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to come into being and "a mark of greater wisdom and of the magnificence concerning natures," as Gregory the Theologian says, a kind of bond "of both the visible and invisible nature." But by "it was necessary" I mean to signify the will of the Creator; for this is the most fitting ordinance and law, and no one will say to the craftsman: "Why have you made me thus?" For the potter has the power from his own clay to fashion different vessels for the demonstration of his own wisdom. Since these things were so, from both visible and invisible nature He creates man with His own hands in His own image and likeness, having formed the body from earth, and having given him a rational and intelligent soul through His own inbreathing, which we indeed call the divine image; for "in His image" signifies the intelligent and the free-willed, while "in His likeness" signifies likeness in virtue as much as is possible. The body and the soul were formed at the same time, not one first, and the other later, according to the nonsense of Origen. Therefore God made man without evil, upright, virtuous, without sorrow, without care, adorned with every virtue, abounding in all good things, like a second world, small in the great, another angel, a mixed worshipper, an overseer of the visible creation, an initiate of the intelligible, king of those on earth, ruled from above, earthly and heavenly, temporary and immortal, visible and intelligible, midway between greatness and lowliness, at once spirit and flesh, flesh on account of pride, spirit on account of grace, the one so that he might suffer and in suffering be reminded and disciplined, the other so that he might abide and glorify the Benefactor, vying for greatness, a being ordered here, that is in the present life, and transferred elsewhere in the age to come, and—the culmination of the mystery—being deified by inclination towards God, but deified by participation in the divine illumination and not by being changed into the divine essence. And He made him impeccable in nature and with a self-determining will. But I say impeccable not as being insusceptible to sin (for only the divine is insusceptible to sin), but as not having sinning in his nature, but rather in his choice, that is, having the power to abide and to advance in the good, being assisted by divine grace, and likewise to turn from the good and to be in evil, with God permitting it on account of his free will; for what is done by force is not virtue. The soul, therefore, is a living, simple substance, incorporeal, invisible to bodily eyes in its proper nature, both rational and intelligent, without