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all things that he had made, and behold, they were very good"; for just as among perceptible things it was said that the harmony of each to each shows the intensified good, so also with things according to virtue, this having its proportion to that, having its reference to the end which is over all, shows what is said to be "very" praiseworthy. "And there was evening and there was morning, a sixth day." The things concerning the number six must be applied now even more, inasmuch as the things now praised are 73 better than perceptible things. For concerning those things it was said that it was fitting for this world to come into being in this number, it being perfect and completed from its own parts, having something passive and active; for in it many things both act and are acted upon, even if not at the same time, which those who discourse on the nature of these things also say symbolically is in the number. And it might also be according to the anagogical sense that a [perfect] number was fittingly adopted; for virtue is truly perfect and [not lack]ing and most full, as it is a most perfect gift of God. Having reached [all] the things that came to be in the six clarified days, we will conclude the discourse, praying that the God and creator [of all] of the perfect and most complete world will also grant in what follows a perfect [understanding of what is said].

ii, 1-3. [And] the heaven [and the ea]rth were finished, and all the host of them. And

God finished on the sixth [da]y his works which he had made, and he rest[ed] on the seventh day from all his works which he had [mad]e. And God blessed the seventh d[ay] and hallowed it, because on it he rested [f]rom all his works, which God had begun to make. The word "was finished" sometimes signifies destruction, and at other times existence. For example, when the disciples ask the [S]avior: "When will these things be, and what will be the si[gn] of your coming and of the end of the age?", the meaning of 'end' is about the conclus[ion], which is usually taken to mean the destruction [of] the world; but here 'was finished' is used instead of 'was completed'. For not their existence has been finished, but their making, just as we also say of the productive arts which bring about the end after their operations, that, for instance, a ship or a house has been finished. The heaven, therefore, has been finished, having received its own 74 harmony, which received its completion from the firmament and the luminaries and additionally from the stars, and the earth from the animals and the various plants. And when each of them was coming into being, the word "has been finished" was not fitting, but now, since all have received their concord and harmony, what follows has been added: ["Thus] the heavens and the earth were finished, and all the host of them". And the adornment of the earth is called its fullness according to [what is said]: "The earth is the Lord's, and the fullness thereof." That the variety [of the heav]en is also called 'adornment', Moses himself says in [these very w]ords: "Lest you lift up your eyes to heaven, and when you [see the] sun and the moon and the stars, all the [ho]st of heaven, you be led astray and worship them", [which through] the position in which they were placed by God, display their beauty <in that>, some move in these revolutions, others are with these, and some make their motion in a [str]aight line, while others do so obliquely. Thus, 'host of heaven' is said because of [the] orderly arrangement, according to what is said: "Whose hands have created all the ho[st] of heaven." Concerning which, those who did not understand well have err[ed], introducing fate and positing all things by nece[ssi]ty, defining the stars to be the causers of the life of men and of oth[er] events, which were placed for a sign, if not for causing, just as also... [con]cerning the things on the fourth

