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I will put enmity between you and between the woman, and between your seed and her seed; he shall watch for your head, and you shall watch for his heel. And to the woman he said: I will greatly multiply your sorrows and your groaning; in sorrow you shall bring forth children, and your turning shall be to your husband, and he shall rule over you. And to Adam he said: Because you listened to the voice of your wife and ate from the tree of which I commanded you, of it alone not to eat, from it you ate, cursed is the ground in your works; in sorrow you shall eat of it all the days of your life, thorns and thistles it shall bring forth for you, and you shall eat 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 depart." Thus the holy scripture contains the passages concerning the history of man and of paradise. You will say to me then: "You say that God ought not to be contained in a place, and how do you now say that he walks 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, assuming the person of the Father and Lord of all, this one came into paradise in the person of God and conversed with Adam. For the divine scripture itself teaches us that Adam said he 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 born from intercourse, but as truth relates, the Word being always immanent in the heart of God. For before anything came to be, he had this one as counselor, being his own mind and intelligence. But when God willed to make what he had planned, he begot this Word as uttered, firstborn of all creation, not being emptied himself of the Word, but having begotten the Word and always conversing with his Word. Whence the holy scriptures and all the spirit-bearers teach us, from 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 nothing made." The Word therefore, being God and born of God, whenever the Father of all wills, he sends him to some place, who being present is both heard and seen, being sent by him and is found in a place. God therefore made 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 place and an excellent region. And that these things are true, the work itself shows. For how is it not possible to perceive the birth-pang, which women suffer in childbirth, and after this the forgetting of the

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ἔχθραν ποιήσω ἀνὰ μέσον σου καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ τοῦ σπέρματος αὐτῆς· αὐτός σου τηρήσει τὴν κεφαλήν, καὶ σὺ αὐτοῦ τηρήσεις τὴν πτέρναν. καὶ τῇ γυναικὶ εἶπεν· Πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπῃ τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει. τῷ δὲ Ἀδὰμ εἶπεν· Ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου καὶ ἔφαγες ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι μόνου τούτου μὴ φαγεῖν, ἀπ' αὐτοῦ ἔφαγες, ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου· ἐν λύπῃ φαγῇ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου, ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φαγῇ τὸν 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