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the grass of your field. In the sweat of your face you shall eat your bread until you return to the earth from which you were taken; for earth you are and to earth you shall return.” So then, the story of the man and of paradise, the words of the holy scripture contain thus. You will say to me then: “You say that God should not be contained in a place, and how do you now say that he walked about in paradise?” Hear what I say. God and Father of all is uncontainable and is not found in a place; for there is no place of his rest. But his Word, through whom he has made all things, being his power and his wisdom, taking on the person of the Father and Lord of all, this one was present in paradise in the person of God and conversed with Adam. For the divine scripture itself teaches us that Adam said he had heard the voice. And what else is a voice but the Word of God, who is also his Son? Not as the poets and mythographers say, that sons of gods are begotten from intercourse, but as truth relates, the Word that is always immanent in the heart of God. For before anything came to be, he had this one as a counselor, being his own mind and wisdom. But whenever God willed to make what he had planned, he begot this Word, uttered, the firstborn of all creation, not being emptied of the Word himself, but by begetting the Word and always conversing with his Word. Whence the holy scriptures and all the spirit-bearers teach us, of whom John says: “In the beginning was the Word, and the Word was with God;” showing that at first God was alone, and the Word was in him. Then he says: “And the Word was God; all things were made through him, and without him was not anything made.” The Word, therefore, being God and born of God, whenever the Father of all wills, he sends him to some place, who, when he arrives, is both heard and seen, being sent by him and is found in a place. God therefore made the man on the sixth day, but he revealed his formation after the seventh day, when he also made paradise, so that he might be in a better and more excellent place and region. And that these things are true, the work itself shows. For how is it not possible to understand the pain which women suffer in childbirth, and after this they forget the labor, so that the word of God might be fulfilled for the human race to increase and multiply? And what of the condemnation of the serpent, how it happens to be hateful, crawling on its belly and eating earth, so that this also might be for us a proof of the things aforesaid? God therefore made to spring up from the earth still every tree, beautiful to sight and good for food. For at first there were only the things that had come to be on the third day, plants and seeds and grasses; but the things in paradise came to be with a different beauty and loveliness, where indeed also

