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given a shape by the surrounding land, the Lord called Seas. The northern sea, the southern sea, the eastern sea, and again another, the western. And the particular names of the open seas: the Euxine Pontus, and the Propontis, the Hellespont, the Aegean, and the Ionian, the Sardinian sea and the Sicilian, and another, the Tyrrhenian. And indeed, countless names of seas, which it would now be tedious and full of bad taste to enumerate with precision. For this reason God named the gatherings of the waters Seas. But the train of thought has carried us to this point; let us return to the beginning. 4.5 And God said, Let the waters be gathered together into one collection, and let the dry land appear. He did not say, "and let the earth appear," so that he might not again show it unfinished, being muddy, and mixed with the water, not yet having received its proper form or power. At the same time, so that we should not attribute the cause of drying the earth to the sun, the Creator prepared the dryness of the earth to be older than the creation of the sun. But pay attention to the meaning of what has been written, that not only did the superfluous water flow away from the earth, but also as much as had been mixed in it through its depth, this too came forth, obeying the inexorable command of the Master. And it was so. This addition is sufficient to show that the voice of the Creator came into effect. But in many of the copies is added, And the water that was under the heaven was gathered together into their collections, and the dry land appeared; which neither some of the other interpreters have published, nor does the Hebrew usage seem to have. For in fact, after the testimony that It was so, a further detailed narrative of the same things is superfluous. Therefore, the accurate copies have been marked with an obelus; and the obelus is a symbol of rejection. And God called the dry land, Earth, and the gatherings of the waters he called Seas. Why was it said before, Let the waters be gathered together into one collection, and let the dry land appear, but it is not written, and let the earth appear? and here again, The dry land appeared, and God called the dry land, Earth? Because "dry" is the property, the very characteristic, as it were, of the nature of the underlying subject, while "earth" is just a name for the thing. For as "rational" is a property of man, while "man" is the significant term for the living being to which the property belongs; so also "dry" is a property of the earth and its distinctive feature. That, therefore, to which being