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πάντα ὅσα ἐποίησεν καὶ ἰδοὺ πάντα καλὰ λίαν"6· ὡ[ς] γὰρ ἐν τοῖς αἰσθητοῖς ἐλέγετο ὅτι ἡ ἑκάστου πρὸς ἕκαστον ἁρμονία τὸ ἐπιτεταμένον καλὸν δείκνυσιν, οὕτω καὶ τῶν κατὰ ἀρετὴν τόδε πρὸς τόδε ἔχον τὴν ἀναλογίαν, πρ[ὸ]ς [τ]ὸ ἐπὶ πᾶσι τέλος ἔχον τὴν ἀναφοράν, "6λίαν"6 ἐπαινετὸν τ[ὸ] λ̣[εγ]όμενον δείκνυσιν. "6Καὶ ἐγένετο ἑσπέρα καὶ ἐγένε[τ]ο π̣ρωΐ, ἡμέρα ἕκτη."6 Τὰ περὶ τοῦ ἕκτου ἀριθμοῦ καὶ νῦν ἐφαρμ[ο]- στ̣[έ]ον πολλῷ πλέον, ὅσῳ τὰ ἐπαινούμενα νῦν κρείττονα 73 τῶν αἰ[σ]θ[η]τ̣ῶ[ν] ἐστιν. Ἐπ' ἐκείνων γὰρ ἐλέγετο ὡς ἥρμοζεν ἐν τῷ ἀριθμῷ τούτῳ, τελείῳ τυγχάνοντι καὶ ἐκ τῶν ἑαυτοῦ μερῶν ἀπαρτιζομένῳ, τόνδε τὸν κόσμον γενέσθαι, ἔχοντά τι παθητὸν καὶ δρ̣α̣στήριον· πολλὰ γὰρ ἐν αὐτῷ καὶ ποι̣εῖ καὶ πάσχει, εἰ καὶ οὐχ ἅμα, [ὅπε]ρ συμβολικῶς καὶ ἐν τῷ ἀριθμῷ οἱ τὰ περὶ τούτων φυσιο- λογο[ῦ]ν[τες] λέγουσιν. Εἴη δὲ καὶ κατὰ τὸν τῆς ἀναγωγῆς λόγον οἰκείως [τέλειο]ς ἀριθμὸς παραλημφθείς· τέλειον γὰρ ὄντως ἡ ἀρετὴ κα[ὶ μὴ ἐλλ]ειπὲς καὶ πληρέστατον, ἅτε Θεοῦ τελειότερον δώρημα. Ἄχρ̣[ι πάντω]ν τῶν ἐν ταῖς σαφηνισθείσαις ἓξ ἡμέραις γεγενημένω[ν φθά]σαντες περιγράψομεν τὸν λόγον, εὐχό- μενοι τὸν τῶν [ὅλων] Θεὸν καὶ δημιουργὸν τοῦ τελείου καὶ πληρεστάτου κόσμου δοῦναι καὶ ἐν τοῖς ἑξῆς τελείαν πρὸς τὰ λεγ[όμενα νό]ησιν.

