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to the senseless beasts." Therefore, these he saw, the sons of men. 14 From his prepared dwelling place. His dwelling place, as it were his temple, is the state ····· ····· ····· ···· his throne. This throne is prepared and a dwelling placẹ ····· ····· ····· ····· ····· "Your throne is prepared from then, and from eternity you are." The prepare... ····· ····· ····· ····· ····· concerning him as king. And we receive a conception of his throne ····· ····· ····· ····· ····· comes, and so hearing of his temple, with him we take it as prepared ····· ····· ····· ·· as it were, it denotes the state of God, the majesty of God. a soul of which not ... ····· ····· ····· ····· His dwelling place is prepared. But this is also possible; prep... ····· ····· ····· ····· ····· from the same participation he becomes prepared to receive the presence of God ······ ····· ····· ····· ··· holiness little by little comes to be in the one who has it; for that one begins to advance... ····· ····· ····· ··· receive the participation. The dwelling place of God is prepared, nọt ····· ····· ····· ····· ···· according to progress from small it becomes great, being measured with existence ····· ····· ····· ····· ···· it is prepared. And sometimes the good itself is called prepared, as when it says: "My heart is prepared, O God"; for he who has a prepared heart is a temple of God, is his prepared dwelling place. And again: "Has it not been told to you, O man, what is good" and what is delightful "but to do judgment and to love mercy and to be prepared to walk with the Lord your God"? And again: "Your ear has paid attention to the preparation of their heart." 14 He looked upon all the inhabitants of the earth. Those who inhabit the earth are other thạn the sons of men; for those men inhabit it who have not kept the "according to the image" nor happen to be ... ····· ····· ····· ····· ····· ·· earth. But the sons of men do not inhabit these things, but sojourn ····· ····· ····· ····· ·· he provides; for "he makes the sun rise" just as "on the good," so also "on the evil" ····· ·· he oversees all the sons of men, and those who inhabit ····· ····· ····· ····· ····· ····· irrational animals; for he gives "food to all flesh." all those upon the earth ····· ····· ····· ····· ····· ···· ...s into a snare; for we do not speak of the sons of men and the inhabitants of the earth in parallel. 