dry specifically belongs, this is called earth; just as that to which neighing specifically belongs, this is called horse. And this is not only so for the earth, but also each of the other elements has a peculiar and allotted quality, by which it is distinguished from the others, and each one is recognized for what it is. Water has coldness as its particular quality; air, moistness; fire, heat. But these, as the primary elements of compounds, are considered by reason in the aforesaid manner; while those already constituted in a body and falling under the senses have their qualities yoked together. And nothing of things seen and perceived is absolutely alone or simple and pure; but earth is dry and cold, water is moist and cold, air is hot and moist, and fire is hot and dry, For thus, through a yoked quality, the power proceeds for each to be mixed with each; for each is mixed with its neighboring element through the common quality, and through communion with what is near, it is joined to its opposite. For example, the earth, being dry and cold, is united to water by the kinship of coldness, and it is united through water to air; since water, placed between both, as if by the laying on of two hands, touches each of the adjacent qualities, on the one hand the coldness of the earth, and on the other the moistness of the air. Again, air by its own mediation becomes a reconciler of the warring natures of water and fire, with water through its

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σχῆμα ὑπὸ τῆς περικειμένης γῆς ἀποληφθέντας, θαλάσσας ὁ Κύριος προσηγόρευσε. Θάλασσα βόρειος, θάλασσα νότιος, ἑῴα θάλασσα, καὶ ἑσπερία πάλιν ἑτέρα. Καὶ ὀνόματα τῶν πελαγῶν ἰδιάζοντα· πόντος Εὔξεινος, καὶ Προποντὶς, Ἑλλήσποντος, Αἰγαῖος, καὶ Ἰώνιος, Σαρδονικὸν πέλαγος καὶ Σικελικὸν, καὶ Τυρρηνικὸν ἕτερον. Καὶ μυρία γε ὀνόματα πελαγῶν, ἃ μακρὸν ἂν εἴη νῦν καὶ ἀπειροκαλίας μεστὸν δι' ἀκριβείας ἀπαριθμήσασθαι. ∆ιὰ τοῦτο ὠνόμασεν ὁ Θεὸς τὰ συστήματα τῶν ὑδάτων θαλάσσας. Ἀλλ' εἰς τοῦτο μὲν ἡμᾶς ἐξήνεγκεν ἡ ἀκολουθία τοῦ λόγου, ἡμεῖς δὲ πρὸς τὸ ἐξ ἀρχῆς ἐπανέλθωμεν. 4.5 Καὶ εἶπεν ὁ Θεὸς, συναχθήτω τὰ ὕδατα εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά. Οὐκ εἶπε, καὶ ὀφθήτω ἡ γῆ, ἵνα μὴ πάλιν αὐτὴν ἀκατάσκευον ἐπιδείξῃ, πηλώδη οὖσαν, καὶ ἀναμεμιγμένην τῷ ὕδατι, οὔπω τὴν οἰκείαν ἀπολαβοῦσαν μορφὴν οὐδὲ δύναμιν. Ὁμοῦ δὲ, ἵνα μὴ τῷ ἡλίῳ τὴν τοῦ ἀναξηραίνειν τὴν γῆν αἰτίαν προσθῶμεν, πρεσβυτέραν τῆς τοῦ ἡλίου γενέσεως τὴν ξηρότητα τῆς γῆς ὁ δημιουργὸς παρεσκεύασεν. Ἐπίστησον δὲ τῇ ἐννοίᾳ τῶν γεγραμμένων, ὅτι οὐ μόνον τὸ πλεονάζον ὕδωρ ἀπερρύη τῆς γῆς, ἀλλὰ καὶ ὅσον ἀνεμέμικτο αὐτῇ διὰ βάθους, καὶ τοῦτο