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to come to be, and the sensible and material body to be refashioned and changed into an immaterial and spiritual one beyond all perception; and how great the gladness and exultation (53) that was to be added to us from our life with one another, was in reality altogether ineffable and inaccessible to reason.

But let us return to the subject at hand. Just as, then, one country or one field, to say the same things again, so He graciously gave the entire world to Adam, as has been said. And God completed these things in the six days; and hear the divine Scripture declaring this most clearly. For after saying: "And God made man, in the image of God He made him; male and female He made them and blessed them" and the rest in order, then he added, saying thus: "And God saw all that He had made, and behold, it was very good. And there was evening and there was morning, a sixth day. And God finished on the sixth day His works which He had made, and God rested on the seventh day from all His works which God had begun to make." Then, wishing to teach us how God made man and from where, recapitulating the account, he says again something like this: "This is the book of the generation of heaven and earth, when it was made"; and after a little: "And God formed man of dust from the earth," which one must understand thus: God made man, taking dust from the earth, "and breathed into his face the breath of life, and man became a living soul."

Having then made clear to us the manner of creation, then just as some man, a king or ruler and a rich man, with the country and land ruled by him, neither makes it all just a walled city, nor completes it all by fencing in one house, but dividing the one land into many parts, he allows one part to be sown, and another he sets apart for a vineyard, another he leaves to be uncultivated, but in one part and place (54) that is both pleasant and very beautiful he makes his habitations, where he both builds palaces and constructs houses, and erects baths and plants gardens, and devises all sorts of pleasures there and places a fence around all these things on the outside, and makes keys and gates that can be opened and closed; and not only this, but he also appoints guards, even if he fears no one, so that his dwelling might be most conspicuous and distinct in every way and so that for the ungrateful and evil friends and even for those of his subjects and slaves who have offended him, if any such should ever appear, it will be inaccessible, but for the genuine and faithful friends and for the grateful slaves themselves there might be unhindered entrance and exit to him; so indeed also God did for the first-formed man. For after creating all things from nothing and forming man himself and resting on the seventh day from all his works which he had begun to do, then he planted the paradise in Eden in the east, planting it as a kind of palace in one part of the world, and there he placed the man whom he had made.

Why then did he not make the paradise, which was about to come into being, on the seventh day, but planted it in the east after the production of all creation together? Because God, as foreknowing all things, created the creation with order and seemly arrangement and appointed the seven days as a type of the seven ages that were later to pass, but he planted the paradise after these things, as being significant of the age to come. For what reason then did the Holy Spirit not join the day, which is the eighth, to the preceding seven? Because it was not fitting for it to be numbered with the cycle of these days, in which the seven—first and second in order (55)—cycling back, make up the weeks, in this way producing many first days and just as many seventh days, but it was necessary for that one to be outside of these, as having neither beginning nor end. For neither now indeed not

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γίνεσθαι, τό δέ αἰσθητόν καί ὑλῶδς σῶμα εἰς ἄυλον καί πνευματικόν ὑπέρ αἴσθησιν πᾶσαν μεταποιεῖσθαί τε καί μεταβάλλεσθαι· ὁπόση δέ καί ἡ ἐκ τῆς μετ᾿ ἀλλήλων διαγωγῆς (53) εὐφροσύνη καί ἀγαλλίασις ἡμῖν προσγίνεσθαι ἔμελλεν, ἄρρητος πάντως τῷ ὄντι καί λογισμοῖς ἀνεπίβατος.

Ἀλλ᾿ ἐπί τό προκείμενον ἐπανέλθωμεν. Ὥσπερ οὖν χώραν μίαν ἤ ἀγρόν ἕνα, ἵνα τά αὐτά πάλιν εἴπω, οὕτω τόν κόσμον ἅπαντα τῷ Ἀδάμ, ὡς εἴρηται, ἐχαρίσατο. Ταῦτα δέ ἐν ταῖς ἕξ ἡμέραις συνετέλεσεν ὁ Θεός· καί ἄκουε τῆς θείας Γραφῆς τοῦτο δηλούσης σαφέστατα. Μετά γάρ τό εἰπεῖν· "Καί ἐποίησεν ὁ Θεός τόν ἄνθρωπον, κατ᾿ εἰκόνα Θεοῦ ἐποίησεν αὐτόν· ἄρσεν καί θῆλυ ἐποίησεν αὐτούς καί εὐλόγησεν αὐτούς" καί τά λοιπά καθεξῆς, τότε ἐπήγαγεν οὕτως εἰπών· "Καί εἶδεν ὁ Θεός πάντα ὅσα ἐποίησεν καί ἰδού καλά λίαν· καί ἐγένετο ἑσπέρα καί ἐγένετο πρωΐ, ἡμέρα ἕκτη· καί συνετέλεσεν ὁ Θεός ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τά ἔργα αὐτοῦ ἅ ἐποίησε, καί κατέπαυσεν ὁ Θεός ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπό πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ὁ Θεός ποιῆσαι". Εἶτα βουλόμενος διδάξαι ἡμᾶς ὅπως ἐποίησε τόν ἄνθρωπον ὁ Θεός καί πόθεν, ἀνακεφαλαιωσάμενος τόν λόγον, οὕτω πως πάλιν φησίν· "Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ τε καί γῆς, ὅτε ἐγένετο"· καί μετ᾿ ὀλίγα· "Καί ἔπλασεν ὁ Θεός τόν ἄνθρωπον χοῦν ἀπό τῆς γῆς", ὅπερ χρή ἐννοεῖν οὕτως· ἐποίησε δέ ὁ Θεός τόν ἄνθρωπον χοῦν λαβών ἀπό τῆς γῆς, "καί ἐνεφύσησεν εἰς τό πρόσωπον αὐτοῦ πνοήν ζωῆς καί ἐγένετο ὁ ἄνθρωπος εἰς ψυχήν ζῶσαν".