shape, using an organic body and providing it with life and growth and sensation and generation, not having the mind as something other than itself, but as its purest part (for as the eye is in the body, so is the mind in the soul), self-determining, both volitional and active, mutable, that is, voluntarily mutable, because it is also created, having received all these things by nature from the grace of Him who created it, from whom it has received both its being and its being naturally so. But incorporeal and invisible and without shape we understand in two ways: some in essence, others by grace, and some being so by nature, others in comparison with the grossness of matter. In the case of God, therefore, it is by nature, but in the case of angels and demons and souls, it is by grace, and it is said in comparison with the grossness of matter. A body is that which is extended in three dimensions, that is, having length and breadth and depth, or thickness. And every body is composed of the four elements, but the bodies of animals are from the four humors. One must know that there are four elements: earth, dry and cold; water, cold and wet; air, wet and hot; fire, hot and dry. Likewise also four humors corresponding to the four elements: black bile corresponding to the earth (for it is dry and cold), phlegm corresponding to water (for it is cold and wet), blood corresponding to air (for it is wet and hot), yellow bile corresponding to fire (for it is hot and dry). The fruits, therefore, are composed of the elements, and the humors from the fruits, and the bodies of animals from the humors and

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γενέσθαι καὶ «σοφίας μείζονος γνώρισμα καὶ τῆς περὶ τὰς φύσεις πολυτελείας», ὥς φησιν ὁ θεηγόρος Γρηγόριος, οἷόν τινα σύνδεσμον «τῆς ὁρατῆς τε καὶ ἀοράτου φύσεως». Τὸ δὲ «ἔδει» φημὶ τὴν τοῦ δημιουργοῦ ὑπεμφαίνων βούλησιν· αὕτη γὰρ θεσμὸς καὶ νόμος πρεπωδέστατος, καὶ οὐδεὶς ἐρεῖ τῷ πλαστουργῷ· «Τί με ἐποίησας οὕτως»; Ἐξουσίαν γὰρ ἔχει ὁ κεραμεὺς ἐκ τοῦ ἰδίου πηλοῦ διάφορα κατασκευάζειν σκεύη πρὸς ἔνδειξιν τῆς ἑαυτοῦ σοφίας. Ἐπεὶ δὲ ταῦτα οὕτως εἶχεν, ἐξ ὁρατῆς τε καὶ ἀοράτου φύσεως δημιουργεῖ τὸν ἄνθρωπον οἰκείαις χερσὶ κατ' εἰκόνα τε καὶ ὁμοίωσιν, ἐκ γῆς μὲν τὸ σῶμα διαπλάσας, ψυχὴν δὲ λογικὴν καὶ νοερὰν διὰ τοῦ οἰκείου ἐμφυσήματος δοὺς αὐτῷ, ὅπερ δὴ θείαν εἰκόνα φαμέν· τὸ μὲν γὰρ «κατ' εἰκόνα» τὸ νοερὸν δηλοῖ καὶ αὐτεξούσιον, τὸ δὲ «καθ' ὁμοίωσιν» τὴν τῆς ἀρετῆς κατὰ τὸ δυνατὸν ὁμοίωσιν. Ἅμα δὲ τὸ σῶμα καὶ ἡ ψυχὴ πέπλασται, οὐ τὸ μὲν πρῶτον, τὸ δὲ ὕστερον κατὰ τὰ Ὠριγένους ληρήματα. Ἐποίησεν οὖν ὁ θεὸς τὸν ἄνθρωπον ἄκακον, εὐθῆ, ἐνάρετον, ἄλυπον, ἀμέριμνον, πάσῃ ἀρετῇ κατηγλαϊσμένον, πᾶσιν ἀγαθοῖς κομῶντα, οἷόν τινα