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is worthy of observation; for while it could have been said as "God made for both of them tunics of skin", it was not said thus, but rather "God made for Adam and for his wife tunics". 107 For it is clear that there are different characters of male and female, and other unique constitutions and many other things, inasmuch as the one holding the place of the man, and the other of the woman, are the beginning of succession. Therefore, it was said before that man was made in the image, which indicates the immaterial; but since he has also come into another state, so as to need something he will use, he needed an organic body, and now they also become of skin. Illustrative of these things is what is said: "For a corruptible body weighs down the soul", the corruptible body indicating this dense one, then next "and the earthly tent weighs down the mind that muses on many things", saying 'earthly tent' which the soul uses when it is separated from this body for its own transitional movements, which is the medium joining the intellectual substance to the dense; this weighs down the soul, while the tent weighs down not the soul but the mind. This the apostle also teaches, saying: "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens; for we that are in this tabernacle do groan"; for in saying 'house of the tabernacle' he clearly teaches the things aforesaid. One might ask, if paradise is a place on high, how are they clothed there and thus cast out; to which it must be said that things are not as the utterance has them. For in things that happen at the same time, it is often fitting for one to be said first, and the other later, not so that the things themselves should be as the utterance has them. Of this type is what is said in the prophecy: "Behold, the Lord sits upon a swift cloud, and shall come into Egypt, and the idols of Egypt shall be moved"; for one must not think that the Lord brought the body from heaven, 108 so that riding upon it he might come to the earthly place of Egypt, but at the same time he took a body, he was in Egypt, but it is said for the sake of an order which does not confuse the matters. As, therefore, in the case of the Savior we do not say that having first sat upon the swift cloud he came into the world, but we say these things happened at the same time, so here too we do not say that they received their dense bodies in paradise and were thus cast out; for it is not possible to live there with such a body. Indeed, he brought the thief into paradise with a naked soul, saying to him: "Today you will be with me in paradise"—for his body remained on the cross, until it was delivered to the earth— at the same time also he who heard: "You are the seal of likeness and crown of beauty in the delight of paradise", was not made like you, being shown to live there. By these things he shows that it was not possible for dense bodies to dwell in it. iii, 22. And God said. Behold, Adam has become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever. Many take it that God spoke this word to Adam mockingly, saying something unfitting for God. For it is not proper for a serious man to gloat over someone's fall, much less for God. For since, he says, the serpent promised this to the woman, saying: "For God knew that in the day you eat of it, your eyes shall be opened, and you shall be as gods, knowing good and evil", God said to the transgressing Adam: 'Behold, Adam has become as we are,' speaking ironically to him. We therefore, rejecting and banishing such a notion 109 from God, let us understand the present passage in a way proper to the will of the divinely inspired scripture. The devil is not evil by nature or by essence, but he was made beautiful and good, and having been turned by his own change, he became

