things._" For the Power which moves above the water, he says, is
generated from an imperishable Form, and alone orders all things.

Now the constitution of the world being with them after this or a
similar fashion, God, he says, fashioned man by taking soil from
the earth. And he made him not single but double, according to the
image and likeness. And the Image is the spirit moving above the
water, which, if its imaging is not perfected, perishes together
with the world, seeing that it remains only in potentiality and
does not become in actuality. And this is the meaning of the
Scripture, he says: "Lest we be condemned together with the
world."[20] But if its imaging should be perfected and it should be
generated from an "indivisible point," as it is written in his
_Revelation_, the small shall become great. And this great shall
continue for the boundless and changeless eternity (_aeon_), in as
much as it is no longer in the process of becoming.[21]

How and in what manner, then, he asks, does God fashion man? In the
Garden (Paradise), he thinks. We must consider the womb a Garden,
he says, and that this is the "cave," the Scripture tells us when
it says: "I am he who fashioned thee in thy mother's womb,"[22] for
he would have it written in this way. In speaking of the Garden, he
says, Moses allegorically referred to the womb, if we are to
believe the Word.

And, if God fashions man in his mother's womb, that is to say in
the Garden, as I have already said, the womb must be taken for the
Garden, and Eden for the region (surrounding the womb), and the
"river going forth from Eden to water the Garden,"[23] for the
navel. This navel, he says, is divided into four channels, for on