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yielding fruitful fruit"; for of every plant the nature of the seed is in it, so that some of them are edible, others ... or useful for other needs, some known to men, and others to God alone. These things pertain to the literal meaning, but I think that the things of allegory are in this manner. God, having created man, placed in him good thoughts so that he might bear the fruit of virtues and hold the knowledge of the truth in high esteem, but the earth in its allegorical sense brought forth ... from its own will, man having sown thorns through transgression. As many, therefore, as received divine teaching but did not attend to the sowing of the word hear: 33 "Sow wheat and reap thorns." For was it sown for this reason, that thorns might be reaped? ... ... that they did not cultivate it well nor ... of the blessing with which Jacob blessed his son, saying: "Behold, the smell of my son is as the smell of a full field which the Lord has blessed"; but he who manages his planting well will hear, just as the bride: "A garden enclosed is my sister, my spouse." And the "and it was so" and what follows is said for the sake of completion. 10, 12. And God saw that it was good. It should be noted that, although two things were commanded and came to be, it is said as if of one: "God saw that it was good." For since there is a reference to the end and purpose, it is said, "God saw that it was good"; for on account of men the grass sprouted and the other things. And I said that which in perceptible things has its analogy is good, how much more so that which is in the virtues and harmony of a soul living well and of a rational being choosing what is to be chosen and hastening toward the end of virtue. 10, 14-19. And God said: Let there be lights in the firmament of the heaven to give light upon the earth, and to divide the day from the night, and let them be for signs, and for seasons, and for days, and for years. And let them be for light in the firmament of the heaven, so as to give light upon the earth: and it was so, until it was the fourth day. Beginning this book, we were saying that God, being an active substance, at the same time wills, and what He wants to be, is; for it is not possible in His case for the acts of working to be before the existence, as is the case with human arts. for after the working is the work, and after the building, the house; for 34 the house is not in the being built, nor the ship in the being constructed; for these acts of working are measured by time. But God works timelessly, bringing into being what He wills; therefore, the act of working will not be subsequent ... At the