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spiritual in the heavenly places"; but these are spiritual, pertaining to the mind and the inner man, which do not belong to the irrational creatures; for "spiritual" was added, indicating that there are also physical blessings, 44 such as health, well-being of the body, and indifferent things. Therefore, the increase which he commanded to happen in the animals, and the multitude, he called a blessing. But "in the seas" is said more simply also concerning lakes and rivers, wishing to indicate all water from the greater. Accordingly, concerning the birds it is said "on the earth" because these approach the earth; for they were not able to have their dwelling in the ether because of its heat. "And there was evening and there was morning, a fifth day" and reasonably so; for it was fitting that the irrational animals, which have a great share of sensation, should come to be in the number five, which indicates the senses. For even if humans share in sensation, yet they have what is greater than sensation, the mind and reason, with the irrational creatures having only sensation. These things, then, are for the literal sense; but for the anagogical sense, wickedness, by the law of allegory in the preceding, has been called water, especially when we cited. "Much water cannot quench love"; but this does not happen from the perceptible, but from that of which a lack of virtue is said to be from "because of the increase of lawlessness, the love of many will grow cold". Is not, therefore, the water lawlessness, which tries to quench the loving disposition? For this, by arousing hatred, excludes the things of love, which is composed of the social and gentle, things which exist by nature in humans. God, therefore, wishes the creeping things and the flying things to come out of the waters that have been interpreted, which allude to differences of ways, of some who have reached the depths of wickedness and for this reason have become contemptuous, -for an impious man, having fallen into a depth of evils, becomes contemptuous,- in the manner of creeping things, coiled around earthly things and constrained by the abundance of this water. concerning which it is said: "Then our soul would have passed through the irresistible water", which the benefactor wishes to free from such and so great an evil, while those having erroneous thoughts are called flying things because, forsooth, they are concerned with lofty matters and seem to think beyond other people, which the benevolent God also wishes to be outside of this condition, 45 so that the understanding, which they spent on things they ought not, they might apply to things necessary and fitting for a rational nature, so that in this way they might receive back what is proper to the divine flight, from which the deviation also occurred. And great whales, according to the laws of allegory, were the wicked powers, the devil and his angels, who are called dragons in Scripture, that is, with the devil being called by this name much more. At any rate, it is said to the Savior in the manner of a hymn: "You crushed the heads of the dragon, you crushed the heads of the dragons upon the water." But it is clear that these things were made by God, not insofar as they happen to be evil, but according to their essential substrate. For God did not make the devil or demons, insofar as they are such, but they drew destruction upon themselves; for Scripture says they are angels who did not keep their own station. That the devil is called a whale, is said about him in Job: "He who is about to subdue the great whale", and by him were bent the whales under heaven. And "God made them" can also mean "he showed"; for often Scripture signifies "to show" instead of "to make," as in "If we say that we have not sinned, we make him a liar", not that we become creators of God, but we show him, as far as it is in us, to be a liar. The same is presented also by what was said by the Jews, that "You, being a man, make yourself God", instead of "you show". This God does and shows the