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χόρτον τοῦ ἀγροῦ σου. ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν ἐξ ἧς ἐλήφθης ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ." Τῆς μὲν οὖν ἱστορίας τοῦ ἀνθρώπου καὶ τοῦ παραδείσου τὰ ·ητὰ τῆς ἁγίας γραφῆς οὕτως περιέχει. Ἐρεῖς οὖν μοι· "Σὺ φῂς τὸν θεὸν ἐν τόπῳ μὴ δεῖν χωρεῖσθαι, καὶ πῶς νῦν λέγεις αὐτὸν ἐν τῷ παραδείσῳ περιπατεῖν;" Ἄκουε ὅ φημι. ὁ μὲν θεὸς καὶ πατὴρ τῶν ὅλων ἀχώρητός ἐστιν καὶ ἐν τόπῳ οὐχ εὑρίσκεται· οὐ γάρ ἐστιν τόπος τῆς καταπαύσεως αὐτοῦ. ὁ δὲ λόγος αὐτοῦ, δι' οὗ τὰ πάντα πεποίηκεν, δύναμις ὢν καὶ σοφία αὐτοῦ, ἀναλαμβάνων τὸ πρόσωπον τοῦ πατρὸς καὶ κυρίου τῶν ὅλων, οὗτος παρεγένετο εἰς τὸν παράδεισον ἐν προσώπῳ τοῦ θεοῦ καὶ ὡμίλει τῷ Ἀδάμ. καὶ γὰρ αὐτὴ ἡ θεία γραφὴ διδάσκει ἡμᾶς τὸν Ἀδὰμ λέγοντα τῆς φωνῆς ἀκηκοέναι. φωνὴ δὲ τί ἄλλο ἐστὶν ἀλλ' ἢ ὁ λόγος ὁ τοῦ θεοῦ, ὅς ἐστιν καὶ υἱὸς αὐτοῦ; οὐχ ὡς οἱ ποιηταὶ καὶ μυθογράφοι λέγουσιν υἱοὺς θεῶν ἐκ συνουσίας γεννω- μένους, ἀλλὰ ὡς ἀλήθεια διηγεῖται τὸν λόγον τὸν ὄντα διὰ παντὸς ἐνδιάθετον ἐν καρδίᾳ θεοῦ. πρὸ γάρ τι γίνεσθαι τοῦτον εἶχεν σύμβουλον, ἑαυτοῦ νοῦν καὶ φρόνησιν ὄντα. ὁπότε δὲ ἠθέλησεν ὁ θεὸς ποιῆσαι ὅσα ἐβουλεύσατο, τοῦτον τὸν λόγον ἐγέννησεν προφορικόν, πρωτότοκον πάσης κτίσεως, οὐ κενωθεὶς αὐτὸς τοῦ λόγου, ἀλλὰ λόγον γεννήσας καὶ τῷ λόγῳ αὐτοῦ διὰ παντὸς ὁμιλῶν. ὅθεν διδάσκουσιν ἡμᾶς αἱ ἅγιαι γραφαὶ καὶ πάντες οἱ πνευματοφόροι, ἐξ ὧν Ἰωάννης λέγει· "Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν·" δεικνὺς ὅτι ἐν πρώτοις μόνος ἦν ὁ θεὸς καὶ ἐν αὐτῷ ὁ λόγος. ἔπειτα λέγει· "Καὶ θεὸς ἦν ὁ λόγος· πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν." θεὸς οὖν ὢν ὁ λόγος καὶ ἐκ θεοῦ πεφυκώς, ὁπόταν βούληται ὁ πατὴρ τῶν ὅλων, πέμπει αὐτὸν εἴς τινα τόπον, ὃς παραγινόμενος καὶ ἀκούεται καὶ ὁρᾶται, πεμπόμενος ὑπ' αὐτοῦ καὶ ἐν τόπῳ εὑρίσκεται. Τὸν οὖν ἄνθρωπον ὁ θεὸς πεποίηκεν ἐν τῇ ἕκτῃ ἡμέρᾳ, τὴν δὲ πλάσιν αὐτοῦ πεφανέρωκεν μετὰ τὴν ἑβδόμην ἡμέραν, ὁπότε καὶ τὸν παράδεισον πεποίηκεν, εἰς τὸ ἐν κρείσσονι τόπῳ καὶ χωρίῳ δια- φόρῳ αὐτὸν εἶναι. καὶ ὅτι ταῦτά ἐστιν ἀληθῆ, αὐτὸ τὸ ἔργον δείκνυσιν. πῶς γὰρ οὐκ ἔστιν κατανοῆσαι τὴν μὲν ὠδῖνα, ἣν πάσχουσιν ἐν τῷ τοκετῷ αἱ γυναῖκες, καὶ μετὰ τοῦτο λήθην τοῦ πόνου ποιοῦνται, ὅπως πληρωθῇ ὁ τοῦ θεοῦ λόγος εἰς τὸ αὐξάνεσθαι καὶ πληθύνεσθαι τὸ γένος τῶν ἀνθρώπων; τί δ' οὐχὶ καὶ τὴν τοῦ ὄφεως κατάκρισιν, πῶς στυγητὸς τυγχάνει ἕρπων ἐπὶ τῇ κοιλίᾳ καὶ ἐσθίων γῆν, ὅπως καὶ τοῦτο ᾖ εἰς ἀπόδειξιν ἡμῖν τῶν προειρη- μένων; Ἐξανατείλας οὖν ὁ θεὸς ἐκ τῆς γῆς ἔτι πᾶν ξύλον, ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν. ἐν γὰρ πρώτοις μόνα ἦν τὰ ἐν τῇ τρίτῃ ἡμέρᾳ γεγενημένα, φυτὰ καὶ σπέρματα καὶ χλόαι· τὰ δὲ ἐν τῷ παραδείσῳ ἐγενήθη διαφόρῳ καλλονῇ καὶ ὡραιότητι, ὅπου γε καὶ