15 Who fashioned their hearts one by one. In scripture, "to make" is distinguished from "to fashion"; for God "made" man "in his own image" and "likeness," but he "fashioned" the man "from the dust of the earth." And Job, at any rate, says both of these things: "Your hands have fashioned me and made me." If he uses this word in its proper sense, the inner man would be made, while the outer man is fashioned. And as it has been said... ··· "Remember that you fashioned me as clay." The verb of fashioning signifies ...ion; such as ····· ····· ····· ····· ····· · But the one who makes is able powerfully and by will by which parents bring into existence ····· ····· ····· ·· In the things read before we said that "to become" differs from "to be created" ····· ····· ····· ·· as "to fashion" is not entirely the same. Listen, at any rate, to what he says: he does not say that hearts have been fashioned altogether by God, but "one by one." "one by one" were the hearts fashioned ... ····· ····· ····· ····· ····· heart to run together with heart. They differ in every way and ····· ····· ····· ····· ····· 178 ····· ····· ····· ····· ···· many may have, they have them with some difference. At any rate, he also says this in Proverbs: "As faces are not like to faces, so neither are the hearts of men" alike. It is difficult, therefore, to find two similar faces. And if the story of Polydeuces and Castor is told, it remains only a myth. They say that the hemispheres are signified by these two names. Therefore they say that they live day by day in turn; for the hemispheres are thus: when one hemisphere comes to be under the earth, the other comes to be above the earth ····· ··· because the semicircles are unvarying in their similarity. For if you cut a circle in the middle, the semicircles are unvarying

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κτήνεσιν τοῖς ἀνοήτοις". τούτους οὖν εἶδεν τοὺς υἱοὺς τῶν ἀνθρώπων. 14 ἐξ ἑτοίμου κατοικητηρίου αὐτοῦ. κατοικητήριον αὐτοῦ ὡσανεὶ ναὸς αὐτοῦ ἐστιν ἡ κατάστασις ····· ····· ····· ···· τὸν θρόνον αὐτοῦ. ὁ θρόνος οὗτος ἕτοιμός ἐστιν καὶ κατοικητήριο̣ν̣ ····· ····· ····· ····· ····· "ἕτοιμος ὁ θρόνος σου ἀπὸ τότε, καὶ ἀπὸ τοῦ αἰῶνος σὺ εἶ". τὸ ετοιμ̣ο̣····· ····· ····· ····· ····· περὶ αὐτοῦ ὡς βασιλέως. καὶ τοῦ θρόνου αὐτοῦ ἔννοιαν λαμβάν̣ομ̣εν ····· ····· ····· ····· ····· ἔρχεται, καὶ οὕτω ναὸν αὐτοῦ ἀκούοντες σὺν αὐτῷ ἕτοιμον αὐτὸν λ̣αμβάνομεν ····· ····· ····· ·· ὡσανεὶ κατάστασιν θεοῦ δηλοι῀̣, μεγαλειότητα θεοῦ. ψυχὴν ἧς οὐκ ε····· ····· ····· ····· ····· ἕτοιμόν ἐστιν αὐτοῦ τὸ κατοικητήριον. δύναται δὲ καὶ τοῦτο· ετ̣οι̣····· ····· ····· ····· ····· ἐκ τῆς αὐτῆς μετουσίας ἕτοιμος γίνεται πρὸς τὸ χωρῆσαι θεοῦ παρουσίαν ······ ····· ····· ····· ··· ἁγιότης κατὰ βραχὺ ἐνγίνεται τῷ ἔχοντι· ἄρχεται γὰρ ἐκεῖνος προκοπ····· ····· ····· ····· ··· λάμβανε τὴν μετουσίαν. τὸ τοῦ θεοῦ κατοικητήριον ἕτοιμόν ἐστιν ο̣ὐκ ····· ····· ····· ····· ···· κατὰ προκοπὴν ἐκ μικροῦ μέγας γίνεται συνμετρούμενον τῇ υ῾̣π̣άρξει ····· ····· ····· ····· ···· ἕτοιμόν ἐστιν. λέγεται δέ ποτε αὐτὸ τὸ καλὸν ἕτοιμον, ὡς ἐὰν λέγῃ· "ἑτοίμη ἡ καρδία μου, ὁ θεός"· ὁ γὰρ ἡτοιμασμένην ἔχων τὴν καρδίαν, ναός ἐστιν θεοῦ, ἕτοιμον αὐτοῦ κατοικητήριόν ἐστιν. καὶ ἔτι· "εἰ ἀνηγγέλη σοι, ἄνθρωπε, τί καλὸν" καὶ τί τερπνὸν "ἀλλ' ἢ τοῦ ποιεῖν κρίμα καὶ ἀγαπᾶν ἔλεον καὶ ἕτοιμον εἶναι τοῦ πορεύεσθαι μετὰ κυρίου θεοῦ σου"; καὶ ἔτι· "τὴν ἑτοιμασίαν τῆς καρδίας αὐτῶν προσέσχεν τὸ οὖς σου". 