κόσμον δεύτερον, ἐν μεγάλῳ μικρόν, ἄγγελον ἄλλον, προσκυνητὴν μικτόν, ἐπόπτην τῆς ὁρατῆς κτίσεως, μύστην τῆς νοουμένης, βασιλέα τῶν ἐπὶ γῆς, βασιλευόμενον ἄνωθεν, ἐπίγειον καὶ οὐράνιον, πρόσκαιρον καὶ ἀθάνατον, ὁρατὸν καὶ νοούμενον, μέσον μεγέθους καὶ ταπεινότητος, τὸν αὐτὸν πνεῦμα καὶ σάρκα, σάρκα διὰ τὴν ἔπαρσιν, πνεῦμα διὰ τὴν χάριν, τὸ μὲν ἵνα πάσχῃ καὶ πάσχων ὑπομιμνήσκηται καὶ παιδεύηται, τὸ δὲ ἵνα μένῃ καὶ δοξάζῃ τὸν εὐεργέτην, τῷ μεγέθει φιλοτιμούμενον, ζῷον ἐνταῦθα οἰκονομούμενον τουτέστιν ἐν τῷ παρόντι βίῳ, καὶ ἀλλαχοῦ μεθιστάμενον ἐν τῷ αἰῶνι τῷ μέλλοντι, καί-πέρας τοῦ μυστηρίου-τῇ πρὸς θεὸν νεύσει θεούμενον, θεούμενον δὲ τῇ μετοχῇ τῆς θείας ἐλλάμψεως καὶ οὐκ εἰς τὴν θείαν μεθιστάμενον οὐσίαν. Ἐποίησε δὲ αὐτὸν φύσιν ἀναμάρτητον καὶ θέλησιν αὐτεξούσιον. Ἀναμάρτητον δέ φημι οὐχ ὡς μὴ ἐπιδεχόμενον ἁμαρτίαν (μόνον γὰρ τὸ θεῖον ἁμαρτίας ἐστὶν ἀνεπίδεκτον), ἀλλ' οὐκ ἐν τῇ φύσει τὸ ἁμαρτάνειν ἔχοντα, ἐν τῇ προαιρέσει δὲ μᾶλλον, ἤτοι ἐξουσίαν ἔχοντα μένειν καὶ προκόπτειν ἐν τῷ ἀγαθῷ τῇ θείᾳ συνεργούμενον χάριτι, ὡσαύτως καὶ τρέπεσθαι ἐκ τοῦ καλοῦ καὶ ἐν τῷ κακῷ γίνεσθαι τοῦ θεοῦ παραχωροῦντος διὰ τὸ αὐτεξούσιον· οὐκ ἀρετὴ γὰρ τὸ βίᾳ γινόμενον. Ψυχὴ τοίνυν ἐστὶν οὐσία ζῶσα ἁπλῆ, ἀσώματος, σωματικοῖς ὀφθαλμοῖς κατ' οἰκείαν φύσιν ἀόρατος, λογική τε καὶ νοερά, ἀσχημάτιστος, ὀργανικῷ κεχρημένη σώματι καὶ τούτῳ ζωῆς αὐξήσεώς τε καὶ αἰσθήσεως καὶ γεννήσεως παρεκτική, οὐχ ἕτερον ἔχουσα παρ' ἑαυτὴν τὸν νοῦν, ἀλλὰ μέρος αὐτῆς τὸ καθαρώτατον (ὥσπερ γὰρ ὀφθαλμὸς ἐν σώματι, οὕτως ἐν ψυχῇ νοῦς), αὐτεξούσιος, θελητική τε καὶ ἐνεργητική, τρεπτὴ ἤτοι ἐθελότρεπτος, ὅτι καὶ κτιστή, πάντα ταῦτα κατὰ φύσιν ἐκ τῆς τοῦ δημιουργήσαντος αὐτὴν χάριτος εἰληφυῖα, ἐξ ἧς καὶ τὸ εἶναι καὶ τὸ φύσει οὕτως εἶναι εἴληφεν. Ἀσώματα δὲ καὶ ἀόρατα καὶ ἀσχημάτιστα κατὰ δύο τρόπους νοοῦμεν· τὰ μὲν κατ' οὐσίαν, τὰ δὲ κατὰ χάριν, καὶ τὰ μὲν φύσει ὄντα, τὰ δὲ πρὸς τὴν τῆς ὕλης παχύτητα. Ἐπὶ θεοῦ μὲν οὖν φύσει, ἐπὶ δὲ ἀγγέλων καὶ δαιμόνων καὶ ψυχῶν χάριτι, καὶ ὡς πρὸς τὴν τῆς ὕλης παχύτητα λέγεται. Σῶμά ἐστι τὸ τριχῇ διαστατὸν ἤγουν τὸ ἔχον μῆκος καὶ πλάτος καὶ βάθος ἤτοι πάχος. Πᾶν δὲ σῶμα ἐκ τῶν τεσσάρων στοιχείων συνίσταται, τὰ δὲ τῶν ζῴων σώματα ἐκ τῶν τεσσάρων χυμῶν. Χρὴ εἰδέναι, ὅτι τέσσαρα στοιχεῖά ἐστι· γῆ, ξηρὰ καὶ ψυχρά· ὕδωρ, ψυχρὸν καὶ ὑγρόν· ἀήρ, ὑγρὸς καὶ θερμός· πῦρ, θερμὸν καὶ ξηρόν. Ὁμοίως καὶ χυμοὶ τέσσαρες ἀναλογοῦντες τοῖς τέσσαρσι στοιχείοις· μέλαινα χολὴ ἀναλογοῦσα τῇ γῇ (ξηρὰ γάρ ἐστι καὶ ψυχρά), φλέγμα ἀναλογοῦν τῷ ὕδατι (ψυχρὸν γάρ ἐστι καὶ ὑγρόν), αἷμα ἀναλογοῦν τῷ ἀέρι (ὑγρὸν γάρ ἐστι καὶ θερμόν), ξανθὴ χολὴ ἀναλογοῦσα τῷ πυρί (θερμὴ γάρ ἐστι καὶ ξηρά). Οἱ μὲν οὖν καρποὶ ἐκ τῶν στοιχείων συνίστανται, οἱ δὲ χυμοὶ ἐκ τῶν καρπῶν, τὰ δὲ τῶν ζῴων σώματα ἐκ τῶν χυμῶν καὶ