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the sun running through the summer solstice on the 25th of Payni, at the 9th hour of the day. 2. The straight line is the earth; and the ten vertical lines are bodies, one standing for each climate; and the rays coming down from the sun upon the bodies are the rays of the sun; falling together from here and there on the bodies they produce the shadows just as we drew them with ink; but the one vertical line coming down, since it is over the top of the body, renders it shadowless, as it is greater than the body and illuminates it completely. 3. And the Lord also testifies in the Gospels, calling the land of the Homerites the ends of the earth, it being distant from Barbaria not more than a two days' sea journey. 4. It is clear from their acknowledged climates and places, as Ptolemy who warred against Ethiopia also testifies, whom we also mentioned in the second book, and from the shadows themselves that are cast in each climate, that the sun is not greater in size than two climates, but also that the earth is extended and not spherical, as the diagram also shows. 6.13 And this figure, that is the size of the sun and of the earth, we have drawn according to the pagans, so that one looking may be able to compare side by side, how in our figure, in truth, the rays of the sun falling on the bodies produce shadows in each climate proportionately according to the previous diagram, showing the difference by half a foot, and how in this figure of theirs the rays do not fall upon the bodies, so that the so-called climates, or bodies, are not even able to be illuminated by the sun, and that they boast in vain on their own myths, rather turning away from the truth. A still clearer and more comprehensive point, and that through all of holy Scripture we are taught that God has made two states, this one and the one to come 6.14 First of all, from the very structure of the universe, how God divided the one space from the earth up to the first heaven by placing the firmament, that is, the second heaven, in the middle, and made the one space two spaces. Secondly, again, from the very constitution of man, that He is composed of two things, I mean, mortal and immortal, manifestly setting him forth for a contest through opposites, so that after these things He might deem him worthy of gifts. 