Τόν οὖν τρόπον τῆς δημιουργίας δῆλον ποιήσας ἡμῖν, τότε καθάπερ ἄνθρωπός τις βασιλεύς ἤ ἄρχων καί πλούσιος τήν ὑπ᾿ αὐτοῦ δεσποζομένην χώραν καί γῆν οὔτε πόλιν πᾶσαν περιτειχίσας μόνον ποιεῖ, οὔτε οἶκον ἕνα περιφράξας ὅλην ἀποτελεῖ, ἀλλά εἰς πολλά τήν μίαν διαχωρίσας, τήν μέν σπόριμην εἶναι ἐᾷ, τήν δέ εἰς ἀμπελῶνα ἀφορίζει, ἑτέραν χέρσον εἶναι ἀφίησιν, ἐν ἑνί δέ μέρει καί τόπῳ (54) τερπνῷ τε καί περικαλλεῖ τάς κατασκηνώσεις ποιεῖται, ἔνθα καί παλάτια οἰκοδομεῖ καί οἴκους κατασκευάζει, λουτρά τε κτίζει καί παραδείσους φυτεύει καί παντοίας ἐκεῖσε ἀπολαύσεις ἐπινοεῖ καί φραγμόν ἔξωθεν τούτων ἁπάντων περιτιθεῖ, κλεῖς τε καί πύλας ἀνοιγομένας καί κλειομένας ποιεῖ· οὐ μόνον δέ, ἀλλά καί φύλακας, εἰ καί μηδένα πτοεῖται, ἀποκαθιστᾷ, ὡς ἄν τό αὐτοῦ οἰκητήριον περιφανέστατον καί ἐνηλλαγμένον ᾖ διά πάντων καί ἵνα τοῖς μέν ἀγνώμοσι φίλοις καί πονηροῖς καί αὐτοῖς τοῖς προσκεκρουκόσι τῶν ὑπό χεῖρα καί δούλων, εἴ ποτέ τινες τοιοῦτοι φανῶσιν, ἄβατος ἔσται, τοῖς δέ γνησίοις καί πιστοῖς φίλοις καί αὐτοῖς τοῖς εὐγνώμοσι δούλοις ἀκώλυτος ἡ πρός αὐτόν ὑπάρχῃ εἴσοδός τε καί ἔξοδος· οὕτω δή καί ὁ Θεός τῷ πρωτοπλάστῳ ἐποίησε. Μετά γάρ τό κτίσαι πάντα ἐξ οὐκ ὄντων καί αὐτόν πλάσαι τόν ἄνθρωπον καί καταπαῦσαι αὐτόν τῇ ἑβδόμῃ ἡμέρᾳ ἀπό πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ποιεῖν, τότε ἐφύτευσε τόν παράδεισον ἐν Ἐδέμ κατά ἀνατολάς, ὥσπερ τινά βασίλεια ἐν ἑνί μέρει τοῦ κόσμου τοῦτον φυτεύσας, καί ἔθετο ἐκεῖ τόν ἄνθρωπον ὅν ἐποίησε.

∆ιατί οὖν ἐν τῇ ἑβδόμῃ ἡμέρᾳ οὐκ ἐποίησε τόν παράδεισον μέλλοντα γενέσθαι, ἀλλά μετά τήν παραγωγήν πάσης ἅμα τῆς κτίσεως κατά ἀνατολάς τοῦτον ἐφύτευσεν; Ἐπειδή ὁ Θεός, ὡς προειδώς τά πάντα, τάξει καί καταστάσει εὐκόσμῳ τήν κτίσιν ἐδημιούργησε καί τάς μέν ἑπτά ἡμέρας εἰς τύπον τῶν ἑπτά αἰώνων τῶν ὕστερον μελλόντων διελθεῖν ἔταξε, τόν δέ παράδεισον ἐφύτευσε μετά ταῦτα, ὡς τοῦ μέλλοντος αἰῶνος ὄντα σημαντικόν. Τίνος οὖν ἕνεκεν τήν ἡμέραν, ἥτις ἐστίν ἡ ὀγδόη, ταῖς προλαβούσαις ἑπτά οὐ συνῆψε τό Πνεῦμα τό Ἅγιον; Ἐπειδήπερ τῷ κύκλῳ τούτων τῶν ἡμερῶν συναριθμεῖσθαι ταύτων οὐχ ἥρμοζεν, ἐν ᾧ πρώτη καί δευτέρα καθεξῆς (55) αἱ ἑπτά ἀνακυκλοῦσαι τάς ἑβδομάδας ἀποτελοῦσι, πολλάς ἐν τούτῳ τάς πρώτας καί τοσαύτας τάς ἑβδόμους ἀπεργαζομένας ἡμέρας, ἀλλ᾿ ἔξωθεν τούτων ἐκείνην εἶναι ἐχρῆν ὡς ἀρχήν ἤ τέλος μή ἔχουσαν. Οὐδέ γάρ νῦν μέν οὐκ