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they are accustomed to call it ocean, but this which was gathered into one was also gathered into the others, as we said, into the individual ones. "And" thus "the dry land appeared", and observe that he did not say all the dry land. For there is earth under the waters; for it is impossible for water to subsist without having earth or a resistant body underneath it. But consider whether it makes a difference to say dry land and earth from what is said in the prophet: "Yet once more I will <sh>ake heaven and earth, the sea and the dry land." But another will say that the same thing is signified; yet according to a different concept it is named dry land and earth, as with respect to being under the heaven it is earth, but with respect to the moist substance it is called dry land. For it has been said that "this is 26 the sea of God and he made it, and his ha[n]ds formed the dry land", and concerning Jonah being swallowed [i]n the [be]lly of the whale that "the whale was commanded and it ca[st] out Jonah onto the dry land" from the moist substance. And the[se things] are concerning the literal text, but concerning the meaning which follows what has been [s]aid before, we say that the waters remaining above the firmament are not perceptible, nor are they par[t]s of these perceptible w[a]ters; for neither plants nor an[ima]ls subject to this need for water happen to be there, and whatever was said in the preceding passages showing that there is no perceptible water there has been sufficiently stated. We s[ay, therefo]re, that the rational beings that remained in a worse state through their own wickedness are these waters under the firmament, held in different [gat]he[rings] and various ones. For it is impossible for those in wickedness ever to be of one mind; for it is confounding and alien to unity. For virtue is unifying, since it has mutual entailment. For the temperate man is also courageous and prudent and just, and he who has one virtue has the rest as well, just as with the beatitudes in the gospel; for he who has what makes for one beatitude also has what makes for the others. But often there is a certain inclination toward the same virtue, so that one is called merciful from his abundance of it, another just, and another temperate, and thus it can be with the other virtues. He who <perfect>ly has one has the others also, and I say perfectly because often one is in the introductory stage and making progress. 