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impiety. Since, then, the rational beings under the firmament we[re] held by wickedness and an inclination toward evil, and wickedness [is] disordered and confused, it is not possible for all [to be of] one mind or purpose. For just as those who vo[te], wh[en] they are true, bring forth the things of truth in one vote, while those who err do so either toward the less or toward the more, [... ...] and these in different ways, so also in the case of wickedness, everyo[ne who has] strayed fr[om] the truth is drawn to different kinds of w[ickedness. A]nd in the case of those who travel, the pathless ways are very man[y], b[ut] the straight path [is one]. The waters, therefore, were scattered, which we supposed to be the rational beings hel[d] by different minds and characters. He, therefore, who deigns to benefit th[em] wishes these to become one, since he is also their creator. [F]or it has been said before th[at] he is the maker of their substance, but each is for himself the author of the diversity in m[in]d. God himself, therefore, commands these to be gathered [in]to one congregation, so that they may become such water as is above the heavens, one not in number but in harmony. At once, then, both one soul and one heart of all the believers coming to be becomes one not by number but by harmony and by desiring the same purpose and one end. The God of all, therefore, commands the divided things to be brought into harmony; for this is the purpose of the benefactor God. Since they were confused and moving irregularly according to their minds, they are first gathered into congregations. And it is not a contradiction to what is commanded to say that it was gathered into their congregations, when God said, "Let the water be gathered into one congregation"; for to those 29 who have not yet come to the goal of the highest virtue, the [congrega]tion in progress before this is fitting. And just as if someone, wishing to tea[ch] his own child the perfect lessons, should entrust him to a teacher, if [the one ... ...] doing these things should first set before him the characters, then syl[lables, he would not] be acting contrary to the one who entrusted him; for so also from these he would come to the perfect things. And again, if a kin[g should command those] under him to build a city, and the[n so comma]nding should prepare the things by which the construction of the city might happen, [he does no] other thing than the command; for from these and through t[hese] the [b]uilding will be completed. So also the rational beings, [b]eing in wickedness, we[re no]t able to come to the final, desirable end, [un]less different st[ages of progr]ess should occur, which are the gatherings of the