6.15 Thirdly, through the two trees in the midst of paradise He shows that there are two states, one mortal and changeable and one immortal and unchangeable. For the tree of the knowledge of good and evil is a type of this world, of the place of instruction, and the tree of life is a type of the future state, in which neither death nor change prevails. Fourth, that the very act of casting man out of paradise and remembering and saying "lest he stretch out his hand and take of the tree of life and eat and live forever" is an act of instructing and hinting, that some gift of immortal life is laid up for men after the contest here. 6.16 Fifth, again, we are taught through Lamech, the father of Noah, prophesying and saying that we are being delivered from toils and curse and are advancing to a better rest. Sixth, yet again, through Noah himself, how from the first land, which was toilsome and thorny, we are removed to this land, which we men now inhabit, it being better and almost equal to paradise, being taught the difference between a first and second state. 6.17 Seventh, that God, having chosen Abraham from the land of the Chaldeans and moved him to that of the Palestinians, and having promised to give him great gifts and possession of the land, and yet not having given him a foot's breadth, according to holy Scripture, prepared him to be faithful, knowing to hope without falsehood for the gifts of God after these things. Likewise also through Ishmael and Isaac He made clear the worth of the two Covenants, that the one is a slave, the other free. Eighth, again through Isaac and Rebecca, when they bore twins it was said

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τὴν θερινὴν τροπὴν ὁ ἥλιος διατρέχων Παϋνὶ κεʹ, ὥρᾳ ʹ τῆς ἡμέρας. 2. Ἡ κατ' εὐθεῖαν γραμμή ἐστιν ἡ γῆ· αἱ δὲ δέκα ὄρθιαι γραμμαὶ σώματά εἰσι καθ' ἕκαστον κλίμα ἱστάμενον ἕν· αἱ δὲ ἀπὸ τοῦ ἡλίου κατερχόμεναι ἐπὶ τὰ σώματα ἀκτῖνές εἰσι τοῦ ἡλίου· ἔνθεν κἀκεῖθεν συνεμπίπτουσαι τοῖς σώμασιν ἀποτελοῦσιν ὥσπερ τὰς ἀπὸ μέλανος ἐχαράξαμεν σκιάς· ἡ δὲ μία γραμμὴ ἡ ὄρθιος καταβαίνουσα, ἐπειδήπερ κατὰ κορυφῆς ἐστι τοῦ σώματος, ἄσκιον αὐτὸ ἀποτελεῖ, ὡς μείζων οὖσα τοῦ σώματος καὶ ὅλον περιλάμπουσα. 3. Μαρτυρεῖ δὲ καὶ ὁ Κύριος ἐν Εὐαγγελίοις πέρατα γῆς καλῶν τὸν Ὁμηρίτην ἀπέχοντα τῆς Βαρβαρίας οὐ πλείω δύο ἡμερῶν διὰ θαλάσσης δρόμον. 4. Εὔδηλον ἐκ τῶν παρ' αὐτοῖς ὡμολογημένων κλιμάτων καὶ τῶν τόπων, ὡς μαρτυρεῖ καὶ Πτολεμαῖος ὁ τὴν Αἰθιοπίαν πολεμήσας, οὗ καὶ μνήμην ἐποιησάμεθα ἐν τῷ δευτέρῳ λόγῳ, καὶ ἐξ αὐτῶν τῶν σκιῶν τῶν εἰς ἕκαστον κλίμα γινομένων, ὡς ὅτι πλέον δύο κλιμάτων οὐκ ἔχει μέγεθος ὁ ἥλιος, ἀλλὰ καὶ ἡ γῆ ἐξηπλωμένη τυγχάνει καὶ οὐχὶ σφαιροειδής, καθὰ καὶ ἡ καταγραφὴ δείκνυσιν. 