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because of the saltiness and κ̣········ν and the storm that is in it. Therefore, seeming to be sweet and for this reason being called "torrents," when they gush downwards, "they go into the sea," and "the sea is not filled" by receiving those who fall in. But when some are not overcome, then they "return," then they do not remain there, they are not turned into sea. Since what is said is spiritual, then hear also from another scripture: "Those who go down," it says, "to the sea in ships and do business in many waters, they have seen the works of the Lord and his wonders in the deep." "Going down to the sea," he says, means souls; "in ships," in bodies; and they "do business" in the salt of this water; for they are not overcome, they are not submerged. Even if they are "in the deep," they behold "the works and wonders of the Lord" there also. And just as one "ascends" in thought "to heaven," when he contemplates and examines the things there, so one goes down into the "deep" of this "sea," when he investigates its nature and "His judgments," by which some are carried down. And some fall down, but others go down by choice, so that they may also help those who are sinking. These, then, are the "torrents" that "return to the place" from which they set out, descending with others. ἐπερ· so that sometimes they speak in a negative sense, and sometimes of going down in a praiseworthy sense? Yes, in a praiseworthy sense they then "return to the place," their own. For π̣··ο·ν ...··· ···μαρ····ν̣ is outside one's own "place." And the "place" of the rational being is to do well, to act through good works. When, therefore, one falls from such a state, he has become an exile from his own "place." But when he recovers, he comes to his former state. ἐπερ · do we use "torrent" both in a praiseworthy and in a negative sense? Yes, you have at least: "The pangs of death encompassed me, and torrents of iniquity terrified me." At any rate, "torrent" is also said in the singular for temptation: "Our soul has passed through a torrent." And it is in the Song of Songs that he says: "I went down among the fruits of the torrent to see if the vine had blossomed, if the pomegranates were in bloom." It is praiseworthy; for it has "produce" as its fruit. And also: "the pomegranates blossomed, the cypress bloomed." And finally the bride says to the bridegroom: "There I will give my breasts to you," when he "comes" into this "fruitful land." The "breasts" are often taken for the ruling faculty and the chest. For this reason also the "breastpiece" is given to the priest, and the "arm." And the "arm" signifies action, but the "chest" signifies thought. For there lies the ruling faculty, as many have thought; for this reason also John, reclining "on Jesus's breast," drew the divine mysteries from there. The word, therefore, is praiseworthy. 1,7cd to the place where the torrents go, there they return to go again. ········ ·· ·······sian impulse takes it upon the ε···· ····ης; for "to go" ····· ··· ···· means.

1,8ab All words are wearisome; a man cannot speak of them. "Every word

is wearisome." It must not be supposed that the things declared by the wise—as someone said, ········τ̣ι Leucippus ····· ···—are "all wearisome." But when the wise rouse souls with "wearisome words," then it must be supposed that "every word is wearisome." According to the ···ontas he says something worthy. These "words," therefore, are "wearisome." For since they were brought forth by ····· ···· and not by those who are by no means wise, they have something deep, they have "weariness." Such, then, are those spoken with a riddle, or proverbially, or in the manner of parables, or simply with obscure speech, and "all are wearisome." 16 and those among the Greeks