27 That the virtues entail one another will be clear from this. The ra[t]ional animal, having proposed to live according to virtue, [uses] prudence in order to judge what is to be done and not to be done, what is to be ch[ose]n and to be avoided, and what brings blame and praise, since [we have an ab]solute need of a knowledge that distinguishes good from e[vil], so that we may choose the one and flee the other. He who thus possesses prudence and has distinguished evil from good, knowing absolute[ly th]at the good is to be chosen and to be done, chooses i[t; and he flee]s the opposite, knowing that it is to be avoided and is harmful and [...] and detrimental. Therefore, such a [perso]n has need of justice, so that he may assign to each what is appropriate, to the g[oo]d what is to be chosen, and to the evil what is to be avoided. Therefore, having known what things are blamew[ort]hy and [wh]at are praiseworthy, he needs courage, so that he may become disdainful of deceits, not being led astray by those who choose them. For this reason such a person is also temperate; for temperance is appropriate to a rational animal. And you s[ee] that he who has one has them all, and the end of these is one, as [in the case] of the beatitudes, even if they are different. For just as, in a certain city where there are different entrances, he who enters through one is nevertheless in the city, so it is also with the virtues. Virtue, therefore, is unifying, as Paul also says to those who live in this way: "That you may be perfectly joined together in the same mind and in the same judgment." But vice is not so; for excesses cannot agree with deficiencies. For he who has rashness does not also have cowardice. Again, piety lies between impiety and superstition; piety is that which accepts and reveres what it ought, superstition is to revere all things, even those not venerable, and impiety is not to revere 28 anything at all nor to con[side]r anything venerable, which is the mark of atheists. Therefore, [superstiti]on and would not run together

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εἰώθασιν ὠκεανόν, τοῦτο δὲ τὸ εἰ[ς] μίαν συναχθὲν καὶ εἰς τὰς ἄλλας, ὡς εἴπο̣μεν, συνήχθη, εἰς τὰς κατὰ μέρος. "6Καὶ"6 οὕτω "6ὤφθη ἡ ξηρά"6, καὶ θεώρει ὅτι οὐκ εἶπεν πᾶσα ἡ ξηρά. Καὶ ὑπὸ τὰ ὕδατα γάρ ἐστιν γῆ· ἀδύνατον γάρ ἐστιν ὑφεστάναι ὕδωρ μὴ ἔχον γῆν ἢ σῶμα ἀντίτυπο̣ν ὑποκειμένην. Πρόσσχες δὲ εἰ διαφέρει ξηρὰν εἰπεῖν καὶ γῆν ἐκ τοῦ ἐν τῷ προφήτῃ εἰρημένου· "6Ἔτι ἅπαξ ἐγὼ <σ>είσω τὸν οὐρανὸν καὶ τὴν γῆν, τὴν θάλασσαν καὶ τὴν ξηράν."6 Ἕτερος δὲ ἐρεῖ τὴν αὐτὴν δηλοῦσθαι· καθ' ἑτέραν μέντοι ἐπίνοιαν ξηρὰ καὶ γῆ ὀνομάζεται, ὡς πρὸς μὲν τὸ ὑποκεῖσθαι τῷ οὐρανῷ γῇ, ὡς δὲ πρὸς τὴν ὑγρὰν οὐσίαν ξηρὰ προσαγορευομένη. Εἴρηται γὰρ ὅτι "6αὕτη ἐστὶν 26 Θεοῦ θα´̣λ̣α̣σσα καὶ αὐτὸς ἐποίησεν αὐτήν, καὶ τὴν ξηρὰν αἱ χεῖ[ρ]ες α̣υ᾿̣τ̣ο̣υ῀̣ ἔπ̣λασαν"6, καὶ περὶ τοῦ Ἰωνᾶ δὲ κατα- ποθέντος [ἐ]ν τῇ [κο]ιλίᾳ τοῦ κήτους ὅτι "6προσετάγη τὸ κῆτος καὶ ἐξέβ̣α̣λ[εν] τ̣ο`̣ν Ἰωνᾶν εἰς τὴν ξηρὰν"6 ἐκ τῆς ὑγρᾶς οὐσίας. Καὶ ταῦ[τα] μ̣ὲν πρὸς τὸ ῥητόν, πρὸς δὲ τὴν διάνοιαν τὴν τοῖς φθά[σ]ασιν ἀκόλουθον λέγομεν