same time, therefore, that He willed the lights to be, they were, and at the same time He wished the water to be gathered into one gathering, the command was fulfilled, and in the saying, "Let there be a firmament," this existed. Wherefore, following this thought, ... concerning the six days, one must understand that they are not taken for the sake of a temporal extension, but of a reason proper to the creation of God and of the power of number. For six is the first of the perfect numbers; and they call perfect numbers those that are composed of their own parts, and there are only four from one up to ten thousand. The first, therefore, is six, of which the half is three, the third two, the sixth one, which when put together make up six. Likewise is twenty-eight; for its half is fourteen, its fourth seven, its seventh four, its fourteenth two, its twenty-eighth one, which again, when put together, make up twenty-eight. And there are two others besides these; but if you compose others besides the perfect ones, they fall short or exceed, as must be considered in the case of eight: its half is four, its fourth two, its eighth one, which again when put together produce a smaller number. And twelve, when put together, exceeds; its half is six, its third four, its fourth three, its sixth two, its twelfth one. Those who are concerned with these things therefore call the deficient ones sub-perfect, the abundant ones super-perfect, and the perfect ones those composed from their own parts. It was necessary, therefore, for the

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κ[α´̣ρ̣π̣ιμ̣ον ποιοῦν καρπόν"6· παντὸς γὰρ φυτοῦ ἐν αὐτῷ ἡ τ̣ο̣υ῀̣ σπέρματ̣ο̣ς̣ φύσις, ὡς τὰ μὲν αὐτῶν εἶναι ἐδώδιμα, τὰ ···α ἢ εἰς ἑτ̣έρα̣ς χρείας λυσιτελοῦντα, τὰς μὲν καὶ ἀνθρώποις γ̣ν̣ω̣σ̣τ̣άς, τὰ<ς> δ̣ὲ μόνῳ Θεῷ. Ταῦτα μὲν πρὸς τὸ ῥητόν, τὰ δὲ τῆς α᾿̣λ̣λ̣η̣γορίας τοῦτον ἔχειν τρόπον ἡγοῦμαι. ∆ημιουργήσας ὁ Θ̣ε̣ο`̣ς̣ τὸν ἄνθρωπον̣ εὐ´̣θη ἐπὶ τῷ τὰς ἀρετὰς καρποφορεῖν καὶ τὴν γνῶσ̣ι̣ν̣ τῆς ἀληθείας περὶ πολλοῦ ποιεῖσθαι ἐνῆκεν αὐτῷ ἐννοίας ἀγ̣α̣θ̣α´̣ς, ἐξηνέχ̣θ̣η δὲ ἡ κατὰ τὴν ἀναγωγὴν γῆ ἀπὸ τῆς ἰδίας γνώμης ···· ἀκάν<θας> σπειρ̣ήσαντος τοῦ ἀνθρώπου ἐκ παραβάσεως. Ὅσοι γοῦν θείαν δ̣ι̣δ̣α̣σκαλίαν παραδεξάμενοι οὐ πρόσεσχον τῇ σπορᾷ τοῦ λόγου ἀκούουσιν· 33 "6Σπείρατε πυροὺς καὶ ἀκάνθας θερίσατε."6 Μ̣ὴ γα`̣ρ̣ διὰ τοῦτο ἐσπάρη ἵνα ἄκανθαι θερισθῶσιν α··· ····[····]· τοῦτο μὴ καλῶς αὐτοὺς γεγ̣εωργηκέναι μηδὲ ····υ̣κ̣[····] ··· ··· ··θῆναι τῆς εὐλογίας ἧς ηὐλόγησεν ᾿Ι̣ακ̣ω`̣β̣ τ[ὸν υἱὸ]ν̣ λέγων· "6Ἰδοὺ ὀδμὴ τοῦ υἱοῦ μου ὡς ὀδμὴ ἀγροῦ πλ[ήρο]υ̣ς̣ ὃν ηὐλόγησεν Κύριος"6· ὁ δὲ καλῶς ἑαυτοῦ ἄγων τὴν φυ̣τ̣[εί]α̣ν α᾿̣κ̣ο̣ύσεται καθὰ καὶ ἡ νύμφη· "6Κῆπος κεκλεισμέν̣[ος ἀδελ]φή μου νύμφη."6 Τὸ δὲ "6καὶ ἐγένετο οὕτως"6 καὶ τὰ ἑξῆς ἀνταπ[οδόσε]ως ἕνεκα εἴρηται. ι, 12. Καὶ εἶδεν ὁ Θεὸς ὅτι καλόν. Σ̣η̣μειωτέον ὅτι, δύο προσταχθέντων καὶ γεν̣[ο]μ̣ένω̣ν, ὡς περι`̣ ἑνὸς λέγεται· "6Εἶδεν ὁ Θεὸς ὅτι καλόν."6 Εἰς γὰ[ρ] τὸ τέλος καὶ τὸν σκοπὸν ἀναφορᾶς οὔσης εἴρηται "6εἶδεν ὁ Θεὸς ὅτι καλόν"6· δι<ὰ> γὰρ τοὺς ἀνθρώπους ἡ βοτάνη ἐβλάστησεν καὶ τὰ ἄλλα. Ἔφην̣ δὲ τὸ ἐν αἰσθητοῖς ἔχον τὴν ἀναλογίαν καλόν, πόσῳ <μᾶλλον> τὸ ἐν ἀρεταῖς καὶ ἁρμονία ψυχῆς εὖ βιούσης καὶ λογικοῦ τὰ αἱρετὰ αἱρουμένου καὶ πρὸς τὸ τέλος τῆς ἀρετῆς σπεύδοντο[ς]. ι, 14-19. Καὶ εἶπεν ὁ Θεός· Γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν τῆς γῆς καὶ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός, καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ ἡμέρας καὶ εἰς ἐνιαυτούς, καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ ὥστε φαίνειν ἐπὶ τῆς γῆς· καὶ ἐγένετο οὕτως, ἕως τοῦ καὶ ἐγένετο ἡμέρα τετάρτη. Ἀρχόμενοι τοῦ βιβλίου ἐλέγομεν ὅτι δραστήριος οὐσία ὢν ὁ Θεὸς ἅμα βούλεται καὶ ἔστιν ἃ θέλει εἶναι· οὐ γὰρ οἷόν τε ἐπ' αὐτοῦ τὰς ἐνεργείας πρὸ τῆς ὑπάρξεως εἶναι, ὡς ἔχει ἐπὶ τῶν ἀνθρωπίνων τεχνῶν. μετὰ γὰρ τὸ ἐνεργῆσαι τὸ ἔργον ἐστὶν καὶ μετὰ τὴν οἰκοδομὴν ἡ οἰκία· οὐ γὰρ 34 ἐν τῷ οἰκοδομεῖσθαι ἡ οἰκία οὐδὲ ἐντῷ ναυπηγεῖσθαι ἡ ναῦς· χρόνῳ γὰρ αὕται αἱ ἐνέργειαι συμμετροῦνται. Ὁ δὲ Θεὸς ἀχ[ρ]ό[ν]ως ἐνεργεῖ ἄγων εἰς τὸ εἶναι ὃ βούλεται· οὐκ ἄρα ἑπομένη κα̣[····]·υμένη ἔσται ἐνέργεια. Ἅμα οὖν βεβούληται εἶναι τοὺς φωστη῀̣ρ̣[α]ς, καὶ εἴσιν, καὶ ἅμα ἐθέλησεν τὸ ὕδωρ συναχθῆναι εἰς συναγω[γὴ]ν μίαν, πεπλήρωται τὸ πρόσταγμα, καὶ ἐν τῷ εἰπεῖν "6Γενη- θήτω στ̣ερέωμα"6 ὑπῆρκται τοῦτο. ∆ιόπερ ταύτῃ τῇ ἐννοίᾳ ἑπόμενον [···· πε]ρ̣ι`̣ τῶν ἓξ ἡμερῶν δεῖ νοεῖν ὡς οὐ χρονικῆς ἕνεκα παρ[εκτάσε]ως παρειλημμένων, ἀλλὰ λόγου οἰκείου τῇ δημιουργίᾳ το[ῦ Θεοῦ] καὶ τῆς τοῦ ἀριθμοῦ δυνάμεως. Πρῶτος γὰρ ὁ ἓξ τελείων ἐ[στί]ν· τελείους δὲ ἀριθμούς φασιν τοὺς ἐκ τῶν ἑαυτῶν με[ρ]ῶν ἀ[π]αρτι- ζομένους, τέσσαρες δὲ μόνοι εἰσὶν ἀπὸ μονάδος ἕως μυρίων. Πρῶτος οὖν ἐστιν ὁ ἓξ, οὗ ἥμισυ τρία, τρίτον δ[ύ]ο, ἕκτον ἕν, ὧν συντεθέντων ὁ ἓξ ἀποτελεῖται. Ὡσαύτως ἔχει καὶ ὁ εἴκοσι ὀκτώ· ἥμισυ γὰρ τούτου δέκα τέσσερα, τέταρτον ἑπτά, ἕβδομον τέσσερα, τεσσερεσκαιδέκατον δύο, εἰκοστοόγδοον ἕν, ἅπερ πάλιν συντεθέντα τὸν εἴκοσι ὀκτὼ ἀποτελεῖ. Καὶ ἕτεροι δὲ πρὸς τούτοις εἰσὶν δύο· ἐὰν δὲ ἑτέρους παρὰ τοὺς τελείους συνθήσῃ, λείπουσιν ἢ ὑπερβάλλουσιν, οἷον ἐπὶ τοῦ ὀκτὼ θεωρητέον· ἥμισυ τέσσερα, τέταρτον δύο, ὄγδοον ἕν, ἅπερ πάλιν συντεθέντα ἐλάττονα ἀριθμὸν φέρει. Καὶ ὁ δώδεκα δὲ συντεθεὶς ὑπερβάλλει· ἥμισυ αὐτοῦ ἕξ, τρίτον τέσσερα, τέταρτον τρία, ἕκτον δύο, δωδέκατον ἕν. Καλοῦσιν οὖν οἱ περὶ ταῦτα ἔχοντες τοὺς ἐλλείποντας ὑποτελεῖς, ὑπερτελεῖς δὲ τοὺς πλεονάζοντας, τελείους δὲ τοὺς ἐξ ἑαυτῶν ἀπαρτιζομένους. Ἔδει οὖν τὸν