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The Savior, having entered, has given permission to those who wish to enter. 10.19 See that this one also is in agreement with us, calling the Holy of Holies an upper room, where the Lord Christ entered as a forerunner for us, of which the high priest according to the tent of Moses was a type, to appear in the presence of God, and that he has given permission to those who wish to enter into the Holy of Holies, that is, into the kingdom of heaven. Let the leaders of the schismatic party say how we have walked a strange road, other than the ecclesiastical one? How is it they do not respect the words of their own fathers but condemn them as truly contentious? And passing over this one, let us proceed to his fellow initiate at that time, Severian, the bishop of Gabala, as the fourth, who testifies to almost our entire treatise. Of Severian, from the first discourse of the Hexaemeron 10.20 For on the first day he made the matter of the created things, but on the other days the forming and the ordering of the created things, for instance, he made the heaven that was not, not this one, but the one above; for this one came to be on the second day; God made the higher heaven; "the heaven of heaven is the Lord's, but the earth he has given to the sons of men"; and it is above this one; and as in a two-storied house a middle roof intervenes, so God, having created the world as one house, placed this heaven as a middle roof, and the waters above; for this reason David says: "Who covers his upper rooms with waters." 10.21 He made, therefore, the heaven that was not, the earth that was not, the abysses that were not, winds, air, fire, water; he made the matter of all things that came to be on the first day. But someone will say that it is written that he made the heaven and the earth, but concerning waters and fire and air it is not written. First, then, brothers, by saying that the heaven and the earth came to be, he interpreted the contained from the containing things. And after other things 10.22 Then when did the air come to be, listen: "And the spirit of God was moving over the waters"; but here he does not mean the Holy Spirit; for the uncreated is not numbered with the creation; but he calls "spirit" the movement of the air. And again, "God said: Let there be light," and the nature of fire came to be. And again 10.23 But he enclosed our souls within the body, while he made the angels incorporeal. As therefore in the case of souls and in the case of angels, so also in the case of fire it is possible to see, the fire above without matter, the fire below with matter; for the fire above is akin to the fire below, just as also our souls are akin to the angels. How? Because