wa[ters]; for the perfection after the progress commands them to come into one congregatio[n]. What ha[pp]ened, therefore, does not fight against the command, but, as this command i[s leadi]ng to the perfection of the command, it is a certain economy, prefiguring the rational beings in what they were able, so that they might also reach the end. 10, 9. And it was so, and the water was gathered into their congregations. The purpose of God, on the one hand, was to gather the scattered things into one—for this he says—, but they, for the time being falling short of the end, were brought together into their own congregations, which are stages of progress. 10, 10. And God called the dry land Earth, and the gatherings of the waters he called Seas. Just as we were saying that the earth that came to be in the beginning with heaven had this very name, and heaven this very name, but the 30 firmament that came to be after the he[aven in the be]g[inning] and the earth is properly a firmament, but is [called] heaven, so also the [earth] after the [heaven] that came to be in the beginnin[g] is called this very thing, but that about which it is now spoken, th[is is ad]dressed by the name [dry], but is called Earth; "[God called the d]ry land Earth", as it is said, "He called the firmament H[ea]ven." [But with respect t]o the allegory, God calls the dry land Earth not by be[stowing a new] na[me upon i]t, but since he commanded that the wat[ers lyin]g upon it, which were kindred to the abyss, should be separat[ed], h[e cal]ls it dry—for it is said, "And let the dry land appear"—, so that the soul its[elf], remaining a[ccording t]o its own subject, the wate[r]s d[...] ...-ing, earth

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ἀσέβεια. Ἐπεὶ οὖν τὰ ὑπὸ τὸ στερέωμα λογικα`̣ ἦσ[αν] ἐνεχόμενα κακίᾳ καὶ ῥοπῇ τῇ πρὸς τὸ κακόν, ἄτακτος δέ [ἐστιν] καὶ συγκεχυμένη ἡ κακία, οὐχ οἷόν τέ ἐστιν ἅπαντα [ἐν] μιᾷ γνώμῃ εἶναι ἢ προαιρέσει. Ὡς γὰρ οἱ διαψηφίζον[τες], ὁ´̣[τε] μὲν ἀληθεύουσιν, ἐν μιᾷ ψήφῳ τὰ τῆς ἀληθείας προφέρουσ[ιν], τῶν διασφαλλομένων ἢ ἐπὶ τὸ ἔλαττον ἢ ἐπὶ τὸ πλέον, [··· ···]ων καὶ τούτων διαφόρως, οὕτω καὶ ἐπὶ τῆς κακίας ἁπᾶ[ς ὁ ἀπὸ] τ̣οῦ ἀληθοῦς ἀποσφαλεὶς εἰς διάφορα εἴδη ἕλκεται κ[ακίας. Κ]αὶ ἐπὶ τῶν ὁδευόντων, αἱ μὲν ἀνοδίαι παμπληθει῀̣[ς], μ[ία δὲ] ἡ εὐθεῖα. Ἐσκεδασμένα οὖν ἦν τὰ ὕδατα, ἅπερ ὑπεθέμεθα εἶναι τὰ λογικὰ γνώμαις διαφόροις καὶ ἤθεσιν ἐνεχ[όμ]ενα. Ταῦτα οὖν βούλεται ἓν γενέσθαι ὁ ὠφελεῖν αὐ[τ]ὰ κα[τ]α- ξιῶν, ἐπεὶ καὶ δημιουργὸς αὐτῶν ὑπάρχει. Προείρηται [γ]ὰρ ὅτ[ι] τῆς οὐσίας αὐτῶν ποιητής ἐστιν, τῆς δὲ κατὰ τὴν [γ]νώμ[ην] ποικιλίας ἕκαστος ἑαυτῷ. Προστάττει οὖν αὐτὸς ὁ Θεὸς [εἰ]ς μίαν συναγωγὴν ταῦτα συναχθῆναι, ἵνα γένωνται ὕδωρ τοιοῦτο, οἷόν ἐστιν τὸ ὑπεράνω τῶν οὐρανῶν, ἓν δὲ οὐ τῷ ἀριθμῷ ἀλλὰ τῇ συμφωνίᾳ. Αὐτίκα