6.13 Καὶ τοῦτο τὸ σχῆμα, τουτέστι τοῦ ἡλίου τὸ μέγεθος καὶ τῆς γῆς, κατὰ τοὺς ἔξωθεν κατεγράψαμεν, ἵν' ὁρῶν τις ἐκ παραλλήλου συγκρῖναι δυνηθείη, πῶς μὲν ἐν τῷ ἡμετέρῳ σχήματι κατ' ἀλήθειαν συνεμπίπτουσαι αἱ ἀκτῖνες τοῦ ἡλίου τοῖς σώμασιν ἀποτελοῦσι τὰς σκιὰς εἰς ἕκαστον κλίμα ἀναλόγως κατὰ τὴν προτέραν διαγραφὴν ὑπὸ ἥμισυ ποδὸς τὴν διαφορὰν δεικνύουσαι, πῶς δὲ καὶ ἐν τούτῳ τῷ αὐτῶν σχήματι οὐ συνεμπίπτουσι τοῖς σώμασιν αἱ ἀκτῖνες, ὡς μηδὲ φωτίζεσθαι ὑπὸ τοῦ ἡλίου δυνάμενα τὰ παρ' αὐτοῖς λεγόμενα κλίματα, ἤγουν σώματα, καὶ ὅτι μάτην μεγαλαυχοῦσιν ἐπὶ τοῖς ἑαυτῶν μύθοις τὴν ἀλήθειαν μᾶλλον ἀποστρεφόμενοι. Ἔτι σαφέστερος σκοπὸς καὶ περιεκτικώτερος, καὶ ὅτι διὰ πάσης τῆς θείας Γραφῆς διδασκόμεθα δύο καταστάσεις πεποιηκέναι τὸν Θεόν, ταύτην καὶ τὴν μέλλουσαν 6.14 Πρῶτον πάντων ἐξ αὐτῆς τῆς κατασκευῆς τοῦ παντός, ὡς διεῖλεν ὁ Θεὸς τὸν ἕνα χῶρον τὸν ἀπὸ τῆς γῆς ἕως τοῦ πρώτου οὐρανοῦ κατὰ μέσον θεὶς τὸ στερέωμα, τουτέστι τὸν δεύτερον οὐρανόν, καὶ ποιήσας τὸν ἕνα χῶρον δύο χώρους. ∆εύτερον πάλιν ἐξ αὐτῆς τῆς κατασκευῆς τοῦ ἀνθρώπου, ὡς ἐκ δύο τινῶν συνίστησι, λέγω δὴ θνητοῦ καὶ ἀθανάτου, προδήλως αὐτὸν διὰ τῶν ἐναντίων εἰς ἀγῶνα προβαλλόμενος, ὅπως μετὰ ταῦτα δωρεῶν ἀξιώσῃ. 6.15 Τρίτον διὰ τῶν δύο ξύλων τῶν ἐν μέσῳ τοῦ παραδείσου δείκνυσι δύο τινὰς καταστάσεις εἶναι, μίαν θνητὴν καὶ τρεπτὴν καὶ μίαν ἀθάνατον καὶ ἄτρεπτον. Τὸ γὰρ ξύλον τοῦ γινώσκειν καλὸν καὶ πονηρὸν τύπος ἐστὶ τοῦ κόσμου τούτου, τοῦ παιδευτηρίου, καὶ τὸ ξύλον τῆς ζωῆς τύπος ἐστὶ τῆς μελλούσης καταστάσεως, ἐν ᾗ οὔτε θάνατος οὔτε τροπὴ κρατεῖ. Τέταρτον, ὅτι καὶ αὐτὸ τὸ ἐκβαλεῖν τοῦ παραδείσου τὸν ἄνθρωπον καὶ μνησθῆναι καὶ εἰπεῖν "μήποτε ἐκτείνῃ τὴν χεῖρα αὐτοῦ καὶ ἅψηται τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα" παιδεύοντός ἐστι καὶ αἰνιττομένου, ὡς δωρεά τις ἀπόκειται τοῖς ἀνθρώποις μετὰ τὸν ἐνταῦθα ἀγῶνα ζωῆς ἀθανάτου. 6.16 Πέμπτον πάλιν διδασκόμεθα διὰ τοῦ Λάμεχ, τοῦ πατρὸς Νῶε, προφητεύοντος καὶ λέγοντος ἀπαλλάσσεσθαι ἡμᾶς μόχθων καὶ κατάρας καὶ εἰς βελτίονα ἀνάπαυσιν προκόπτειν. Ἕκτον ἔτι πάλιν δι' αὐτοῦ τοῦ Νῶε, ὡς ἀπὸ τῆς πρώτης γῆς μοχθηρᾶς τε καὶ ἀκανθώδους μεθιστάμεθα εἰς ταύτην τὴν γῆν, ἣν νῦν κατοικοῦμεν οἱ ἄνθρωποι, κρείττονα τυγχάνουσαν καὶ σχεδὸν ἴσην τοῦ παραδείσου, διδασκόμενοι πρώτης καὶ δευτέρας καταστάσεως διαφοράν. 6.17 Ἕβδομον, ὅτι καὶ τὸν Ἀβραὰμ ἐκλεξάμενος ὁ Θεὸς ἐκ τῆς γῆς τῶν Χαλδαίων καὶ εἰς τὴν τῶν Παλαιστίνων μεταστήσας, ἐπαγγειλάμενός τε αὐτῷ δωρεὰς μεγάλας δώσειν καὶ κατάσχεσιν γῆς καὶ μήτε βῆμα ποδὸς αὐτῷ δώσαντος, κατὰ τὴν θείαν Γραφήν, παρεσκεύασε πιστόν, ἐπιστάμενος ἀψευδῶς ἐλπίζειν μετὰ ταῦτα δωρεὰς τοῦ Θεοῦ. Ὁμοίως καὶ διὰ τοῦ Ἰσμαὴλ καὶ τοῦ Ἰσαὰκ ἐδήλου τῶν δύο ∆ιαθηκῶν τὴν ἀξίαν, ὅτι ἡ μὲν δούλη, ἡ δὲ ἐλευθέρα. Ὄγδοον πάλιν διὰ τοῦ Ἰσαὰκ καὶ τῆς Ῥεββέκας δίδυμα αὐτῶν γεννησάντων ἐρρέθη