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τῆς παρατηρήσεως ἔχει· δυναμένου γὰρ λεχθῆναι ὡς "3ἐποίησεν ὁ Θεὸς ἀμφοτέροις κιτῶνας δερματίνους"3, οὐχ οὕτω δ' εἴρηται, ἀλλὰ "6ἐποίησεν ὁ Θεὸς τῷ Ἀδὰμ καὶ τῇ γυναικ[ὶ] αὐτοῦ κιτῶνας"6. 107 ∆ῆλον γὰρ ὅτι διάφοροι χαρακτῆρες ἄρρενος καὶ θήλεος καὶ ἰδιοσυγκρισίαι ἑτέραι καὶ ἕτερα πλεῖστα, καθὰ ὁ μὲν ἀνδρὸς χώραν, ἡ δὲ γυναικὸς ἐπέχουσα τῆς διαδοχῆς εἰσιν ἀρχή. Πρότερον μὲν οὖν κατ' εἰκόνα ὁ ἄνθρωπος γεγενῆσθαι εἴρηται, ὅπερ δηλοῖ τὸ ἄϋλον· ἐπειδὴ δὲ καὶ ἐν ἑτέρᾳ καταστάσει γεγένηται ὡς δεῖσθαί τινος ᾧ χρήσεται, ἐδέησεν αὐτῷ ὀργανικοῦ σώματος, νῦν δὲ καὶ δερμάτινοι γίνονται. Τούτων παραστατικόν ἐστιν τὸ λεγόμενον· "6Φθαρτὸν γὰρ σῶμα βαρύνει ψυχήν"6, τοῦ φθαρτοῦ σώματος δηλοῦντος τὸ παχὺ τοῦτο, εἶθ' ἑξῆς "6[κ]αὶ βρίθει τὸ γεῶδες σκῆνος νοῦν πολυφροντίδα"6, γεῶδες σκῆνος λέγων ᾧ κέχρηται ἡ ψυχὴ ἀπαλλαττομένη τοῦδε τοῦ σώματος πρὸς τὰς μεταβατικὰς ἑαυτῆς κ[ι]νήσεις, ὅπερ μέσον ἐστὶ συνάπτον τὴν νοερὰν οὐσίαν πρὸς τὸ [π]αχύ· τοῦτο τὴν ψυχὴν βαρεῖ, τοῦ σκήνους οὐ τὴν ψυχὴν ἀλλ[ὰ] τὸν νοῦν βρίθοντος. Τοῦτο καὶ ὁ ἀπόστολος διδάσκει λέγων· "6[Ο]ἴδαμεν ὅτι ἐὰν ἡ [ἐ]πίγειος ἡμῶν οἰκία τοῦ σκήνους καταλύθῃ οἰκοδ[ομὴν ἐκ Θεο[ῦ ἔ]χομεν, οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς· καὶ γὰρ οἱ [ὄ]ντες ἐν τῷ σκήνει στενάζομεν"6· οἰκίαν γὰρ σκήνους λέγων φαν[ε]ρῶς διδάσκει τὰ προειρη- μένα. Ζητήσειεν ἄν τις, εἰ ὁ παράδεισος χωρίον ἐστὶν ὑπεραναβεβηκός, πῶς ἐκεῖ ἐνδιδύσκονται καὶ οὕτως ἐκβάλ- λονται· πρὸς ὃ λεκτέον ὅτι οὐχ ὡς ἔχει τὰ τῆς προφ[ορ]ᾶς, οὕτως καὶ τὰ πράγματα. Ἐν γὰρ τοῖς ἅμα γινομένοις πολλά[κι]ς ἁρμόζει τὸ μὲν πρότερον, τὸ δ' ὕστερον λεχθῆ- ναι, οὐχ ἵ[ν]α, ὡς ἔχει τὰ τῆς προφορᾶς, καὶ τὰ πράγματα ἔχῃ. Τούτου τοῦ [εἴ]δους ἐστὶν τὸ ἐν τῇ προφητείᾳ λεγόμενον οὕτως· "6Ἰδοὺ Κύριος κά[θ]ηται ἐπὶ κούφης νεφέλης, καὶ ἥξει εἰς Αἴγυπτον, καὶ σεισθήσετ[α]ι τὰ χειροποίητα Αἰγύπτου"6· οὐ γὰρ ἀπ' οὐρανοῦ τὸ σῶμα κεκομι[κ]έναι 108 τὸν Κύριον φρονητέον, ἵν' οὕτως ἐπ̣' αὐτοῦ ὀχούμενος ἐπὶ τὴν Αἴγυπτον τὸν περίγειον ἔλθῃ τόπον, ἀλλ' ἅμα τε σῶμα ἔλαβεν εἰς Αἴγυπτον ἦν, τάξεως δὲ οὐ συγχεούσης τὰ πράγματα χάριν εἴρηται. Ὡς οὖν ἐπὶ τοῦ Σωτῆρος οὔ φαμεν ὅτι προκαθίσας ἐπὶ τῆς κούφης νεφέλης ἦλθεν εἰς τὸν κόσμον, ἀλλὰ ταῦτα ἅμα λέγομεν, καὶ ἐνταῦθα οὔ φαμεν ὅτι ἐν τῷ παραδείσῳ ἔσχον τὰ παχέα σώματα καὶ οὕτω ἐκβέβληνται· οὐχ οἷόν τε γὰρ μετὰ σώματος ἐκεῖ τοιούτου διάγειν. Ἀμέλει γοῦν τὸν λῃστὴν γυμνῇ τῇ ψυχῇ εἰς τὸν παράδεισον εἰσήγαγεν λέγων αὐτῷ· "6Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ"6-καὶ γὰρ τὸ αὐτοῦ σῶμα ἐν τῷ ἰκρίῳ ἔμεινεν, ἕως καὶ τῇ γῇ παρεδόθη- ἅμα καὶ ὁ ἀκούσας· "6Σὺ ἀποσφράγισμα ὁμοιώσεως καὶ στέφανος κάλλους ἐν τῇ τρυφῇ τοῦ παραδείσου"6, οὐκ ἐγενήθη ὅμοιός σοι δεικνύμενος ἐκεῖσε διάγειν. ∆ιὰ τούτων παρίστησιν ὡς παχέα σώ[μ]ατα ἐν αὐτῷ διατρίβειν οὐχ οἷά τε ἦν. ιιι, 22. καὶ εἶπεν ὁ θεός. Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶ[ν] τοῦ γιγνώσκειν καλὸν καὶ πονηρόν; καὶ νῦν μή ποτε ἐκτείν[ῃ τ]ὴν χεῖρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσετ[αι εἰ]ς τὸν αἰ[ῶνα]. Οἱ πολλοὶ ὡς χλευαστικῶς εἰρηκότα τὸ ῥῆ[μ]α τοῦτο τῷ Ἀδὰμ τὸν Θεὸν ἐκλαμβάνουσιν, ἀνάρμοστόν τι τῷ [Θ]εῷ λέγοντες. Οὐ γὰρ οἰκεῖον σπουδαίῳ ἀνθρώπῳ ἐπεμβαίνειν πτώματί τινος, μή τί γε δὴ τῷ Θεῷ. Ἐπεὶ γάρ, φησὶν, ὁ ὄφις τοῦτο κατεπαγγείλατο τῇ γυναικὶ λέγων· "6Ἤδει γὰρ ὁ Θεὸς ὅτι, ᾗ δ' ἂν ἡμέρ[ᾳ] φάγητε ἀπ' αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοὶ καὶ ἔ[σε]σθε ὡς θεοὶ γιγνώσκοντες καλὸν καὶ πονηρόν"6, ὁ Θεὸς εἶπεν τῷ Ἀδὰμ παραβάντι· Ἰδοὺ Ἀδὰμ ὡς ἡμεῖς γέγονεν,εἰρωνευόμενος α[ὐ]τόν. Ἀπάγοντες οὖν ἡμεῖς καὶ ἐξορίζοντες τὴν τοιαύτην 109 ἔνν[οι]αν ἀπὸ τοῦ Θεοῦ οἰκείως τῷ βουλήματι τῆς θεοπνεύ- στου γραφῆς ἐκλάβωμεν καὶ τὸ προκείμενον. Ὁ διάβολος οὐ φύσει κακὸς ἢ κατ' οὐσίαν ἐστίν, ἀλλὰ καλὸς καὶ ἀγαθὸς γέγονεν, κατ' ἰδίαν τε μεταβολὴν τραπεὶς γέγονεν