γοῦν καὶ μία ψυχὴ καὶ καρδία τῶν πιστευόντων πάντων γινομένη οὐ τῷ ἀριθμῷ ἀλλὰ τῇ συμφωνίᾳ καὶ τῷ τοῦ αὐτοῦ σκοποῦ καὶ ἑνὸς τέλους ὀρέγεσθαι ἓν γίνεται. Προστάττει οὖν ὁ τῶν ὅλων Θεὸς εἰς συμφωνίαν τὰ διῃρημένα ἀχθῆναι· αὕτη γὰρ ἡ πρόθεσις τοῦ εὐεργέτου Θεοῦ. Ἐπειδὴ συγκεχυμένα ἦσαν καὶ ἀνωμάλως κατὰ γνώμην κινούμενα, πρότερον εἰς συναγωγὰς συνάγονται. Καὶ οὐκ ἐναντίωμά ἐστιν τῷ προσταττομένῳ τὸ εἰπεῖν ὅτι εἰς συναγωγὰς αὐτῶν συνήχθη, τοῦ Θεοῦ εἰπόντος· "6Συναχθήτω τὸ ὕδωρ εἰς συναγωγὴν μίαν"6· τοῖς γὰρ 29 οὔπω ἐπὶ τὸ τέρμα τῆς ἄκρας ἀρετῆς ἐλθοῦσιν πρέπουσα ἡ πρὸ ταύτης ἐν προκοπῇ [συναγω]γή. Καὶ ὥσπερ εἴ τις παῖδα ἑαυτο[ῦ] βουλόμενος τὰ τέλεια παι[δε]ύε̣ι̣ν̣ μαθή- ματα ἐγχειρίσοι αὐτὸν διδασκάλῳ, εἰ [ὁ ··· ····]αμενος τοὺς χαρακτῆρας ταῦτα ποιῶν πρῶτον αὐτῷ ὑποθοῖτο, εἶτα συλ[λαβάς, οὐκ] ἐναντίως τῷ ἐγχειρίσαντι διαπράτ- τοιτο· οὕτω γὰρ καὶ ἀπὸ τούτων ἐπὶ τὰ τέλεια ἥξοι. Καὶ πάλιν εἴ τις βασιλε[ὺς τοῖς] ὑφ' ἑαυτὸν προστάττοι πόλιν οἰκοδομῆσαι, εἶθ' οὕτω[ς ἐντε]ίλας εὐτρεπίζοι δι' ὧν ἡ τῆς πόλεως κατασκευὴ γένοιτο, [οὐχ ἕ]τερόν τι παρὰ τὸ πρόσταγμα ποιεῖ· ἐκ γὰρ τούτων καὶ διὰ τ[ούτω]ν ἡ [ο]ἰκοδομὴ πληρωθήσεται. Οὕτω καὶ τὰ λογικὰ ἐν κακίᾳ [ὄ]ντα ο[ὐ]κ ἐδύναντο εἰς τὸ τέλος τὸ ἔσχατον ὀρεκτὸν ἐλθεῖν, [ε]ἰ μὴ πρ[οκοπ]αὶ δ̣ι̣άφοροι γένωνται, αἵτινες τὰ συστέματα τῶν ὑδάτ[ων εἰσί]ν̣· ἡ γὰρ μετὰ τὴν προκοπὴν τελείωσις εἰς μίαν συναγωγ[ὴ]ν ἐλθεῖν αὐτὰ προστάττει. Οὐ μάχεται οὖν τῇ προστάξει τ[ὸ γ]ενόμενον, ἀλλά, ὡς ἔστι̣ν ἐπὶ τὸ τέλειον τῆς προστάξεως ἄ[γο]υσα ἥδε πρόσταξις, οἰκονομία τίς ἐστιν προδιατυποῦσα τὰ λογικὰ ἐν οἷς ἐδυνήθησαν, ἵν' οὕτως καὶ τοῦ τέλους ἐφίκωνται. ι, 9. Καὶ ἐγένετο οὕτως καὶ συνήχθη τὸ ὕδωρ εἰς τὰς συναγωγὰς αὐτῶν. Ἡ μὲν τοῦ Θεοῦ πρόθεσις εἰς ἓν συναγαγεῖν τὰ διεσκορπισμένα-τοῦτο γάρ φησιν-, αὐτοὶ δὲ τέως τοῦ τέλους ἀπολειπόμενοι εἰς τὰς ἑαυτῶν συναγωγὰς συνηνέχθησαν, αἵ εἰσιν προκοπαί. ι, 10. Καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν γῆν, καὶ τὰ συστέ- ματα τῶν ὑδάτων ἐκάλεσεν θαλάσσας. Ὥσπερ ἐλέγομεν ὅτι ἡ ἐν ἀρχῇ μετὰ οὐρανοῦ γενομένη γῆ αὐτὸ τοῦτο εἶχεν ὄνομα καὶ ὁ οὐρανὸς αὐτὸ τοῦτο, τὸ 30 δὲ μετὰ τὸν ἐν̣ α᾿̣[ρχῇ οὐρανὸν] κ̣αὶ τὴν γῆν γενόμενον στερέωμα μέν ἐστιν κυρίως, [ἐπίκλην] δ̣ὲ οὐρανός, οὕτω καὶ ἡ μετὰ τοῦ ἐν ἀρχῇ γενομένου̣ [οὐρανοῦ γῆ] α̣υ᾿̣τὸ τοῦτο καλεῖται, περὶ δὲ ἧς νῦν λέγεται, αὕ[τη ξηρὰ ὀν]όματι προσαγορεύεται, ἐπίκλην δὲ γῆ· "6Ἐκάλεσ[εν ὁ Θεὸς τὴν ξ]η̣ρα`̣ν̣ γῆν"6, ὡς εἴρηται· "6Ἐκάλεσεν τὸ στερέωμα ο̣ὐρ̣α̣ν̣ο´̣ν."6 Π[ρὸς δὲ τ]ὴν̣ ἀλληγορίαν καλεῖ ὁ Θεὸς τὴν ξηρὰν γῆν οὐκ ὀ´̣ν̣ο̣μα κ[αινὸν αὐτ]ῇ χαριζόμενος, ἀλλ' ἐπεὶ προσέταξεν ὅπως̣ τ̣α`̣ ἐπι[κείμε]να ὕδατα, ἅπερ συγγενῆ τῇ ἀβύσσῳ ἦσαν, χωρισ̣θ̣ῇ, κ̣α̣λ[εῖ αὐ]τὴν ξηράν-εἴρηται γάρ· "6Καὶ ὀφθήτω ἡ ξηρά"6-, ἵνα η῾̣ α̣υ᾿̣[τὴ] κ̣[ατὰ τ]ο`̣ ἑαυτῆς ὑποκείμενον ἡ ψυχὴ διαμείνασα, τῶν ὑδα´̣[τ]ων δ[··] ···α̣ν- των, γῆ