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to come to be, and the perceptible and material body to be refashioned and changed into an immaterial and spiritual one beyond all perception; and how much joy and exultation from our life together (53) was to be added to us, was certainly in truth inexpressible and inaccessible to reasoning.

But let us return to the matter at hand. Just as, then, one country or one field, to say the same things again, so He granted the whole 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, speaking 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, summing up the account, He speaks again somehow thus: "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 must be understood 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 thus made clear to us the manner of creation, then just as some king or ruler and rich man, with the country and land ruled by him, does not make the whole a city by walling it all in, nor does he complete it all by fencing in one house, but having divided the one into many parts, he allows one part to be sown, another he sets aside for a vineyard, another he leaves to be barren land, but in one part and place (54) both delightful and very beautiful he makes his habitations, where he both builds palaces and constructs houses, and builds baths and plants gardens and devises all sorts of pleasures there and places a fence around the outside of all these things, 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 distinguished and different from all others, and so that it will be inaccessible to the ungrateful friends and wicked and those very servants under his hand who have offended, if ever any such should appear, but to the genuine and faithful friends and the grateful servants themselves there might be unhindered entrance and exit to him; so indeed God also 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 to the east, planting it like some palace in one part of the world, and He placed there the man whom He had made.

Why then did He not make the paradise on the seventh day when it was to come into being, but after the bringing forth of all creation together did He plant it toward the east? Because God, as foreknowing all things, created the creation with order and seemly arrangement and He appointed the seven days as a type of the seven ages that were to pass later, but He planted 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 this one to be numbered in the cycle of these days, in which the first and second in order, (55) the seven, revolving, make up the weeks, in this way producing many first days and as many seventh days, but it was necessary for that one to be outside of these as having neither beginning nor end. For not even now is it 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