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remains where it falls," but that it might be moved for some use. "Tree," therefore, here means the human being. And it says that, wherever a person is overtaken, "there" he is found and there he is judged, so that it may be similar to "we must all appear before the judgment seat of Christ, that each one may receive what is due to him for the things done while in the body." If it is "good," it "falls" to the "south"; if it is "evil," to the "north." The "south" is distinguished from the "north" in many ways, both topographically and also in an allegorical sense. The bride in the Song of Songs says, "Awake, O north wind, and come, O south wind." She sends away the evil power from herself. But the evil power was in her. When "evil" was at work, "evil" before faith, before the call, she had the "north wind" dwelling in her. But when she "turned from evil" and came to the "doing of good," she summons the "south wind." And consider the reason: "Blow upon my garden, that its spices may flow out," since the "north wind" does not do this. And he has used the names in a more natural sense; for he called the "north wind" a "cold wind." The "cold" one closes the "openings" of the "trees," the so-called invisible spores, so that the parts are held inside. But if the warm "south wind" "blows through the garden" of the soul that says these things—and the "garden" is the one of the soul—the pores are opened, that is, the thoughts, because the "spices" are the fragrant thoughts. This, then, is what it means that "where the tree falls, there it will lie." If the soul is "blown upon" by the "south wind," "the spices flow out," it "falls" into a place where there are fragrant things. instead of therefore; so is there no longer any transfer? -but for now it speaks of the fall that happens immediately, 322 as if I were to say that "all the nations will be gathered before the king of the coming savior, so that he will separate the goats from the sheep; and he will place the sheep on his right, but the goats on his left." But is it that, "where it fell, it remained," "the goat on the left, the sheep on the right"? -certainly not, if the "goats" hear "depart into the eternal fire," it does not say that it will always "remain there," nor that those called into the kingdom will always "remain there" and will not proceed also to greater and higher and super-cosmic places, so as to reach that "glory" which the savior "had before the world." And this is what it means that "where it falls, there it will lie," as if the speaker were saying: if it is good, it will "remain" in virtue; if it is base, in vice. But this is not stated doubtfully, but pointing to what follows; and if he had spoken doubtfully, it would be because of the changeable nature of free will; but it was not spoken doubtfully. therefore; is "tree" also found in another scripture? -the one who is called blessed for not having walked "in the counsel of the ungodly," nor "stood in the way of sinners," nor "sat in the seat of the scornful" "will be," he says, "like a tree planted by the streams of water." Then after a little he adds, "and whatever he does, shall prosper," showing that he is speaking of a human being; for it is not characteristic of a plant to "do" and "to prosper." And it is added, "not so the wicked, not so," "like the tree." And again in Jeremiah it is said, "blessed is the man who trusts in the Lord; the Lord will be his hope; and he will be as a thriving tree by the waters"; and it calls him "blessed" by the Lord. And again in the Psalms you have, "then all the trees of the forest will rejoice before the face of the Lord."

11,4ab5a He who observes the wind will not sow, and he who regards the clouds will not reap,

in which he does not know what is the way of the spirit. 11,4α̣ And it is true with respect to the literal meaning, since the strong "wind" scatters the seed that is sown 323 and it does not go into the furrows of the earth where it should. But in an allegorical sense the "wind" is often taken for an uncertain thing; for it has been said that they "are carried about with every wind." If you "observe" this "wind," you "will not sow," but when it ceases, when there is clear weather with a great calm; that is, as long as the soul is carried about by passions here

