἰνδάλματα, καὶ ἀνθρώπων καὶ ζῴων ἀλόγων εἰκόνας, ἀλλ' ἄπειρον τὸ τῆς δημιουργίας διάφορον. ὁ μὲν γὰρ τῶν ὅλων Θεὸς καὶ ἐξ ὄντων καὶ ἐκ μὴ ὄντων δημιουργεῖ, καὶ δίχα πόνου καὶ χρόνου· ἅμα γὰρ τῷ βουληθῆναι παράγει τὸ δόξαν· ἄνθρωπος δὲ δεῖται μὲν ὕλης, δεῖται δὲ καὶ ὀργάνων καὶ βουλῆς καὶ ἐνθυμήσεων καὶ χρόνου καὶ πόνου καὶ τεχνῶν ἑτέρων εἰς τὴν τοῦ γενομένου κατασκευήν. ὁ γὰρ οἰκοδόμος δεῖται χαλκέως, καὶ ὁ χαλκεὺς μεταλλέως, καὶ ἀνθρα κέως· καὶ πάντες ὁμοῦ τῶν ὑλοτόμων καὶ οἱ ὑλοτόμοι τῶν φυτουργῶν τε καὶ γεωργῶν· καὶ οὕτως ἑκάστη τέχνη παρὰ τῶν ἄλλων τεχνῶν τὴν 26 οἰκείαν ἐρανίζεται χρείαν· ἀλλὰ καὶ οὕτω δημιουργῶν ὁ ἄνθρωπος, μιμεῖται ἁμῆ γέ πῃ τὸν ποιητήν, ὡς εἰκὼν τὸ ἀρχέτυπον· καὶ γὰρ ἡ εἰκὼν ἔχει τὰ τοῦ ἀρχετύπου ἰνδάλματα. ἀλλὰ τὸ μὲν τῶν μορίων εἶδος ἔχει, τὰς δὲ ἐνεργείας οὐκ ἔχει· ἐστέρηται γὰρ ψυχῆς, δι' ἧς κινεῖται τὸ σῶμα. οὕτω πάλιν καὶ βασιλεύει ὁ ἄνθρωπος καὶ κρίνει κατὰ μίμησιν τοῦ τῶν ὅλων Θεοῦ· ἀλλ' ὁ μὲν Θεὸς οὐ κατηγόρων, οὐ μαρτύρων δεῖται δικάζων· οὕτω γὰρ καὶ τὸν Κάϊν κατέκρινεν, ὡς αὐτόπτης τοῦ μύσους γεγενημέ νος· ὁ δὲ ἄνθρωπος κρίνων καὶ μαρτύρων δεῖται καὶ κατηγόρων· ἀγνοεῖ γὰρ τὰ γεγενημένα. οὕτω καὶ Θεὸς ὁ ἄνθρωπος ὠνομάσθη, ἐπειδὴ εἰκὼν προσηγορεύθη Θεοῦ· " ἀνήρ, γάρ φησιν, οὐκ ὀφείλει κατα καλύπτεσθαι τὴν κεφαλήν, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων "· ἀλλὰ πάλιν ὁ μὲν τῶν ὅλων Θεὸς φύσιν ἔχει θείαν, οὐ προσηγορίαν ψιλήν· ὁ δὲ ἄνθρωπος, ὡς εἰκών, τοὔνομα ἔχει μόνον, ἐστε ρημένος τοῦ πράγματος. οὕτω τὸ ἀπερίγραφον ἀληθῶς μὲν καὶ κυρίως ἐστὶ τοῦ τῶν ὅλων Θεοῦ· μιμεῖται δὲ οὕτω πως αὐτὸ καὶ ὁ νοῦς ὁ ἀνθρώ πινος· ἐν