8

he says, it goes about. from the winds the regions are indicated. Indeed, at any rate, those who measure the earth say that also towards "the north" is such and such. Therefore this is what it says, that it passes through the western and the southern and the evening region, and thus it comes "to" its "own place," being carried in a circle. And perhaps it called it "wind" because of the swiftness of its course; for nothing is swifter than wind.

1,6c The wind goes circling in circles. And I said that the "wind" is either because of the speed of its motion or because the "sun" also has something like a mind and a soul; and this it indicates through the name of "wind." 1,6d and on its circles the wind returns. "On its own circles" "the wind goes," since each day it makes one "circle." Many are the days of the year, many are the "circles." Indeed, at any rate, the one that always goes around the heaven and turns in its appointed "circle" makes the same yearly hours; for they are not greater or lesser. For even if we say that this spring is wintry or the summer is autumnal, we are looking at the nature of the air; 14 it makes the same courses, the same days and the same months in an ordered way.

1,7abcd All the torrents go into the sea, and the sea will not be filled; to the place where the torrents go, there they return to go. And this again must first be understood according to the literal sense. The "torrents" are not self-generated rivers, not having their origin from a spring but from rains. "All" these then flow "into the sea" and the "sea" does not appear to have any more water from the stream of the "torrents." It has therefore intermixed something strained, as it were, according to the literal sense, so that the word might also take on a higher meaning. And this is not a simple thing, it has posited something else: "the torrents" "to the place" from where they set out, again they turn back, which does not happen according to the literal sense. But nevertheless, since it is necessary to agree with the text as far as is possible, let us see it as literal, as far as is feasible. And this must be known, that the universal proposition is not taken universally, but sometimes for that which is for the most part. For when the apostle says: "For all seek their own things," he does not mean "all" people; Timothy did not "seek his own things," Titus, Luke, the other apostles. The universal here therefore means "the most." And there are indeed many such things found in scripture; as when it says: "all have turned aside"; what about David himself? He had not "turned aside," and Nathan the prophet being in his days. And so it is possible here too. Even if not "all" flow "into the sea" but some are consumed on the dry land, it means the most. Therefore, with these "torrents" flowing their own flood "into the sea," the "sea" is not increased, "it is not filled"; for again it receives its own flood. Then it says another thing: "to the place," it says, "where the torrents go, there they themselves will return." But they cannot "return"; for they are carried from the mountains and are mixed "into the sea"; how then do they "return"? As far as possible, we shall agree with the text in this phrase also. For since exhalations arise from the "sea" and floods and rains are formed, it can be said in this way that, although "the torrents" flow "into the sea," and it "is not filled," yet then exhalations arise from it; in a certain way the moisture are the "torrents" that travel up. Therefore, what is stated is strained. Therefore, let us then understand it in another way. "All" things that are carried down from on high are carried "into the sea." And the "sea" has often been named the life of men

8

λέγει, απεριέρχεται. ἀπὸ τῶν ἀνέμων τὰ κλίματα σημαίνεται. ἀμέλει γοῦν οἱ μετροῦντες τὴν γῆν λέγουσιν οτι καὶ ἐπὶ "βορρᾶ" τόδε. τοῦτο ουν λέγει οτι καὶ τὸ δυτικὸν καὶ τὸ μεσημβρινὸν καὶ τὸ ἑσπερινὸν κλῖμα διαπορεύεται, καὶ ου τως ερχεται "εἰς τὸν τόπον" τὸν "ἑαυτοῦ" κυκλικῶς φερόμενος. καὶ τάχα "πνεῦμα" αὐτὸν ὠνόμασεν διὰ τὴν ὀξύτητα τοῦ δρόμου· οὐδὲν δὲ ὀξύτερον πνεύματός ἐστιν.

1,6c κυκλοῖ κυκλῶν πορεύεται τὸ πνεῦμα. ειπον δὲ οτι τὸ "πνεῦμα" η διὰ

τὴν ταχυτῆτα τῆς φορᾶς η διὰ τὸ εχειν καὶ τὸν "ηλιόν" τι οἱονεὶ νοῦν καὶ ψυχήν· καὶ τοῦτο σημαίνει διὰ τῆς τοῦ "πνεύματος" προσηγορίας. 1,6d καὶ ἐπὶ κύκλους αὐτοῦ ἐπιστρέφει τὸ πνεῦμα. "ἐπὶ τοὺς ἑαυτοῦ κύκλους" "πορεύεται τὸ πνεῦμα", ἐπεὶ καθ' ἑκάστην ἡμέραν ενα ποιεῖται "κύκλον". πολλαί εἰσιν ἡμέραι τοῦ ἐνιαυτοῦ, πολλοί εἰσιν οἱ "κύκλοι". ἀμέλει γοῦν ἀεὶ ε̣ις ὁ περιερχόμενος τὸν οὐρανὸν καὶ στρεφόμενος ἐν τῷ "κύκλῳ" αὐτοῦ τεταγμένῳ τὰς αὐτὰς ἐτησίους ωρας ποιεῖ· μὴ γάρ εἰσιν μείζους καὶ ἐλάττονες. καν γὰρ λέγωμεν οτι τὸ εαρ τοῦτο χειμερίζει η μεθοπωρίζει τὸ θέρος, εἰς τὴν τοῦ ἀέρος σκοποῦμεν φύσιν· 14 ἐπιτεταγμένως τοὺς αὐτοὺς ποιεῖ̣ δρόμους, τὰς αὐτὰς ἡμέρας καὶ τοὺς αὐτοὺς μῆνας.