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μείνῃ, ὅπου πίπτει", ἀλλ' ἵνα μετενεχθῇ εἰς χρείαν τινά. "ξύλον" οὖν ὧδε λέγει τὸν ἄνθρωπον. καὶ λέγει ὅτι, ὅπου ἐὰν καταλημφθῇ ὁ ἄνθρωπος, "ἐκεῖ" εὑρίσκε ται κἀκεῖ κρίνεται, ἵνα ᾖ ὅμοιον τὸ "τοὺς πάντας δεῖ ἡμᾶς παραστῆναι ἔνπροςθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος πρὸς ἃ διὰ τοῦ σώματος ἔπρα ξεν". εἰ δὲ "ἀγαθόν", "πίπτει" εἰς τὸν "νότον"· εἰ δὲ "κακόν", εἰς τὸν "βορρᾶν". πολλαχῶς διαστέλλεται ὁ "νότος" πρὸς τὸν "βορρᾶν", καὶ τοπικῶς, ἀλλὰ καὶ πρὸς ἀναγωγήν. ἡ νύμφη ἐν τῷ ᾄσματι τῶν ᾀσμάτων λέγει· "ἐξεγεί ρου, βορρᾶ, καὶ ἔρχου, νότε". ἀποπέμπει τὴν πονηρὰν δύναμιν ἀπ' αὐτῆς. ἐν αὐτῇ δὲ ἦν ἡ πονηρὰ δύναμις. ὅτε τὸ "κακὸν" ἐνήρ̣γ̣ε̣ι̣, τὸ "κακο`̣ν" πρὸ τῆς πίστεως, πρὸ τῆς̣ κλη´̣σεως, εἶχε τὸν "βορρέαν" κατασκηνοῦντα ἐν αὐτῇ. ὅτε δὲ "ἐξέκλινεν ἀπὸ τοῦ κακοῦ" καὶ ἐπὶ τὴν "ποίησιν τοῦ ἀγαθοῦ" ἐλήλυθεν, προσκαλεῖται τὸν "νότον". καὶ τὴν αἰτίαν σκόπει· "διάπνευσον κῆπόν μου καὶ ῥευσάτωσαν ἀρώματά μου" τοῦ "βορρᾶ" τοῦτο οὐ ποιοῦντος. καὶ φυσικώτερόν γε τοῖς ὀνόμασιν κέχρηται· "ψυχρὸν" γὰρ "ἄνεμον" εἶπεν τὸν "βορρέαν". ὁ "ψυ χρὸς" δὲ μύει τὰς "ὀπὰς" τῶν "δένδρων", τοὺς ἀο ράτους λεγομένους σπόρους, ὥστε ἐπέχεσθαι ἔνδον τὰ μόρ̣ια. ἐὰν δὲ ὁ θερμὸς "νότος" "διαπνεύσῃ τὸν κῆ πον" τῆς ταῦτα λεγούσης ψυχῆς-"κῆπον" δὲ τὸν κατὰ ψυχήν- ἀραιοῦνται οἱ πόροι, τουτέστιν αἱ ἔννοιαι, ὅτι τὰ "ἀρώματα" τὰ εὐώδη νοήματα. τοῦτο οὖν λέγει ὅτι "ὅπου πέσῃ τὸ ξύλον, ἐκεῖ μενεῖ". ἐὰν "διαπνεούσῃ" τῇ ψυχῇ ἀπὸ τοῦ "νότου", "ῥεύσῃ τὰ ἀρώματα", εἰς τ̣όπον, ὅπου τὰ εὐώδη, "πίπτει". ἀντὶ τοῦ ἐπερ· οὐκοῦν οὐκέτι ἔνι μετάθεσις; -ἀλλὰ τέως τὴν εὐθέως γινομένην πτῶσιν λέγει, 322 ὡς ἐὰν λέγω ὅτι "πάντα τὰ ἔθνη παρασταθήσεται ἐπί προσθεν τοῦ βασιλέως τοῦ ἐρχομένου ςωτῆρος, ὥστε ἀφορίσαι αὐτὸν τὰς ἐρίφους ἀπὸ τῶν προβάτων· καὶ τὰ μὲν πρόβατα ἐκ δεξιῶν στήσῃ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων". ἦ δέ, "ὅπου ἔπεσεν, ἔμεινεν" "ἐξ εὐωνύμων τὸ ἐρί φιον, ἐκ δεξιῶν τὸ πρόβατον"; -οὐ μήν, εἰ ἀκούει τὰ "ἐρίφια" "ὑπάγετε εἰς τὸ πῦρ τὸ αἰώνιον", οὐ λέγει ὅτι ἀεὶ "ἐκεῖ μενεῖ" οὐδὲ τὰ εἰς τὴν βασιλείαν κεκλημένα ἀεὶ "ἐκεῖνα μενεῖ" καὶ οὐχὶ χωρήσῃ καὶ εἰς μείζονας καὶ ὑπεραναβεβηκότας καὶ ὑπερκοσμίους τόπους, ὥστε φθάσαι ἐπὶ τὴν "δόξαν" ἐ κείνην, ἣν "εἶχεν πρὸ τοῦ κόσμου" ὁ ςωτήρ. καὶ τοῦτο λέγει ὅτι "ὅπου πίπτει, ἐκεῖ μενεῖ", ὡς ἐὰν λέγῃ ὁ φάσκων· ἐὰν σπουδαῖον ᾖ, εἰς τὴν ἀρετὴν "μενεῖ", ἐὰν φαῦλον, ἐν τῇ κακίᾳ. οὐκ ἔστιν δὲ τοῦτο ἀμφιβαλλόμενον, ἀλλὰ τὸ ἑπόμενον δεικνύς· εἰ δὲ καὶ ἀμφίβολον ε̣ἰρήκει, διὰ τὸ τρεπτὸν τῆς προαιρέσεως· οὐκ εἴρηται δὲ ἀμφιβόλως. ἐπερ· τὸ "ξύλον" καὶ ἐν ἄλλῃ γραφῇ κεῖται; -ὁ μακαριζόμενος ἐπὶ τῷ μὴ βεβαδικέναι "ἐν βου λῇ ἀσεβῶν" μηδὲ "ἑστάσθαι ἐν ὁδῷ ἁμαρτωλῶν" μηδὲ "κε καθικέναι ἐν καθέδρᾳ λοιμῶν" "ἔσται", φησίν, "ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων". εἶτα μεθ' ὁλίγα ἐπιφέρει· "καὶ πάντα, ὅσα ἐὰν ποιῇ, κατευοδωθήσεται", δεικνὺς ὅτι περὶ ἀνθρώπου λέγε̣ι· οὐ γὰρ φυτοῦ ἔστιν τὸ "ποιεῖν" καὶ "κατευοδοῦσθαι". καὶ ἐπιφέρεται· "οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως", "ὡς τὸ ξύλον". καὶ πάλιν ἐν Ἰηρεμίᾳ λέγεται· "εὐλο γημένος ἄνθρωπος, ὃς πέποιθεν ἐπὶ τῷ κυρίῳ· ἔσται κύριος ἐλπὶς αὐτοῦ· καὶ ἔσται ὡς ξύλον εὐθηνοῦν παρ' ὕδατα"· καὶ λέγει αὐτὸ "εὐλογημένον" ὑπὸ κυρί ου. καὶ πάλιν ἐν ψαλμοι῀̣ς̣ ἔχ̣εις· "τότε ἀγαλλιάσονται πάντα τὰ ξύλα τοῦ δρυμοῦ πρὸ προσώπου κυρίου".