both those are spirits, and these are spirits. Again he says 10.24 All things therefore came to be, fire, abyss, winds, the four elements, earth, fire, air, water; for what he omitted, Moses recapitulates as in a summary, saying: "For in six days God made the heaven and the earth and all the things in them." And just as in the case of the body he did not mention all the members, so neither in the case of creation did he enumerate them, even if all things were constructed together with the world. If fire were not in the world, fire would not today be brought forth from rock and from wood; for wood, being rubbed, generates fire; if nature did not have it, from where does it generate it? Of the same, from the second discourse 10.25 On the second day, "God said: Let there be a firmament in the midst of the water, and let it be dividing between water and water." He made the heaven, not the one above, but the one that is seen, having solidified it from waters like crystal. But I want to present a matter to you; for many things are conveyed by sight rather than by word. This water was over, let us say, the earth by five cubits; then "God said: Let there be a firmament in the midst of the water"; and so in the midst of the waters a crystal-like solid was fixed, and it lifted half the water up, and left half below, as it is written: "Let there be a firmament in the midst of the water, and it shall be dividing between water and water." 10.26 But why does he call it a firmament? Because from thin and diffuse waters it

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Σωτὴρ ἐπιβὰς ἄδειαν τοῖς βουλομένοις εἰσελθεῖν δέδωκεν. 10.19 Ὅρα καὶ τοῦτον σύμφωνον ἡμῖν ὄντα, ἀνάγαιον οἶκον λέγοντα Ἅγια ἁγίων, ἔνθα ὁ ∆εσπότης Χριστὸς πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν, οὗ τύπος ἦν ὁ κατὰ τὴν σκηνὴν Μωϋσέως ἀρχιερεύς, ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ, καὶ ὅτι τοῖς βουλομένοις ἄδειαν δέδωκε τοῦ εἰσελθεῖν εἰς τὰ Ἅγια τῶν ἁγίων, τουτέστιν εἰς τὴν βασιλείαν τῶν οὐρανῶν. Λεγέτωσαν οἱ τῆς μερίδος τῶν ἀποσχιστῶν προστάται πῶς ξένην ὁδὸν ἐβαδίσαμεν παρὰ τὴν ἐκκλησιαστικήν; Πῶς οὐκ αἰδοῦνται τῶν ἰδίων πατέρων τοὺς λόγους ἀλλὰ τούτων μὲν καταγιγνώσκουσιν ὡς ὄντως ἐριστικῶν; Καὶ τοῦτον δὲ παραδραμόντες ἐπὶ τὸν κατ' ἐκεῖνο καιροῦ συμμύστην, τὸν τῆς Γαβάλων ἐπίσκοπον Σευηριανόν, τέταρτον μετέλθωμεν, μαρτυροῦντα σχεδὸν πάσῃ τῇ ἡμετέρᾳ συγγραφῇ. Σευηριανοῦ ἐκ τοῦ πρώτου λόγου τῆς Ἑξαημέρου 10.20 Τῇ γὰρ πρώτῃ ἡμέρᾳ ἐποίησε τὰς ὕλας τῶν κτισμάτων, ταῖς δὲ ἄλλαις ἡμέραις τὴν μόρφωσιν καὶ τὴν διακόσμησιν τῶν κτισμάτων, οἷόν τι λέγω, ἐποίησε τὸν οὐρανὸν μὴ ὄντα, οὐ τοῦτον, ἀλλὰ τὸν ὑπεράνω· οὗτος γὰρ τῇ δευτέρᾳ ἡμέρᾳ ἐγένετο· ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν τὸν ἀνώτερον· "ὁ οὐρανὸς τοῦ οὐρανοῦ τῷ Κυρίῳ, τὴν δὲ γῆν ἔδωκε τοῖς υἱοῖς τῶν ἀνθρώπων"· ὑπεράνω δέ ἐστι τούτου· καὶ ὡς ἐν οἴκῳ διωρόφῳ μεσολαβεῖ στέγη μέση, οὕτως ὡς ἕνα οἶκον κτίσας ὁ Θεὸς τὸν κόσμον μέσην στέγην ἔθηκε τὸν οὐρανὸν τοῦτον, καὶ ὑπεράνω τὰ ὕδατα· διὰ τοῦτο ∆αυῒδ λέγει· "Ὁ στεγάζων ἐν ὕδασι τὰ ὑπερῷα αὐτοῦ." 