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διὰ τὴν ἁλμυρίδα καὶ κ̣········ν καὶ ζάλην τὴν ουσαν ἐν α̣ὐτῷ. δοκοῦντες ουν γλυκεῖς ειναι καὶ διὰ τοῦ τ̣ο "χ̣ε̣ί̣μαρρ̣ο̣ι̣" π̣ροσαγορευόμενοι, οταν ε̣ἰ̣ς τὰ κάτω βρίσωσιν, "εἰς τὴν θάλασσαν πορ̣ε̣ύ̣ο̣νται ", καὶ "ο̣ὐκ ἐνπίμπλαται ἡ θάλασσα" ἀποδεχομένη τοὺς καταπίπτον τας. οτ̣α̣ν̣ δὲ μὴ καταγίνωνταί τινες, τότε "ἐπιστρέφουσιν", τό̣τε οὐ μένουσιν ἐκεῖ, οὐκ ἐκθαλαττο̣ῦ̣ν̣τα̣ι. ἐπεὶ δὲ πνευματικά ἐστιν τὰ λεγόμενα̣, λοιπὸν καὶ ἐξ αλλης γραφῆς ακουε· "οἱ καταβαίνοντες̣", φησίν, "εἰς τὴν θάλασσαν ἐν πλοίοις καὶ ποιοῦντες ἐργασίαν ἐν υδασιν πολλοῖς αὐτοὶ ειυ̣δοσαν τὰ εργα κυρίου καὶ τὰ θαυμάσια αὐτοῦ ἐν τῷ βυθῷ." "καταβαίνοντας εἰς τὴν θ̣άλαςσαν" λέγε̣ι̣ ψυχάς· "ἐν πλοίοις", τοῖς σώμασιν· καὶ "ποιοῦσιν ἐργασίαν" ἐν τῷ αλα 15 τι τοῦ υδατος τούτου· οὐδὲ γὰρ καταγίνονται, οὐ βυθίζονται. καν γένωνται γοῦν "ἐν τῷ βυθῷ", "τὰ̣ εργα καὶ θαυμάσια τοῦ κυρίου" κἀκεῖ θεωροῦσιν. καὶ ωσπερ "ἀναβαί νει" τις τῇ διανοίᾳ "εἰς οὐρανόν", οταν τὰ ἐκ̣ε̣ῖ̣ περι αθ̣λρῇ καὶ σκοπῇ, ουτω κάτεισίν τις εἰς τὸν "βυθὸν" ταύτης τῆς "θαλάττης", οταν τὴν φύσιν αὐτῆς διερευνᾶται καὶ "τὰ κρίματα αὐτοῦ", καθ' ην τινες καταφέρονται. καὶ οἱ μὲν καταπίπτουσιν, οἱ δὲ κατίασιν προαιρετικῶς, ινα καὶ τοῖς βυθίςο̣υσιν βοηθήσωσιν. ουτοι ουν εἰσιν οἱ "χείμαρροι" οἱ "ἐπιστρέφοντες εἰς τὸν τόπον" ἐκεῖνον ἀφ' ου ὡρμήθησαν συνκαταβαίνοντες. ἐπερ· ινα ὁτὲ μὲν λέγουσιν ψεκτῶς, ὁτὲ δὲ κατιέναι̣ ἐπ̣α̣ινετῶς; ναί, ἐπαινετῶς τότε "ἐπιστρέφουσιν εἰς τὸν τόπον" τὸν ιδιον. π̣··ο·ν γὰρ ...··· ···μαρ····ν̣ ευ̣ξω τοῦ οἰκείου "τόπου" ἐστίν. ὁ "τόπος" δέ ἐστιν τοῦ̣ λ̣ογικοῦ̣ τὸ ευ πράττειν, τὸ διὰ ευ̣ργων καλὰ̣ ἐνεργεῖν. οταν ουν ἐκπέσῃ τῆς τοιαύτης καταστάσεως, εξεδρος γέγονεν τοῦ οἰκείου "τόπου". οταν δὲ ἀνακάμψῃ, εἰς τὴν ἀρχαῖαν ερχεται κατά στασιν. ἐπερ · ευ̣χομεν τὸν "χείμαρρον" καὶ ἐπαινετῶς καὶ ψεκτῶς; ναί, εχεις γοῦν· "περιέσχον με ὠδῖνες θανάτου καὶ χείμαρροι ἀνομίας ἐξετάραξάν με." λέγεται γοῦν καὶ ἑνικῶς "χείμαρρος" ἀντὶ πειρασμοῦ· "χείμαρρον διῆλθεν ἡ ψυχὴ ἡμῶν." καὶ ευ̣τι ἐν τῷ ᾳυ̣σματι τῶν ᾀσμάτων λέγει· "κατέβην ἐν γενήμασι τοῦ χειμάρρου ἰδεῖν εἰ ηνθησεν ἡ αυ̣μπελος, εἰ ηυ̣νθησαν αἱ ῥόαι." ἐπαινετός ἐστιν· καρπὸν γ̣ὰρ εχει "γένημα". ευ̣τι δὲ καί· "ηνθησαν αἱ ῥόαι, ηνθησεν ὁ κυπρισμός." καὶ τελε̣σ̣τὶ λ̣έ̣γει ἡ νύμφη πρὸς τὸν νύμφιον· "ἐκεῖ δώσω τοὺς μαστούς μου σοί", οταν ἐν ταύτῃ τῇ "καρποφόρῳ γῇ" "ευ̣̣λ̣θῃ̣". ο̣ἱ̣ "μαστοὶ" δὲ πολλάκις ἀντὶ τοῦ ἡγεμονικοῦ καὶ τοῦ στήθους λαμβάνονται. διὰ τοῦτο γὰρ καὶ τῷ ἱερεῖ τὸ "στηθύνιον" δέδοται καὶ ὁ "βραχίων". καὶ σημαίνει μὲν ὁ "βραχίων" τὴν π̣ρᾶξιν, τὸ δὲ "στῆθος" τὴν διάνοιαν. ἐκεῖ γὰρ τὸ ἡγεμονικὸν κεῖτ̣αι ὡς πολλοῖς ευ̣δοξεν· διὰ τοῦτο καὶ ὁ̣ ̓Ιωάννης "ἐπὶ τὸ στῆθος τοῦ ̓Ιησοῦ" ἀνακλιθ̣εὶς τὰ̣ θεῖ̣α̣ μ̣υστήρια ἐκεῖθεν αὐτὰ ηυη̣ρεν̣. ευ̣στιν̣ ἐπ̣αινετὸς ουν ὁ λ̣όγ̣ος. 1,7cd εἰς τόπον, ο̣υη̣ οἱ χείμαρροι πο ρεύονται, ἐκεῖ αὐτοὶ ἐπιστρέφουσιν τοῦ πορευθῆναι. ········ ·· ·······σιον ὁρμὴν τὴν ἐπὶ τῆς ε···· ····ης λαμβάνει· τὸ γὰρ "πορεύεσθαι" ····· ··· ···· σημαίνει.