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πνευματικῇ ἐν τοῖς ἐπουρανίοις"6· αὕται δὲ πνευμα- τικαί εἰσιν νοῦ καὶ τοῦ ἔσω ἀνθρώπο[υ] ἁπτόμεναι, αἵτινες τοῖς ἀλόγοις οὐκ ἐγγίνονται· προσετέθη γὰρ τὸ πνευματικῇ, ἐμφαῖνον ὅτι καὶ σωματικαί εἰσιν εὐλογίαι, 44 οἷον ὑγεῖα εὐεξία σώματος καὶ τὰ ἀδιάφορα. Τὴν αὔξησιν οὖν ἣν προσέταξεν ἐν τοῖς ζῴοις γίνεσθαι καὶ τὸ πλῆθος εὐλογίαν ἐκάλεσεν. Τὸ δὲ "6ἐν ταῖς θαλάσσαις"6 ἁπλούστερον καὶ περὶ λιμνῶν καὶ ποταμῶν εἴρηται, ἀπὸ τῶν μειζόνων θελήσαντος δηλῶσαι πᾶν ὕδωρ. Ἀκολούθως δὲ περὶ τῶν πετεινῶν εἴρηται τὸ "6ἐπὶ τῆς γῆς"6 διὰ τὸ πλησιάζειν ταῦτα τῇ γῇ· οὐ γὰρ ἐδύναντο εἰς τὸν αἰθέρα τὴν διατριβὴν ἔχειν διὰ τὴν τούτου θερμότητα. "6Καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωΐ, ἡμέρα πέμπτη"6 καὶ εἰκότως· ἔπρεπεν γὰρ τὰ πολὺ τῆς αἰσθήσεως μετέ- χοντα ἄλογα ζῷα ἐν τῇ πεντάδι δηλούσῃ τὰς αἰσθήσεις γενέσθαι. Κἂν γὰρ ἄνθρωποι αἰσθήσεως κοινωνῶσιν, ἀλλ' ἔχουσιν τὸ μεῖ<ζ>ον τῆς αἰσθήσεως, τὸν νοῦν καὶ λογισμόν, τῶν ἀλόγων περὶ μόνην αἴσθησιν ἐχόντων. Ταῦτα μὲν οὖν πρὸς τὸ ῥητόν· πρὸς δὲ ἀναγωγὴν ἡ κακία ἐν τοῖς προλαβοῦσιν ἀλληγορίας νόμῳ ὕδωρ εἴρηται, μάλιστα ὅτε παρετιθέμεθα. "6Ὕδωρ πολὺ οὐ δυνήσεται σβέσαι τὴν ἀγάπην"6· τοῦτο δὲ οὐκ ἀπὸ τοῦ αἰσθητοῦ συμβαίνει, ἀλλ' ἀπ' ἐκείνου ἀφ' οὗ σπάνις ἀρετῆς εἶναι εἴρηται ἐκ τοῦ "6διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν"6. Οὐκοῦν μὴ ἀνομία τὸ ὕδωρ ἐστὶ τὸ πειρώμενον σβέσαι τὴν διάθεσιν τὴν ἀγαπητικήν; Αὕτη γὰρ τὸ μῖσος ἐγείρουσα ἐκκλείει τὰ τῆς ἀγάπης, ἥτις ἐκ τοῦ κοινωνικοῦ καὶ ἡμέρου, ἅπερ φύσει τοῖς ἀνθρώποις ὑπάρχει, συνέστηκεν. Βούλεται οὖν ὁ Θεὸς ἐκ τῶν ὑδάτων τῶν ἑρμηνευθέντων ἔξω γενέσθαι τὰ ἑρπετὰ καὶ τὰ πετεινά, ἅπερ διαφορὰς τρόπων αἰνίττεται, τῶν μὲν εἰστὰ βάθη τῆς κακίας φθασάντων καὶ διὰ τοῦτο καταπεφρονηκότων, -ἀσεβὴς γὰρ ἐμπεσὼν εἰς βάθος κακῶν καταφρονεῖ, -δίκην ἑρπετῶν περὶ τὰ γήϊνα εἰλυμένων καὶ συνεχομένων τῷ πλήθει τούτου τοῦ ὕδατος. περὶ οὗ εἴρηται· "6Ἄρα διῆλθεν ἡ ψυχὴ ἡμῶν τὸ ὕδωρ τὸ ἀνυπόστατον"6, ἅπερ τοῦ τοιούτου καὶ τοσούτου κακοῦ ἐλευθερῶσαι ὁ εὐεργέτης βούλεται, τῶν δὲ ἐσφαλμένας νοήσεις ἐχόντων πετεινῶν καλουμένων διὰ τὸ δῆθεν περὶ μετέωρα ἔχειν καὶ τῶν ἄλλων ἀνθρώπων περιττὸν δοκεῖν διανοεῖσθαι, ἅπερ καὶ αὐτὰ ἔξω ταύτης τῆς καταστάσεως γενέσθαι βούλεται ὁ φιλάνθρωπος Θεός, 45 ὅπως τὴν σύνεσιν, ἣν εἰς ἃ μὴ χρὴ κατεδαπάνησαν, ἁρμόσωσιν εἰς τὰ δέοντα καὶ πρέποντα λογικῇ φύσει, ἵν' οὕτως ἀπολαβῶσιν τὸ οἰκεῖον τῆς πτήσεως τῆς θείας, ἀφ' ἧς καὶ ἡ παρατροπὴ γέγονεν. Κήτη δὲ μεγάλα ἦσαν κατὰ νόμους ἀλληγορίας αἱ πονηραὶ δυνάμεις, διάβολος καὶ οἱ ἄγγελο̣ι̣ αὐτοῦ, οἵτινες δράκοντες παρὰ τῇ γραφῇ λέγονται, δηλαδὴ καὶ τοῦ δια- βόλου πολλῷ πλέον ταύτῃ καλουμένου τῇ προσηγορίᾳ. Πρὸς τὸν Σωτῆρα γοῦν τρόπῳ ὑμνῳδίας λέγεται· "6Σὺ συνέτριψας τὰς κεφαλὰς τοῦ δράκοντος, σὺ συνέτριψας τὰς κεφαλὰς τῶν δρακόντων ἐπὶ τοῦ ὕδατος."6 Σαφὲς δὲ ὅτι ταῦτα παρὰ τοῦ Θεοῦ γέγονεν, οὐ καθὸ φαῦλα τυγχάνει, ἀλλὰ κατὰ τὸ οὐσίωδες αὐτῶν ὑποκείμενον. Οὐ γὰρ διάβολον ἢ δαίμονας, καθὸ τοιοῦτοί εἰσιν, ὁ Θεὸς πεποίηκεν, ἀλλ' αὐτοὶ ἑαυτοῖς τὴν ἀπώλειαν ἐπεσπάσαντο· ἀγγέλους γὰρ τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν τάξιν ἡ γραφή φησιν. Ὅτι δὲ κῆτος ὁ διάβολος εἴρηται, ἐν τῷ Ἰὼβ περὶ αὐτοῦ λέγεται· "6Ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι"6, ὑπ' αὐτοῦ δὲ ἐκάμφθησαν κήτη τὰ ὑπ' οὐρανόν. ∆ύναται δὲ καὶ τὸ "6ἐποίησεν αὐτὰ ὁ Θεὸς"6 δηλοῦν τὸ "3ἀπέδειξεν"3· πολλάκις γὰρ ἡ γραφὴ τὸ ποιῆσαι ἀντὶ τοῦ ἀποδεῖξαι σημαίνει, ὡς ἐν τῷ "6Ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτόν"6, οὐχ ὅτι ἡμεῖς δημιουργοὶ τοῦ Θεοῦ γινόμεθα, ἀλλ' ἀποδείκνυμεν αὐτὸν τὸ ὅσον εἰς ἡμᾶς ψεύστην. Τὸ αὐτὸ παρίσταται καὶ ὑπὸ τοῦ εἰρημένου πρὸς Ἰουδαίων ὅτι "6Σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν Θεόν"6, ἀντὶ τοῦ "3ἀποδεικνύεις"3. Τοῦτο δὲ ποιεῖ Θεὸς καὶ ἀποδείκνυσιν τὰς