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Adam did not jump away, as if afraid, but as to subjected servants he gave names to all of them. This is a symbol of dominion. Therefore God, wishing to show him through this the dignity of his authority, permitted him the giving of names, and the names that were given remained from him for them. For whatever Adam called, he says, that was their name. This, then, is one sign that the beasts were not fearsome to man from the beginning; and a second, even clearer than the first, is the serpent’s conversation with the woman. For if the beasts were fearsome to humans, the woman would not have remained upon seeing the serpent, but would have fled; she would not have accepted his counsel, nor would she have conversed with him with such security, but would have immediately been astounded at the sight and jumped away; but as it was, she converses, and is not afraid; for this fear did not yet exist. But when sin entered, the things of honor were also taken away; and just as with servants, those who are esteemed are fearsome to their fellow servants, but those who have given offense fear even their fellow servants; so also it happened with man. For as long as he had confidence before God, he was fearsome to the beasts; but when he gave offense, he henceforth feared even the least of his fellow servants. But if this is not so, you show me before the sin that the beasts were fearsome to humans; but you could not. But if the fear entered after these things, this too is from the Master’s care. For if, when the commandment given by God to man was shaken and broken, the honor given to him by God had remained unshaken, he would not have easily risen up again. For when men who disobey and who do not disobey enjoy the same honor, they are rather trained for wickedness, and do not easily depart from evil. For if now, when fears and punishments and chastisements are imposed, they do not endure to be temperate, what would they have been if they had suffered nothing terrible for their transgressions? So it is clear that God, caring for us and being mindful, cast us out from our rule. But you, consider here also his ineffable love for mankind. For Adam overturned the whole commandment, and transgressed the law; but God did not undo all his honor, nor did he cast him out from all authority; but he allowed only those animals to be outside his rule which do not greatly contribute to his need for life; but those that are necessary and useful and provide great service for our life, these