1,8ab πάντες οἱ λόγοι εγκοποι· οὐ δυνήσεται ἀνὴρ τοῦ λαλεῖν. "πᾶς λόγος

ευ̣νκοπ̣ός" ἐστιν. οὐ θετέον ἐστὶν οτι τὰ ὑπὸ σοφῶν ἀπ̣αγγελλόμενα-ὡς ειπέν τις, ········τ̣ι Λεύ̣κιππος ····· ···-"ευ̣νκοπα πάντα". οτε σοφοὶ δ̣ὲ̣ ψυχὰς ἐγείρουσιν "ἐνκόποις λ̣ό γ̣ο̣ις", τότε θετέον ἐστὶν οτι "πᾶς̣ λόγος ευ̣νκοπος". κατὰ τοὺ̣ς̣ ···οντας αυ̣ξιόν τι λέγει. ουτοι̣ ουν ο̣ἱ̣ "λόγοι" "ενκοποί" εἰ̣σιν. ἐπεὶ γὰρ ὑπ̣ὸ ····· ···· καὶ οὐχ ὑ̣π̣ὸ̣ τῶν ο̣υυ̣̣ποτε φρονίμων προηνέχθησαν, ευ̣χουσίν τι βαθύ, εχουσιν "κόπον". τοιοῦτοι ουν εἰ̣σιν̣ η μετ' αἰ νιγμοῦ ἀπαγγελλόμενοι η παροιμιωδῶς η τρόπῳ πα̣ραβολῶν η ἁπαξαπλῶς σκοτεινῷ λόγῳ, καὶ "πάντες ευ̣νκοποί" εἰσιν. 16 καὶ οἱ παρ' Ελλησιν