11,4ab5a τηρῶν ἄνεμον οὐ σπερεῖ, καὶ βλέπων ἐν ταῖς νεφέλαις οὐ θερίσει,

ἐν οἷς οὐκ ἔστιν γιγνώσ κων, τίς ἡ ὁδὸς τοῦ πνεύματος. ̣11,4α̣ καὶ πρὸς τὸ ῥητὸν ἀληθές ἐστιν, ἐπεὶ γὰρ ὁ σφοδρὸς "ἄν̣εμος" διαρίπτει τὸ σπειρόμενον 323 σπέρμα καὶ οὐ χωρεῖ εἰς οὓς ἔδει αὔλακας τῆς γῆς. ὡς δὲ πρὸς ἀναγωγὴν ὁ "ἄνεμος" πολλάκις ἐπὶ ἀβεβαί ου πράγματος λαμβάνεται· εἴρηται γὰρ ὅτι "περιφέρουσιν παντὶ ἀνέμῳ". ἐὰν "τηρεῖς" τὸν "ἄνεμον" τοῦτον, "οὐ σπε ρεῖς", ἀλλ' ὅταν καταπαύσῃ, ὅταν γένηται αἰθρία πολλῇ νηνεμίᾳ· τουτέστιν ὅσον ἡ ψυχὴ ὑπὸ παθῶν περιφέρεται ὧδε