10.21 Ἐποίησεν οὖν τὸν οὐρανὸν μὴ ὄντα, τὴν γῆν μὴ οὖσαν, τὰς ἀβύσσους μὴ οὔσας, ἀνέμους, ἀέρα, πῦρ, ὕδωρ· πάντων τῶν γενομένων τὰς ὕλας ἐν τῇ πρώτῃ ἡμέρᾳ ἐποίησεν. Ἀλλ' ἐρεῖ τις ὅτι γέγραπται μὲν ὅτι ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν, περὶ δὲ ὑδάτων καὶ πυρὸς καὶ ἀέρος οὐ γέγραπται. Πρῶτον μὲν οὖν, ἀδελφοί, εἰπὼν τὸν οὐρανὸν καὶ τὴν γῆν γεγενῆσθαι ἐκ τῶν περιεχόντων τὰ περιεχόμενα ἡρμήνευσεν. Καὶ μεθ' ἕτερα 10.22 Εἶτα ὁ ἀὴρ πότε ἐγένετο, ἄκουε· "Καὶ πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τῶν ὑδάτων"· τὸ πνεῦμα δὲ οὐ τὸ ἅγιον λέγει ἐνταῦθα· οὐ γὰρ τῇ κτίσει συναριθμεῖται τὸ ἄκτιστον· ἀλλὰ "πνεῦμα" καλεῖ τὴν τοῦ ἀέρος κίνησιν. Καὶ πάλιν "Εἶπεν ὁ Θεός· Γενηθήτω φῶς", καὶ ἐγένετο τοῦ πυρὸς ἡ φύσις. Καὶ πάλιν 10.23 Ἀλλὰ τὰς μὲν ψυχὰς ἡμῶν τῷ σώματι περιέφραξε, τοὺς δὲ ἀγγέλους ἀσωμάτους ἐποίησεν. Ὥσπερ οὖν ἐπὶ τῶν ψυχῶν καὶ ἐπὶ τῶν ἀγγέλων, οὕτω καὶ ἐπὶ τοῦ πυρὸς ἔστιν ἰδεῖν, τὸ πῦρ τὸ ἄνω ἄνευ ὕλης, τὸ πῦρ τὸ κάτω μετὰ ὕλης· τὸ γὰρ ἄνω πῦρ συγγενὲς τοῦ κάτω ἐστίν, ὥσπερ καὶ αἱ ψυχαὶ ἡμῶν συγγενεῖς εἰσι τῶν ἀγγέλων. Πῶς; Καθότι κἀκεῖναι πνεύματα, καὶ οὗτοι πνεύματα. Πάλιν λέγει 10.24 Πάντα οὖν ἐγένετο, πῦρ, ἄβυσσος, ἄνεμοι, τὰ τέσσαρα στοιχεῖα, γῆ, πῦρ, ἀήρ, ὕδωρ· καὶ γὰρ ἅπερ παρέλιπεν, ὡς ἐν παραδόξῳ ἀνακεφαλαιοῦται Μωϋσῆς λέγων· "Ἐν γὰρ ἓξ ἡμέραις ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς." Ὥσπερ δὲ ἐπὶ τοῦ σώματος οὐκ εἶπε πάντα τὰ μέλη, οὐδὲ ἐπὶ τῆς δημιουργίας ἐξηριθμήσατο, εἰ καὶ πάντα συγκατεσκευάσθη τῷ κόσμῳ. Εἰ δὲ μὴ ἦν ἐν τῷ κόσμῳ τὸ πῦρ, οὐκ ἂν σήμερον ἀπὸ πέτρας πῦρ ἐξεβάλλετο καὶ ἀπὸ ξύλων· παρατριβόμενον γὰρ τὸ ξύλον πῦρ γεννᾷ· εἰ δὲ μὴ εἶχεν ἡ φύσις, πόθεν γεννᾷ; Τοῦ αὐτοῦ ἐκ τοῦ δευτέρου λόγου 10.25 Ἐν τῇ δευτέρᾳ ἡμέρᾳ "εἶπεν ὁ Θεός· Γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος, καὶ ἔστω διαχωρίζον ἀναμέσον ὕδατος καὶ ὕδατος". Ἐποίησε τὸν οὐρανόν, οὐ τὸν ἐπάνω, ἀλλὰ τὸν ὁρώμενον, ἐξ ὑδάτων πήξας ὡς κρύσταλλον. Βούλομαι δέ σοι παραστῆσαι πρᾶγμα· πολλὰ γὰρ τῇ ὄψει μᾶλλον ἢ τῷ λόγῳ παραδίδοται. Τοῦτο τὸ ὕδωρ ὑπερεῖχε, φέρε εἰπεῖν, τῆς γῆς πήχεις πέντε· εἶτα "εἶπεν ὁ Θεός· Γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος"· καὶ λοιπὸν ἐν μέσῳ τῶν ὑδάτων ἐπάγη πῆγμα κρυσταλλῶδες, καὶ ἐκούφισε τὸ ἥμισυ τοῦ ὕδατος ἄνω, καὶ ἀπέλιπε τὸ ἥμισυ κάτω, καθὼς γέγραπται· "Γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος, καὶ ἔσται διαχωρίζον ἀναμέσον ὕδατος καὶ ὕδατος." 10.26 ∆ιὰ τί δὲ αὐτὸ καλεῖ στερέωμα; Ἐπειδὴ ἀπὸ ἀραιῶν ὑδάτων καὶ διαλελυμένων αὐτὸ