But God is the creator of time also; for he is the father of its father, and the father of time is the world, which made its own mother the creation of time, so that time stands towards God in the relation of a grandson; for this world is a younger son of God, inasmuch as it is perceptible by the outward sense; for the only son he speaks of as older than the world, is idea, T have followed Mangey, who proposes to read ίδέαν here but the reading in the text is οὐὄένα . and this is not perceptible by the intellect; but having thought the other worthy of the rights of primogeniture, he has decided that it shall remain with him; therefore, this younger son, perceptible by the external senses being set in motion, has caused the nature of time to shine forth, and to become conspicuous, so that there is nothing future to God, who has the very boundaries of time subject to him; for their life is not time, but the beautiful model of time, eternity; and in eternity nothing is past and nothing is future, but everything is present only.
 Having therefore now sufficiently discussed the question of the living God never knowing repentance, it comes next in order for us to explain what is the meaning of the expression, "God considered that he had made man upon the earth, and he thought within himself." Then the creator of the world, having attached to himself the two most lasting powers of cogitation and deliberation—the one being a conception conceived within his own breast, and the other the discussion of such conception—and since he continually employs them for the contemplation of his own works, those things which do not leave their appointed station he praises for their obedience, but those which change their place he pursues with the punishment appointed for deserters; for some bodies he has endowed with habit, others with nature, others with soul, and some with rational soul; for instance, he has bound stones and beams, which are torn from their kindred materials, with the most powerful bond of habit; and this habit is the inclination of the spirit to return to itself; for it begins at the middle and
 T have followed Mangey, who proposes to read ίδέαν here but the reading in the text is οὐὄένα . 
 
proceeds onwards towards the extremities, and then when it has touched the extreme boundary, it turns back again, until it has again arrived at the same place from which it originally started.