ὑπεξῆλθε τῷ ἀπαραιτήτῳ προστάγματι τοῦ ∆εσπότου πεισθέν. Καὶ ἐγένετο οὕτως. Ἀρκοῦσα αὕτη ἡ ἐπαγωγὴ πρὸς τὸ δεῖξαι εἰς ἔργον ἐλθοῦσαν τοῦ δημιουργοῦ τὴν φωνήν. Πρόσκειται δὲ ἐν πολλοῖς τῶν ἀντιγράφων, Καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά· ἅπερ οὔτε τινὲς τῶν λοιπῶν ἐκδεδώκασιν ἑρμη νέων, οὔτε ἡ χρῆσις τῶν Ἑβραίων ἔχουσα φαίνεται. Καὶ γὰρ τῷ ὄντι παρέλκει μετὰ τὴν μαρτυρίαν τοῦ, ὅτι Ἐγένετο οὕτως, ἡ τῶν αὐτῶν πάλιν ἐπεκδιήγησις. Τὰ τοίνυν ἀκριβῆ τῶν ἀντιγράφων ὠβέλισται· ὁ δὲ ὀβελὸς, ἀθετήσεως σύμβο λον. Καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν, γῆν, καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσε θαλάσσας. ∆ιὰ τί καὶ ἐν τοῖς κατόπιν εἴρηται, Συναχθήτω τὰ ὕδατα εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρὰ, ἀλλ' οὐχὶ γέγραπται, καὶ ὀφθήτω ἡ γῆ; καὶ ἐνταῦθα πάλιν, Ὤφθη ξηρὰ, καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν, γῆν; Ὅτι ἡ μὲν ξηρὰ τὸ ἰδίωμά ἐστι, τὸ οἱονεὶ χαρακτηριστικὸν τῆς φύσεως τοῦ ὑποκειμένου, ἡ δὲ γῆ προσηγορία τίς ἐστι ψιλὴ τοῦ πράγματος. Ὡς γὰρ τὸ λογικὸν ἴδιόν ἐστι τοῦ ἀνθρώπου, ἡ δὲ ἄνθρωπος φωνὴ σημαντική ἐστι τοῦ ζῴου ᾧ ὑπάρχει τὸ ἴδιον· οὕτω καὶ τὸ ξηρὸν ἴδιόν ἐστι τῆς γῆς καὶ ἐξαίρετον. Ὧ τοίνυν ἰδίως ὑπάρχει τὸ ξηρὸν, τοῦτο ἐπικέκληται γῆ· ὥσπερ ᾧ ἰδίως πρόσεστι τὸ χρεμετιστικὸν, τοῦτο ἐπικέκληται ἵππος. Οὐ μόνον δὲ ἐπὶ τῆς γῆς ἔστι τοῦτο, ἀλλὰ καὶ τῶν ἄλλων στοιχείων ἕκαστον ἰδιάζουσαν καὶ ἀποκεκληρωμένην ἔχει ποιότητα, δι' ἧς τῶν τε λοιπῶν ἀποκρίνεται, καὶ αὐτὸ ἕκαστον ὁποῖόν ἐστιν ἐπιγινώσκεται. Τὸ μὲν ὕδωρ ἰδίαν ποιότητα τὴν ψυχρότητα ἔχει· ὁ δὲ ἀὴρ τὴν ὑγρότητα· τὸ δὲ πῦρ τὴν θερμότητα. Ἀλλὰ ταῦτα μὲν, ὡς πρῶτα στοιχεῖα τῶν συνθέτων κατὰ τὸν εἰρημένον τρόπον τῷ λογισμῷ θεωρεῖται, τὰ δὲ ἤδη ἐν σώματι κατατεταγμένα καὶ ὑποπίπτοντα τῇ αἰσθήσει, συνεζευγμένας ἔχει τὰς ποιότητας. Καὶ οὐδὲν ἀπολελυμένως ἐστὶ μοναχὸν οὐδὲ ἁπλοῦν καὶ εἰλικρινὲς τῶν ὁρωμένων καὶ αἰσθητῶν· ἀλλ' ἡ μὲν γῆ ξηρὰ καὶ ψυχρὰ, τὸ δὲ ὕδωρ ὑγρὸν καὶ ψυχρὸν, ὁ δὲ ἀὴρ θερμὸς καὶ ὑγρὸς, τὸ δὲ πῦρ θερμὸν καὶ ξηρόν, Οὕτω γὰρ, διὰ τῆς συζύγου ποιότητος, ἡ δύναμις προέρχεται τοῦ ἀναμιχθῆναι ἑκάστῳ πρὸς ἕκαστον· τῷ τε γὰρ γείτονι στοιχείῳ διὰ τῆς κοινῆς ποιότητος ἕκαστον ἀνακίρναται, καὶ διὰ τῆς πρὸς τὸ σύνεγγυς κοινωνίας τῷ ἀντικειμένῳ συνάπτεται. Οἷον, ἡ γῆ, ξηρὰ οὖσα καὶ ψυχρὰ, ἑνοῦται μὲν τῷ ὕδατι κατὰ τὴν συγγένειαν τῆς ψυχρότητος, ἑνοῦται δὲ διὰ τοῦ ὕδατος τῷ ἀέρι· ἐπειδὴ μέσον ἀμφοτέρων τεταγμένον τὸ ὕδωρ, οἱονεὶ χειρῶν δύο ἐπιβολῇ ἑκατέρᾳ ποιότητι τῶν παρακειμένων ἐφάπτεται, τῇ μὲν ψυχρότητι τῆς γῆς, τῇ ὑγρότητι δὲ τοῦ ἀέρος. Πάλιν ὁ ἀὴρ τῇ ἑαυτοῦ μεσιτείᾳ διαλλακτὴς γίνεται τῆς μαχομένης φύσεως ὕδατος καὶ πυρὸς, τῷ ὕδατι μὲν διὰ τῆς