1,7abcd πάντες οἱ χείμαρροι πορεύονται εἰς τὴν θάλασσαν, καὶ ἡ θάλασσα οὐκ εσται ἐμπιμπλαμένη ·εἰς τόπον, ου οἱ χείμαρροι πορεύονται, ἐκεῖ αὐτοὶ ἐπιστρέφουσιν τοῦ πορευθῆναι. καὶ τοῦτο πάλιν πρότερον καθ' ἱστορίαν ἐκδεκτέον. οἱ "χείμαρροι" ουυ̣κ εἰσιν αὐτογενεῖς ποταμοί, οὐκ ἀπὸ πηγῆς εχοντες τὴν ἀρχὴν ἀλλὰ ἀπὸ ὑετῶν. "πάντες" ουνου τοι ῥέουσιν "εἰς τὴν θάλασσαν" καὶ ἡ "θάλασσα" οὐ π̣λέον τι υδωρ φαίνεται ευ̣χουσα παρὰ τὸ ῥεῦμα τῶν "χειμάρρων". παρέμιξεν ουν ὡς κατὰ τὴν ἱστορίαν βίαιόν τι, ινα καὶ ἀν αγωγὴν λάβῃ ὁ λόγος. καὶ οὐ ψιλὸν τοῦτο, τέθηκεν αλλο τι· "οἱ χείμαρροι" "εἰς τόπον", ὁπόθεν ὁρμῶνται, πάλιν ἀνα κάμπτουσιν, οπερ οὐ γίνεται κατὰ ἱστορίαν. ομως δέ, ἐπεὶ καὶ τῷ ῥητῷ ὡς οιόν τέ ἐστιν δεῖ συναγορεύειν, κα̣τὰ τὸ ἐνδεχόμενον ιδω̣μεν ὡς ἐπὶ ἱστορίας. καὶ τοῦτο δὲ ἰστέον, οτι ἡ καθόλου πρότασις οὐκ ······ καθόλου λαμβάνε ται, ἀλλ' ἐνίοτε ἐπὶ τῶν ὡς ἐπὶ πλεῖον. οταν γὰρ λέγῃ ὁ ἀπόστολος· "οἱ γὰρ πάντες τὰ ἑαυτῶν ζητοῦσιν", μὴ "πάν τας" ἀνθρώπους λέγει· Τιμόθεος μὴ "τὰ ἑαυτοῦ ἐζήτει", Τίτος, Λοῦκας, οἱ ἀπόστολοι οἱ αλλοι. τὸ καθόλου ουν ωδε ἀντὶ τοῦ οἱ πλεῖστοι. καὶ πολλά γέ ἐστιν τοιαῦτα ἐν τῇ γραφῇ φερόμενα· ὡς ἐὰν λέγῃ· "πάντες ἐξέκλιναν"· ολως αὐτὸς ὁ ∆αυίδ· οὐκ ην "ἐκκλίνας" Νάθαν δὲ ὁ προφήτης ἐν ταῖς ἡμέραις αὐτοῦ ων. καὶ ἐνταῦθα ουν δύναται. καν μὴ "πάντες εἰς τὴν θάλασσαν" ῥέωσιν ἀλλ' ἐν τῇ ξηρᾷ ενιοι ἀναλίσκονται, τοὺς πλείστους λέγει. τούτων ουν τῶν "χειμάρρων" ῥεόντων τον ιδιον ομβρον "εἰς τὴν θάλασσαν" οὐκ αυξ̣ε̣τ̣αι ἡ "θάλασσα", "οὐκ ἐνπίμπλαται"· πάλιν γ̣ὰρ̣ δέχεται τὸν ιδιον ομβρον. ειτα αλλο λέγει· "εἰς τόπον", φησίν, "ου οἱ χείμαρροι πορεύονται, ἐκεῖ αὐτοὶ αυτοι ἐπιστρέψουσιν". οὐ δύνανται δὲ "ἐπιστρέφειν"· ἐξ ὀρ̣ῶ̣ν̣ γὰρ φέρονται καὶ μίσγονται "εἰς τὴν θάλασσαν"· πῶς ουν "ἐπιστρέφουσιν"; κατὰ τὸ δυνατὸν ο̣υ ̣ν̣ συναγορεύσ̣ομεν καὶ ἐν ταύτῃ τῇ λέξει τῷ ῥητῷ. ἐπεὶ γὰρ γίνονται ἀναθυμιάσεις ἐκ τῆς "θαλάςσης" καὶ σ̣υ̣νίστα̣νται ου̣μβροι καὶ ὑετοί, δύναται ουτω λέγειν οτι, εἰ καὶ ῥέουσιν "οἱ χείμαρροι εἰς τὴν θάλασσαν", καὶ αὐτὴ "οὐκ ἐνπίμπλαται", ἀλλὰ̣ τ̣ό̣τε ἀναθυμιάσεις γίνονται ἀπ' αὐτῆς· ὑγ̣ρότης τ̣ρό̣π̣ο̣ν τινὰ οἱ "χείμαρροί" εἰσιν οἱ ἀναπ̣ορε̣υόμενοι. βίαιον ουν ἐστιν τὸ τοῦ ῥητοῦ. λοιπὸν ο̣υ̣ν ἑτ̣έ̣ρ̣ως αὐτὸ ἐκλάβωμεν. "π̣άντες" οἱ καταφερόμενοι ὑψόθεν "εἰς τὴν θάλαςσαν" φέρον̣ται. ἡ "θάλασσα" δὲ πολλάκις ὁ τῶν ἀνθρώπων βίος ὠνο μάσθη