ὅτι τὰ ἀπομείναντα ἐπάνω το̣ῦ στερεώματος ὕδατα οὐκ αἰσθητά εἰσιν οὐδὲ με´̣ρη̣ τῶν̣ υ῾̣δα´̣των τούτων τῶν αἰσθητῶν· οὐδὲ γὰρ φυτὰ οὔτε ζ̣ῷα̣ ταύτῃ τῇ χρείᾳ τοῦ ὕδατος ὑπαγόμενα ἐκεῖ τ̣υγχα´̣νει, καὶ ὅσα ἐν τοῖς πρὸ τούτων εἴρηται δεικτικὰ τοῦ μ̣η̣δε`̣ν̣ εἶναι ὕδωρ ἐκεῖ αἰσθητὸν αὐτάρκως διείρηται. Λέγομ̣εν [οὖ]ν ὅτι τὰ ἀπομείναντα ἐν χείρονι καταστάσει λογικὰ κ̣ατα`̣ κα̣̣κίαν ἰδίαν ταῦτ' εἶναι τὰ ὑπὸ τὸ στερέωμα διαφόροις [συ]να̣[γω]γαῖς καὶ ποικίλαις ἐνεχόμενα ὕδατα. Ἀδύνατον γάρ ε᾿̣στιν̣ το̣ὺς ἐν κακίᾳ ὁμοφρονῆσαί ποτε· συγχυτικὸν γὰρ αὐτὴ καὶ ἑνώσεως ἀλλότριον. Ἡ μὲν γὰρ ἀρετὴ ἑνοποιὸν ἅτε α᾿̣ντακολουθίαν ἔχουσα. Καὶ γὰρ ὁ σώφρων ἀνδρεῖος καὶ φρόνιμος καὶ δίκαιος, καὶ ὁ μίαν ἔχων καὶ τὰς λοιπὰς ἔχει, ὥσπερ καὶ ἐπὶ τῶν ἐν τῷ εὐαγγελίῳ μακαρισμῶν· ὁ γὰρ τὸ ποιητικὸν ἑνὸς ἔχων μακαρισμοῦ καὶ τὰ τῶν ἄλλων ἔχει. Γίγνεται δὲ πολλάκις ῥοπή τις ἐπὶ τὴν αὐτὴν ἀρετήν, ὡς τὸν μὲν ἀπὸ τοῦ πλεονάζοντος ἐλεῆμο̣ν καλεῖσθαι, τὸν δὲ δίκαιον καὶ ἄλλον σώφρον̣α, καὶ οὕτως ἐπὶ τῶν ἄλλων δύνανται ἀρετῶν. Ὁ τε<λεί>ως μι´̣αν ἔχων καὶ τὰς ἄλλας ἔχει, τελείως δὲ λέγω διὰ τὸ πολλάκις ἐν εἰσ̣αγωγῇ καὶ προκοπῇ εἶναι. 27 Ὅτι δὲ ἀντακολουθοῦσιν αἱ ἀρεταί, ἐντεῦθεν ἔσται φανερόν. Τὸ λο[γ]ικὸν ζῷον προτεθειμένον κατὰ ἀρετὴν ζῆν φρονήσεω[ς χρῆ]ται ἵνα κρίνῃ τὸ πρακτέον καὶ μὴ πρακτέον καὶ τὸ αἱ[ρετὸ]ν̣ καὶ φευκτὸν καὶ τὸ ψόγον φέρον καὶ ἔπαινον, χρεία[ς ἡμῖν πα]ν̣τελῶς οὔσης ἐπιστήμης δια- κριτικῆς ἀγαθοῦ καὶ κα[κοῦ], ἱ´̣ν̣α τὸ μὲν ἑλώμεθα, τὸ δὲ φύγωμεν. Ὁ οὕτως ἔχων φρόνησιν καὶ διελὼν τὸ κακὸν ἀπὸ τοῦ ἀγαθοῦ, πάντως εἰδ̣[ὼς ὅ]τ̣ι̣ τ̣ὸ ἀγαθὸν αἱρετόν ἐστιν καὶ πρακτόν, αἵρεται αὐτ[ό· καὶ φεύγε]ι τὸ ἐναντίον εἰδὼς ὅτι καὶ φευκτὸν καὶ βλαβερὸν καὶ [····]·μ̣ον καὶ ἐπιζήμιόν ἐστιν. Καὶ δικαιοσύνης οὖν τῷ τοι[ούτῳ] χρεία, ὅπως ἑκάστῳ ἀπονέμῃ τὸ κατάλληλον, τῷ μὲν ἀγ[αθ]ῷ τὸ αἱρετόν, τῷ δὲ κακῷ τὸ φευκτόν. Ἐγνωκὼς οὖν ποῖα ψε[κτ]ὰ καὶ [πο]ῖα ἐπαινετὰ ἀνδρείας χρῄζει, ἵνα κατα- φρονητικὸς γένητα̣ι̣ τ̣ῶν̣ δόλων μὴ ὑπαγόμενος τοῖς αἱρετίζουσιν. ∆ιὸ καὶ σώφρων ὁ τοιοῦτος· κατάλληλον γὰρ τῷ λογικῷ ζῴῳ σωφροσύνη. Καὶ ὁρᾷ[ς] ὅτι ὁ μίαν ἔχων πᾶσας ἔχει, καὶ ἓν τούτων τέλος ὡς [ἐπὶ] τῶν μακα- ρισμῶν, κἂν ὦσιν διάφοροι. Ὡς γάρ, ἐν πόλει τινὶ δι̣αφόρων τῶν εἰσόδων ὑπαρχουσῶν, ὁ διὰ μιᾶς εἰσιὼν̣ ἀλλ' ε᾿̣ν̣ τ̣ῃ῀̣ π̣όλει ἐστίν, οὕτω καὶ ἐπὶ τῶν ἀρετῶν. Ἑνοποιὸν οὖν ἡ α᾿̣ρ̣ετὴ καθὰ καὶ Παῦλος πρὸς τοὺς οὕτω διάγοντας λέγει· "6Ἵνα ᾖτ̣ε κατηρτισμένοι τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ."6 Ἡ δὲ κακία̣ οὐχ οὕτως· αἱ γὰρ ὑπερβολαὶ ταῖς ἐλλείψεσιν οὐ δύνανται συμ̣φωνεῖν. Οὐ γὰρ ὁ ἔχων θρασύτητα καὶ δειλίαν ἔχει. Πάλιν μέση κεῖται εὐσέβεια ἀσεβείας καὶ δεισιδαιμονίας, εὐσέβεια δέ ἐστιν ἡ ἀπο- δεχομένη καὶ σέβουσα ἃ δεῖ, δεισιδαιμονία δὲ τὸ πάντα σέβειν καὶ μὴ σεβάσμια, ἀσέβεια δὲ τὸ μηδαμῶς σέβειν 28 τι μηδὲ τ[ίθε]σθαί τι σεπτόν, ὅπερ ἀθέων ἐστίν. Οὐκ ἂν οὖν συνδρα´̣μοι [δεισιδαι]μονία καὶ