14 ἐπέβλεψεν ἐπὶ πάντας τοὺς κατοικοῦντας τὴν γῆν. ἄλλοι εἰσὶν οἱ κατοικοῦντες τὴν γῆν παρα`̣ τοὺς υἱοὺς τῶν ἀνθρώπων· κατοικοῦσιν γὰρ ἄνθρωποι οἱ μὴ τηρήσαντες τὸ κατ' εἰκόνα μηδὲ τυγχάνοντ̣ες̣ γ̣ε̣····· ····· ····· ····· ····· ·· γῆν. οἱ δὲ υἱοὶ τῶν ἀνθρώπων τούτων οὐ κατοικοῦσιν, ἀλλὰ παροικοῦσιν ····· ····· ····· ····· ·· προνοεῖται· "ἀνατέλλει" γὰρ "τὸν ἥλιον" ὥσπερ "ἐπὶ ἀγαθούς", οὑ´̣τ̣ω καὶ "ἐπὶ πονηρούς" ····· ····· ·· πάντας τοὺς υἱοὺς τῶν ἀνθρώπων ἐφορᾷ, καὶ τοὺς κατοικο̣υ῀̣ν̣τ̣α̣ς̣ ····· ····· ····· ····· ····· ····· ἄλογα ζῷα· δίδει γὰρ "τροφὴν πάσῃ σαρκί". πάντας τοὺς ἐπὶ τ̣η῀̣ς γ̣ῆς ····· ····· ····· ····· ····· ···· πτει εἰς παγίδα· οὐ γὰρ ἐκ παραλλήλου λέγομεν τοὺς υἱοὺς τῶν ἀνθρώπων καὶ τοὺς κατοικοῦντας τὴν γῆν. 15 ὁ πλάσας κατὰ μόνας τὰς καρδίας αὐτῶν. διαστέλλετ̣αι ἐν τῇ γραφῇ τὸ ποιεῖν πρὸς τὸ πλάττειν· τὸν "κατ' εἰκόνα" γὰρ "καὶ ὁμοίωσιν" ἑαυτοῦ ὁ θεὸς ἐποίησεν ἄνθρωπον, ἔπλασεν δὲ τὸν ἐκ τοῦ "χοῦ ἀπὸ τῆς γῆς" ἄνθρωπον". καὶ ὁ Ἰὼβ γοῦν ἀμφότερα ταῦτα λέγει· "αἱ χεῖρές σου ἔπλασάν με καὶ ἐποίησάν με". εἰ κυρίως ταύτην τὴν λέξιν λέγει, γίνεται ἂν ὁ ἔσω ἄνθρωπος̣, πλάττεται δὲ ὁ ἔξω. καὶ ὡς εἰρηκ····· ··· "μνήσθητι ὅτι πηλόν με ἔπλασας". τὸ τῆς πλάσεως ῥῆμα αντ··φηρησιν σημαίνει· οἷον ····· ····· ····· ····· ····· · ὁ δὲ ποιῶν δύναται δυνατε καὶ θελήςει ᾗ γονεῖς εἰς ὕπαρξιν ἀγαγεῖν ····· ····· ····· ·· ἐν τοῖς ἔνπροσθεν ἀναγνωσθεῖσιν ἐλέγομεν διαφε´̣ρειν τὸ γενέσθαι τοῦ κ̣τισθῆναι ····· ····· ····· ·· ως τὸ πλάσαι οὐ πάντη αὐτό ἐστιν. ἄκουε γοῦν τί λέγει· οὐ λέγει καθ' ἁπάσας πεπλάσθαι τὰς καρδίας ὑπὸ θεοῦ, ἀλλὰ "κατὰ μόνας". "κατὰ μόνας" ἐπλάσθησαν αἱ καρδίαι τ····· ····· ····· ····· ····· καρδίαν πρὸς καρδίαν συντροχάσαι. διαφέρουσιν πάντως καὶ ····· ····· ····· ····· ····· 178 ····· ····· ····· ····· ···· ἔχωσιν πολλοί, κατά τινα διαφορὰν ἔχουσιν αὐτά. τοῦτο γοῦν καὶ ἐν Παροι μίαις λέγει· "ὥσπερ οὐχ ὅμοια πρόσωπα προσώποις, οὕτως οὐδὲ αἱ καρδίαι τῶν ἀνθρώπων" ὅμοιαι. δύσκολον οὖν ἐστιν δύο ὅμοια πρόσωπα εὑρεῖν. κἂν μυθεύηται τὸ τοῦ Πολυδεύκους καὶ Κάστορος, ἀλλὰ μέχρι μύθου ἵσταται. λέγουσιν τὰ ἡμισφαίρια σημαίνεσθαι διὰ τῶν δύο τούτων ὀνομάτων. διὸ λέγουσιν ἡμέραν παρ' ἡμέραν ἐν μέρει ζῆν αὐτούς· τὰ γὰρ ἡμισφαίρια οὕτως εἰσίν· ὅταν γένηται τὸ ἓν ἡμικύκλιον ὑπὸ τὴν γῆν, τὸ ἄλλο ὑπὲρ τὴν γῆν γίνεται ····· ··· διὰ τὸ τὰ ἡμικύκλια ἀπαράλλακτα εἶναι τῇ ὁμοιότητι. ἐὰν γοῦν τέμῃς κύκλον ἐν μέσῳ, τὰ ἡμικύκλια ἀπαράλλακτά