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these activities of the water, being watered from immortal water and being purified, but not being constrained. But "And there was evening and there was morning, a 48 fifth day" would thus be smoothed out: the day of sensible things had an end for them as they proceed to the intelligible things; for the end of the past day makes a beginning of the succeeding one. Leaving, therefore, they proceed from sensible things to the perfect, [which] is indicated by the number six; for six is the next step in the progress from five. These things one must not consider by number but according to the principles in the numbers, with five indicating sensible things, and six, in the present context, perfection. 10, 24. And God said: Let the earth bring forth a living [soul] after its kind, four-footed beasts and creeping things and wild beasts. Likewise to what was before, the "God said" is to be taken, and he said that the earth should bring forth living souls, which is indicative of the fact that the souls of the irrational animals are sown together with their bodies, as they are also corrupted with them, the human ones not being so; for even after dissolution, these endure. And to this many even of those outside the faith agree, thinking there to be a Hades, about which they have a faint impression the whole ... raging ... ... but they are nevertheless disposed that this is some place in which souls abide after their departure from here. [So] the command concerning irrational animals hints that the earth should bring forth a living soul after its kind, four-footed beasts and creeping things and wild beasts, with the command suggesting that ... the earth has the power of the irrational animals that will come out of it, a spermatic principle existing in it in a certain way, or rather in the seeds of the animals, this being more immediate, only that the souls of irrational animals provide the imaginative and impulsive motion to the bodies, being corporeal themselves also, or rather 49 being in the body itself and in its constitution; for, he says, "the soul of every animal is its blood." What is common to them is to be nourished, to be awake, to sleep, to grow weary. But the command is not concerning every soul, but only concerning irrational ones; for the soul of man has been created according to the image and likeness of God, as will be known more precisely in what follows. Then, since the animals brought forth from the earth are not all of the same form but are subject to different species according to their kinds, he said "after its kind", with "according to likeness" indicating the species. The genus, therefore, is common to them; for all ensouled things are