he allowed to remain in servitude. He left herds of oxen, that we might draw the plough, that we might cut the earth, that we might cast down the seeds 54.593; he left the kinds of beasts of burden, that they might help us with our labors in transporting goods; he left flocks of sheep, that we might have a sufficient supply for the wrapping of garments; and other kinds of animals he also allowed, which provide us with much other need. For when he punished man, saying, In the sweat of your face you shall eat your bread, in order that this sweat and toil and labor might not be unbearable, he lightened what was heavy and burdensome of the sweat by the multitude of irrational creatures which share with us this labor and hardship. And just as a philanthropic and caring master, having scourged his own servant, applies some remedy to the scourges; so also God, having imposed a sentence, wishes in every way to make this sentence lighter, having condemned us to sweat and perpetual labor, but having prepared for us many kinds of irrational creatures to share in the labor. For all these things, then, let us give thanks to him; for both the giving of honor to us, and the taking away of the honor again, and the not taking it all away, and the placing of the fear of the beasts upon us, and all things, if one examines, are full of great wisdom, great care, great love for mankind; of which may it be granted to all of us to enjoy perpetually for the glory of the

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ἀπεπήδησεν ὁ Ἀδὰμ, καθάπερ δεδοικὼς, ἀλλ' ὥσπερ δούλοις ὑποτεταγμένοις τὰ ὀνόματα ἐπέθηκεν ἅπασι. Τοῦτο δὲ δεσποτείας σύμβολον. ∆ιὸ καὶ ὁ Θεὸς βουλόμενος αὐτῷ καὶ διὰ τούτου δεῖξαι τὸ τῆς ἐξουσίας ἀξίωμα, τὴν τῶν ὀνομάτων αὐτῷ θέσιν ἐπέτρεψε, καὶ τὰ τεθέντα ὀνόματα ἔμεινεν ἐξ ἐκείνου εἰς αὐτά. Πᾶν γὰρ ὃ ἐκάλεσεν Ἀδὰμ, τοῦτο ὄνομα αὐτοῖς, φησίν. Ἓν δὴ τοῦτο σημεῖον τοῦ μὴ φοβερὰ εἶναι τῷ ἀνθρώπῳ τὰ θηρία παρὰ τὴν ἀρχήν· δεύτερον δὲ καὶ τοῦ πρώτου σαφέστερον, ἡ πρὸς τὴν γυναῖκα τοῦ ὄφεως διάλεξις. Εἰ γὰρ ἦν φοβερὰ τὰ θηρία τοῖς ἀνθρώποις, οὐκ ἂν ἰδοῦσα τὸν ὄφιν ἔμεινεν ἡ γυνὴ, ἀλλ' ἔφυγεν ἄν· οὐκ ἂν ἐδέξατο συμβουλὴν, οὐκ ἂν μετὰ τοσαύτης αὐτῷ διελέχθη τῆς ἀδείας, ἀλλ' εὐθέως ἂν πρὸς τὴν ὄψιν καὶ ἐξεπλάγη καὶ ἀπεπήδησε· νυνὶ δὲ διαλέγεται, καὶ οὐ φοβεῖται· οὐδέπω γὰρ ἦν ὁ φόβος οὗτος. Ἀλλ' ἐπειδὴ ἡ ἁμαρτία εἰσῆλθεν, ἀνῃρέθη καὶ τὰ τῆς τιμῆς· καὶ καθάπερ ἐπὶ τῶν οἰκετῶν, οἱ μὲν εὐδοκιμοῦντες φοβεροὶ τοῖς συνδούλοις εἰσὶν, οἱ δὲ προσκεκρουκότες καὶ τοὺς ὁμοδούλους δεδοίκασιν· οὕτω καὶ ἐπὶ τοῦ ἀνθρώπου γέγονεν. Ἕως μὲν γὰρ εἶχε πρὸς τὸν Θεὸν παῤῥησίαν, φοβερὸς τοῖς θηρίοις ἦν· ἐπειδὴ δὲ προσέκρουσε, καὶ τοὺς ἐσχάτους τῶν ὁμοδούλων δέδοικε λοιπόν. Εἰ δὲ μὴ τοῦτό ἐστι, σύ μοι δεῖξαι πρὸ τῆς ἁμαρτίας, ὅτι φοβερὰ τοῖς ἀνθρώποις τὰ θηρία ἦν· ἀλλ' οὐκ ἂν ἔχοις. Εἰ δὲ μετὰ ταῦτα εἰσῆλθεν ὁ φόβος, καὶ τοῦτο τῆς τοῦ ∆εσπότου κηδεμονίας. Εἰ γὰρ τῆς ἐντολῆς τῆς δοθείσης ὑπὸ τοῦ Θεοῦ τῷ ἀνθρώπῳ κινηθείσης καὶ λυθείσης, ἡ τιμὴ ἡ δοθεῖσα αὐτῷ παρὰ τοῦ Θεοῦ ἀκίνητος ἔμεινεν, οὐκ ἂν ἀνέστη ῥᾳδίως. Ὅταν γὰρ καὶ παρακούοντες οἱ ἄνθρωποι καὶ μὴ παρακούοντες τῆς αὐτῆς ἀπολαύωσι τιμῆς, παιδοτριβοῦνται πρὸς πονηρίαν μᾶλλον, καὶ οὐκ εὐκόλως ἀφίστανται τῆς κακίας. Εἰ γὰρ νῦν φόβων καὶ τιμωριῶν καὶ κολάσεων ἐπικειμένων οὐκ ἀνέχονται σωφρονεῖν, τίνες ἂν ἦσαν, εἰ μηδὲν ἔπαθον ὑπὲρ ὧν ἐπλημμέλουν δεινῶν; Ὥστε δῆλον ὅτι κηδόμενος ἡμῶν καὶ φροντίζων ὁ Θεὸς, ἐξέβαλεν ἡμᾶς τῆς ἀρχῆς. Σὺ δὲ καὶ ἐνταῦθά μοι σκόπει τὴν ἄφατον αὐτοῦ φιλανθρωπίαν. Ὁ μὲν γὰρ Ἀδὰμ πᾶσαν ἀνέτρεψε τὴν ἐντολὴν, καὶ παρέβη τὸν νόμον· ὁ δὲ Θεὸς οὐ πᾶσαν ἔλυσε τὴν τιμὴν, οὐδὲ πάσης ἐξέβαλεν αὐτὸν τῆς ἐξουσίας· ἀλλ' ἐκεῖνα μόνα ἔξω τῆς ἀρχῆς ἀφῆκεν εἶναι τὰ ζῶα, ἃ μὴ σφόδρα αὐτῷ συντελεῖ πρὸς τὴν τῆς ζωῆς χρείαν· τὰ δὲ ἀναγκαῖα καὶ χρήσιμα καὶ πολλὴν εἰσφέροντα λειτουργίαν εἰς τὴν ζωὴν τὴν ἡμετέραν, ταῦτα εἴασε μένειν ἐν τῇ δουλείᾳ. Ἀφῆκε βοῶν ἀγέλας, ἵνα ἄροτρον ἕλκωμεν, ἵνα τὴν γῆν τέμνωμεν, ἵνα τὰ σπέρματα 54.593 καταβάλλωμεν· ἀφῆκε τῶν ὑποζυγίων τὰ γένη, ἵνα πρὸς τὴν τῶν ἀγωγίμων μετακομιδὴν συναντιλαμβάνηται ἡμῖν τῶν πόνων· ἀφῆκε προβάτων ποίμνια, ἵνα ἔχωμεν εἰς περιβολὰς ἱματίων χορηγίαν ἀρκοῦσαν· καὶ ἕτερα δὲ γένη ζώων εἴασε πολλὴν ἡμῖν ἑτέραν εἰσάγοντα χρείαν. Ἐπειδὴ γὰρ κολάζων τὸν ἄνθρωπον ἔλεγεν, Ἐν ἱδρῶτι τοῦ προσώπου σου φάγῃ τὸν ἄρτον σου, ἵνα μὴ ὁ ἱδρὼς οὗτος καὶ ὁ μόχθος καὶ ὁ πόνος ἀφόρητος ᾖ, ἐπεκούφισε τὸ βαρὺ καὶ φορτικὸν τοῦ ἱδρῶτος τῷ πλήθει τῶν ἀλόγων τῶν συνεφαπτομένων ἡμῖν τοῦ πόνου καὶ τῆς ταλαιπωρίας ταύτης. Καὶ καθάπερ δεσπότης φιλάνθρωπος καὶ κηδεμονικὸς τὸν οἰκέτην τὸν ἑαυτοῦ μαστίξας, θεραπείαν τινὰ προσάγει ταῖς μάστιξιν· οὕτω καὶ ὁ Θεὸς καταδίκην ἐπιθεὶς, παντὶ τρόπῳ τὴν καταδίκην ταύτην κουφοτέραν βούλεται ποιῆσαι, ἱδρῶτι μὲν ἡμᾶς καταδικάσας καὶ πόνῳ διηνεκεῖ, τοῦ δὲ πόνου συνεφάπτεσθαι πολλὰ τῶν ἀλόγων γένη παρασκευάσας ἡμῖν. Ὑπὲρ δὴ τούτων ἁπάντων εὐχαριστήσωμεν αὐτῷ· καὶ γὰρ τὸ δοῦναι τὴν τιμὴν ἡμῖν, καὶ τὸ πάλιν ἀφελεῖν τὴν τιμὴν, καὶ τὸ μὴ πᾶσαν ἀφελεῖν αὐτὴν, καὶ τὸ τὸν φόβον ἡμῖν ἐπιστῆσαι τῶν θηρίων, καὶ πάντα, ἄν τις ἐξετάζῃ, πολλῆς γέμει σοφίας, πολλῆς κηδεμονίας, πολλῆς φιλανθρωπίας· ἧς γένοιτο πάντας ἡμᾶς ἀπολαύειν διηνεκῶς εἰς δόξαν τοῦ