ιι, 1-3. [Καὶ σ]υνετελέσθη ὁ οὐρανὸς [καὶ ἡ γ]ῆ καὶ πᾶς ὁ κόσμος αὐτῶν καὶ

συνετέλεσεν ὁ Θεὸς ἐν [τῇ ἡ]μέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησεν, καὶ κατέπαυ[σεν ἐ]ν̣ τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐ[ποίησ]εν. Καὶ εὐλόγησεν ὁ Θεὸς τὴν ἡμέ[ρα]ν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν, ὅτι ἐν αὐτῇ κατέπαυσεν [ἀ]π̣ὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεὸς ποιῆσαι. Τὸ "6συνετελέσθη"6 ὁτὲ μὲ[ν] τὴν φθορὰν σημαίνει, ὁτὲ δὲ τὴν ὕπαρξιν. Ὅταν γοῦν τὸν [Σ]ωτῆρα ἐρωτῶσιν οἱ μαθηταί· "6Πότε ταῦτα ἔσται, καὶ τί τὸ σημε[ῖο]ν τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος;"6, περὶ τοῦ τέλο[υ]ς ἐστὶ τὸ τῆς συντελείας σημαινόμενον, ὅπερ ἀντὶ φθορᾶς [τ]οῦ κόσμου εἴωθε λαμβάνεσθαι· ἐνταῦθα δὲ τὸ συνετελέσθ[η] ἀν[τὶ] του῀̣ ἐπληρώσθη κεῖται. Οὐ γὰρ ἡ ὕπαρξις αὐτῶν συντετέλε̣[σ]τα[ι], ἀλλ' ἡ ποίησις, καθὸ λέγομεν καὶ ἐπὶ τῶν ποιητικῶν τεχνῶν με[τ]ὰ τὰς ἐνεργείας τὸ τέλος ἐπιφερουσῶν ὅτι φέρε συνετ[ε]λέσ̣θ̣η ἡ ναῦς ἢ οἶκος. Συντετέλεσται οὖν ὁ μὲν οὐρανὸς τὴ[ν] ο̣ἰκεί[α]ν 74 ἁρμονίαν δεξάμενος, ἥτις ἔκ τε τοῦ στερεώματος καὶ τ̣ω῀̣ν φωστήρων καὶ προσέτι τῶν ἀστέρων ἐδέξατο τὴν διαπ̣λήρωσιν, ἡ δὲ γῆ ἔκ τε τῶν ζῴων καὶ τῶν διαφόρων φυ̣τ̣ῶν. Καὶ ὅτε μὲν ἕκαστον αὐτῶν ἐγίνετο, τὸ "3συντετέ- λ[εσ]ται"3 οὐχ ἥρμοζεν, νῦν δέ, α῾̣πάντων τὴν σύμπνοιαν κ[αὶ τ]ὴ[ν] ἁρμονίαν δεξαμένω̣ν, ἀκολούθως ἐπενήνεκται [τὸ "6Συνε]τελέσθη ὁ οὐρανὸς καὶ η῾̣ γ̣η῀̣ καὶ πᾶς ὁ κόσμος αὐτῶν"6. Κα̣[ὶ λέγε]τ̣αι μὲν ὁ κόσμος τῆς γ̣η῀̣ς̣ καὶ πλήρωμα αὐτῆς κατὰ τ[ὸ λεγόμε]νον· "6Τοῦ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς."6 Ὅτι καὶ ἡ τ[οῦ οὐρανο]ῦ ποικι[λ]ία κόσμος προσηγόρευται, αὐτὸς Μωσῆς αὐ[ταῖς λέ]ξεσίν φησιν· "6Μὴ ἀναβλέψας εἰς τὸν οὐρανὸν καὶ ἰ[δὼν τὸν] ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας, πάντα τ̣[ὸν κόσ]μον τοῦ οὐρανοῦ, πλανηθεὶς προσκυνήσῃς αὐτοῖς"6, οἵ[τινες διὰ] τ̣ῆς θέσεως, ἧς παρὰ Θεοῦ ἐτέθησαν, τὸ κάλλος ἐπι̣[δείκνυ]νται <ἐν τῷ>, τῶνδε μὲν τάσδε τὰς περικυκλήσεις κινουμ̣[ένω]ν̣, τούσδε δὲ μετὰ τῶνδε εἶναι, καὶ τούσδε μὲν ε᾿̣π̣' [εὐ]θ̣είας ποιεῖσθαι τὴν κίνησιν, τούσδε δὲ ἐγκαρσ̣ι´̣ω̣ς̣. Στρατιὰ γοῦν οὐρανοῦ διὰ τ[ὸ] τεταγμένον εἴρηται κατ̣α`̣ τ̣ο`̣ εἰρημένον· "6Οὗ αἱ χεῖρες ἔκτισαν πᾶσαν τὴν στρατι̣α`̣ν̣ του῀̣ οὐρανοῦ."6 Περὶ ἣν οἱ μὴ καλῶς ἐπιστήσαντες ἀπεσφα´̣λη[σ]αν εἱμαρμένην εἰσηγησάμενοι καὶ πάντα κατ' ἀν̣α´̣γκ[η]ν τιθέμενοι, ποιητι- κοὺς τοῦ βίου τῶν ἀνθρώπων καὶ τῶν ἄλ̣λ̣ω̣[ν] συμβαινόντων τοὺς ἀστε´̣ρας εἶναι ὁρίζοντες, οἳ ε̣ἰς [τὸ] σημεῖον, εἰ οὐκ εἰς τὸ ποιεῖν, τέθεινται καθὰ καὶ οτ··· [πε]ρὶ τῶν ἐν τῇ τετάρτῃ