changed, subject to their essential differences; for the substance of a horse and of an ox is different, and likewise of the others. But the command is given for three, for four-footed beasts and wild beasts and creeping things, not all being four-footed and wild beasts. He would then be calling four-footed beasts now all that are tame and serviceable to men, and wild beasts the untamed four-footed animals, and creeping things all that are snake-like, and the differences of these are not unknown to those who have studied them. 10, 24. And it was so. For being had to follow the command. But one might wonder why now to the ... ... "and it was so" is added "and God made". Immediately, then, since according to the succession of the animals the successors in this generation cast the seed, but God forms and fashions, this is said, the command being first, then the bringing forth the seed with God perfecting ... ... in the interval of time according to the first creation ... ... but consider it illustrative that according to God's power the casting of the seed occurs and the fashioning of the ... ... ... God says to Jeremiah concerning man: "Before I formed you in the 50 womb I knew you." But the difference in the existence of animals is varied, some having had their generation from the beginning from earth and waters, but the succession occurring differently; for some of them happen to be oviparous, from which eggs come out, and others viviparous, the will of God providing the different manner of their existence. Concerning which also the

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ταύτας τὰς ἐνεργείας το[ῦ] ὕδατος, ποτιζόμενοι ἀπὸ ἀθα̣να´̣τ̣ου ὕδατος καὶ καθαιρόμε[νο]ι, ἀλλὰ μὴ συνεχόμενοι. Τὸ δ̣ε`̣ "6Κ̣α̣ι`̣ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα 48 πέμπτη"6 ο̣ὑ´̣τ̣ω̣ς̣ ἀ`̣ν̣ ἐξομαλισθείη· πέρας ἔσχεν αὐτοῖς ἡ τῶν αἰσθητῶν η῾̣μ̣ε´̣ρ̣α̣ ε᾿̣π̣ὶ τὰ νοητὰ χωροῦσιν· τέλος γὰρ τῆς παρελθούσης ἡμέρας ἀρχὴν ποιεῖ τῆς διαδεχομένης. Ἀφέντες οὖν αὐτοὶ τὰ αἰσθητὰ ἐπὶ τὸ τέλειον χωροῦσιν, [ὃ] δηλοῦται ὑπὸ τοῦ ἓξ ἀριθμοῦ· προκοπὴ γὰρ τῶν πέντε κατ̣ὰ τὸ προσεχὲς τὰ ἕξ. Ταῦτα δὲ οὐκ ἀριθμῷ δεῖ σκοπεῖν ἀλλ[ὰ] κα̣τ̣ὰ τοὺς λόγους τοὺς ἐν τοῖς ἀριθμοῖς, τῶν πέντε δηλ[ο]ύ[ντω]ν τὰ αἰσθητά, τῶν δὲ ἓξ ἐπὶ τοῦ παρόντος τὴν τελειό[τητα]. ι, 24. Καὶ εἶπεν ὁ Θεός· Ἐξαγαγέτω ἡ γῆ [ψυχὴ]ν̣ ζῶσαν κατὰ γένος, τετράποδα καὶ ἑρπετὰ καὶ θηρ[ία]. Ὡσαύτως τοῖς ἔμπροσθεν τὸ εἶπε[ν ὁ Θεὸς] ἐκλημπτέον, εἶπεν δὲ ἵνα ἐξαγάγῃ ἡ γῆ ψυχὰς ζ̣[ώσας, ὅ]π̣ερ δεικτικὸν ὑπάρχε̣ι τοῦ συνεσπάρ̣σθαι τοῖς σώμασιν τῶν ἀλο´̣γ̣ων τὰς αὐτῶν ψυχὰς ἅτε καὶ συμφθειρόμενας, τῶν ἀ[ν]θρωπίνων οὐχ οὕτως ἐχουσῶν· καὶ μετὰ τὴν διάλυσιν γὰρ ἐπι̣δ̣ι̣α- μένουσιν αὗται. Καὶ πρὸς τοῦτο ὁμοδοξοῦσιν οἱ πολλοὶ καὶ [τῶ]ν ἔξω τῆς πίστεως, ᾅδην εἶναι οἰόμενοι, περὶ οὗ φαντασίαν μὲν ἀμυδρὰν ἔχουσιν τὸ ὅλον ··μαινόμενον ··· ···· διάκεινται δὲ ο῾̣[μ]ῶς εἶναι τοῦτο̣ν χωρίον τι ἐν̣ [ᾧ] δια̣τ̣ρ̣ίβουσιν ψυχαὶ μετὰ τὴν ἐντεῦθεν ἀπαλλαγήν. ῾Η̣[γοῦν̣] π̣ρόσταξις περὶ ἀλόγων αἰν<ίσσ>εται ὅπ̣ως ἐξαγάγῃ ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ε῾̣ρπετὰ καὶ θηρία, ὑ[πο]β̣αλ̣λ̣ούσης τῆς προστάξεως ὡς ····η γῆ δύναμιν τῶν [ἐξ] α̣υ᾿̣τῆς ἐξελευσομένων ἀλόγων ζῴων ἔχει, λόγου σπερματ̣ι̣κοῦ ἐνυπάρχοντος αὐτῇ τρόπον τινά, μᾶλλον δὲ ἐν τοῖς σπε´̣ρ̣μασιν τῶν ζῴων, τούτου προσεχεστέρου κειμένου μόν[ου ὅτι] τὴν̣ φανταστικὴν καὶ ὁρμητικὴν κίνη̣σιν αἱ τῶν ἀλόγω̣ν̣ ψ̣υ̣χαι`̣ τοῖς σώμασιν παρέχουσιν, σωμ̣α̣τικ̣α̣ι`̣ ὑπάρχουσαι κα̣ὶ α̣υ᾿̣ταί, μᾶλλον δὲ 49 ἐν αὐτῷ οὖσαι τῷ σώματι καὶ ἐν τ̣ῇ τούτου συστάσει· "6Ψυχὴ"6 γάρ φησιν "6παντὸς ζῴου αἷμα αὐτοῦ."6 [Τ]ὸ κοινὸν αὐτοῖς τό τε τρέφεσθαι, γρηγορεῖν, ὑπνοῦν, κάμνειν. Οὐ [π]ερὶ πάσης δὲ ψυχῆς ἐστι τὸ πρόσταγμα, ἀλλὰ περὶ μόνων ἀλ[ό]γω[ν]· ἡ γὰρ τοῦ ἀνθρώπου ψυχὴ κατ' εἰκόνα καὶ ὁμοιότηταΘεοῦ δεδημιούργηται, [ὡ]ς [ἐ]ν τοῖς ἑξῆς ἀκριβέστερον γνωσθη´̣σεται. Εἶτα ἐπεὶ τ[ὰ ἐ]ξαγόμενα ἐκ τῆς γῆς ζῷα οὐκ εἰσὶν πάντα ὁμ̣οειδῆ ἀλλ[ὰ κατὰ γ]ένη διαφόροις εἴδεσιν ὑποβε- βλημένα, εἰ῀̣π̣εν τὸ "6κατ̣α`̣ γ̣ε´̣νος"6, τοῦ "6καθ' ὁμοιότητα"6 δηλοῦντος τὸ εἶδος. Κοινὸν οὖν αὐτοῖς τὸ γένος· πάντα γὰρ ἔμψυχα ἐξηλλαγμένα ὕπ̣εισιν ταῖς οὐσ[ιώ]δεσιν διαφο- ραῖς· ἑτέρα γὰρ ἵππου καὶ βοὸς̣ οὐσία κα̣ι`̣ τ̣ω῀̣ν [ἄλλ]ων ὁμοίως. Τρισὶν δὲ πρόσταξις γίνεται, τετραπ̣ο´̣δοις τ̣[ε] καὶ θηρίοις καὶ ἑρπετοῖς, οὐ πάντων τετραπόδων καὶ θη̣ρίων ὄ[ντ]ων. Εἴη ἂν οὖν καλῶν τετράποδα μὲν νῦν ὅσα ἥμε̣ρα καὶ ὑπηρετικὰ ἀνθρώπων, θηρία δὲ τὰ ἀτίθασα τετράποδα, ε῾̣ρ̣π̣ε̣τὰ δὲ ὅσα ὀφιώδη, καὶ τούτων δὲ αἱ δια̣φοραὶ οὐκ ἄγνωσ[το]ι τοῖς ἱστορήσασιν. ι, 24. Καὶ ἐγένετο οὕτως. Ἔδει γὰρ τὸ εἰ῀̣ν̣α̣ι̣ ἀκ[ολου]θεῖν τῇ προστάξει. ∆ιαπο- ρήσειεν δ' ἄν τις τί ἤδη τῷ ··· ····το "6καὶ ἐγένετο οὕτως"6 ἐπιφέρεται τὸ "6καὶ ἐποίησεν Θ̣ε̣ο´̣ς"6. Α̣υ᾿̣τ̣ι´̣κ̣α̣ γοῦν ἐπεὶ κατὰ τὴν διαδοχὴν τῶν ζῴων τὰ διάδοχα ε᾿̣ν̣ τ̣ῇ γ̣ενέσει ταύτῃ τὸ σπέρμα καταβάλλει, μορφοῖ δὲ κα̣ι`̣ διαπλ̣α´̣τ̣τει Θεός, τοῦτ' εἴρηται, προστάγματος πρώτου τυγχάνοντος, ἐ´̣π̣ε̣ι̣τα τὸ ἐξαγαγεῖν τὸ σπέρμα τελεσιουρ- γοῦντος τ̣ο̣υ῀̣ Θεοῦ ··· ··· ····η ἐν̣ διαστάσει χρόνου κατὰ τὴν πρώτην δημι̣ο̣υ̣ρ̣γίαν ··· ···· ἀλλὰ παραστατικὰ ἡγοῦ ὅτι κατὰ Θεοῦ δύναμι̣ν̣ η῾̣ τ̣ο̣υ῀̣ σ̣π̣ε´̣ρ̣μ̣ατο̣ς καταβολὴ γίνεται καὶ ἡ διάπλασις τοῦ ··· ··· ··· ···· ἐπ' ἀνθρώπο̣υ̣ Θ̣ε̣ο´̣ς̣ φησιν πρὸς Ἰερεμίαν· "6Πρὸ τοῦ με πλάσαι σε ἐν 50 κοιλίᾳ ἐπίσταμαί σε."6 ∆ιαφορὰ δὲ τῆς ὑπάρξεως τῶν ζῴων ποικίλη, τῶν μὲν ἐξ ἀρχῆς ἐκ γῆς καὶ ὑδάτων ἐσχηκότων τὴν γένεσιν, τῆς δὲ διαδοχῆς ἑτερο̣ι´̣ω̣ς γινομένης· τὰ μὲν γὰρ αὐτῶν ᾠοτόκα τυγχάνει, ἐξ ὧν τὰ ᾠὰ ἔξεισιν, τὰ δὲ ζωοτόκα, τῆς βουλή[σ]εως τοῦ Θεοῦ τὸν διάφορον τρόπον παρασχομένης τῆς τούτων [ὑ]πά[ρ]ξεως. Περὶ ὧν κα̣ι`̣ τὸ