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he might endure and what he might not, he does not endure dishonor. But he is not proud of being utterly licentious or of oppressing the weaker; this is a matter of intensity. An excess of courage has often been said to be rashness. There is, then, a courage 'of someone,' not courage in an absolute sense. Here, then, he is not speaking of courage in the proper sense, but of that which someone holds to when he thinks he has courage. This man is rather rash. But we often also take courage with some addition: courageous in contests, in wars, courageous in sailing; and this courage has no praise. It is a weakness. And if someone becomes weak in body, but bears hardships with endurance and long-suffering—an example of this has become ... Job, who being weak and maimed in his whole body and nearly at the point of death ... had the same courage of soul.

152 "The beginning of life is bread and water and a garment and a house to cover shame." These are the causes of living. And thus such protective things are called the beginning of life. And here the name of 'beginning' signifies the cause. The cause of seeing, then, is sight, the eyes. This, then, is what it says—so that I may also understand it connectedly—this is what it says: for example, someone acts courageously by using his innate senses; he has the beginning of sensing from the senses; but he does not have them kept safe by his own courage. For many who were both courageous and strong lost their sight, were deprived of hearing, of their other senses. Regarding the higher meaning: "and what is courage." I do not say again that the virtue of courage belongs "to someone"—although sometimes a temperance "of someone" is spoken of, as that of Joseph—but I call the courage for vain things "a courage of someone," not in an absolute sense. Toward a higher meaning, the phrase "the beginning of seeing is the eyes." I say that there are enlightened eyes of the soul, about which the apostle writes, "the eyes of your heart having been enlightened." Concerning these it is said: "To you I have lifted up my eyes, who dwell in heaven." Of these eyes is the beginning of seeing. If someone does not have "the mind of Christ," he cannot see rightly, if someone has not been enlightened by the true light ... of him ... 153v Sweet is the sleep of a servant, whether he eats little or much; but for the one who is sated with being rich, it does not allow him to sleep. -- He takes sleeping from himself, but he takes eating and drinking from another. So whether he eats a little or a lot, this happens by the master's cause. But he has sleeping from himself, from nature. And since he sleeps without care, having no concern for the acquisition and guarding of wealth, he has sweet sleep. But the one who has much money does not enjoy even this. Regarding the higher meaning: "Sweet is the sleep of the servant." We were saying this, that the body is the servant of the soul. The body itself, in itself as body, has no care, or it has its proper sleep with rest. But the soul, when it is concerned with acquisition, gathers much "falsely called knowledge," those "rejected" pieces of silver, it destroys both the wealth and the sleep, the natural rest. For the natural rest of each is called its "sleep" and repose. Behold, he says, then: "Behold the wages," he says, ungratefully held back "of a laborer," if it should sleep in the house of the owner, it accuses him. Does the silver not sleep; its remaining in the house at home he has called its "sleep." The body, then, has its natural repose—I do not mean the licentious kind, not the insatiable desire for food, but the proper kind ... but this must be known: the things spoken of as morally good ... 154 since again they do not even think about the soul as subsisting. But some, among whom is also Apollinarius, think that allegories are for the most part re-paintings of things that happen in the sensible world. If he hears that "a dead man was raised," this very thing, having lost the soul, she who is impious has descended into the final death. The savior, therefore, if he should turn someone away from sin and impiety

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ὑπομείνῃ καὶ ποιὰ μή, ἀδοξί αν οὐχ ὑπομένει. οὐ σ̣εμνύνεται δ̣ὲ ἐπὶ τῷ πάνυ ἀκολασταίνειν ἢ καταπονεῖν τοὺς ἀσθενεστέρους· ἐπιτα´̣σεως δέ ἐστιν τοῦτο. ὑπερβολὴ τῆς ἀνδρείας πολλάκις ἐλέχθη εἶναι ἡ θρασύτης. ἔστιν τις οὖν ἀνδρεία "τινός" ἀνδρεία, ο̣υ᾿̣κ ἀπολελυμ̣ε´̣νως ἀνδρεία. ὧδε οὖν οὐ περὶ τῆς κυρίως ἀνδρείας λέγει, ἀλλὰ ἧς ἐ´̣χ̣εταί τις, ὅτε νομίζει ἔχειν ἀνδρείαν. μᾶλλον θρασύς ἐστιν οὗτος. λαμβάνομεν δὲ πολλάκις καὶ τὴν ἀνδρείαν με τά τινος προ̣σ̣θήκης, ἀνδρεῖος περὶ τὰ ἀγωνίσματα, περὶ τοὺς πολέμους, ἀνδρεῖος περὶ τ̣ὸ ναυτιλλεύεσθαι· καὶ οὐκ ἔχε̣ι ἔπαινον̣ αὕτη ἡ ἀνδρεία. ἀσθένεια ἔστιν· κἂν ἀσθενής τις γένηται τῷ σώματι, τ̣λη̣τικῶς δὲ καὶ μακροθ̣ύμως φέρῃ τὰ ἐπίπονα-ὑπογραμμο`̣ς γέγονεν τούτου ······· ὁ ᾿Ι̣ω´̣β, ὃς α᾿̣σθενῶν καὶ λελωβημένος ὅλον τ̣ο`̣ σῶμα καὶ σχέδον ἐν θανατῷ γενόμενος̣ ···αν τὴν αὐτὴν τῆς ψυχῆς ἀνδ̣ρείαν εἶχ̣εν.

152 "ἀρχὴ ζωῆς ἄρτος καὶ ὕδωρ καὶ ἱμάτιον καὶ οἶ̣κος περιβάλλων ἀσχημοσύνην". τὰ αἴτια τοῦ ζῆν ταῦτά ἐστιν. καὶ οὕτω ἀρχὴ ζωῆς̣ εἴρηται τὰ τοιαῦτα τὰ φυ λακτικά. και`̣ ἐνταῦθα τὴν αἰτίαν σημαίνει τὸ τῆς ἀρχῆς ὄνομα. τὸ αἴτιον οὖν τοῦ ὁρᾶν ἡ ὄψις ἐστίν, οἱ ὀφθαλμοί. τοῦτο οὖν λέγει ὅτι- ἵνα καὶ συνημμένως αὐτὸ νοήσω-τοῦτο λέγει ὅτι· φέρε εἰπεῖν, ἀνδρίζεταί τις χρώμενος ταῖς συνφύτοις αἰσθήσεσιν· τὴν ἀρχὴν τοῦ αἰσθάνεσθαι ἀπὸ τῶν αἰςθήσεων ἔχει· οὐκ ἐξ ἰδίας δὲ ἀνδρείας ἔχει ταύτας φυλαττομένας. πολλοὶ γὰρ κ̣αὶ ἀνδρεῖοι καὶ ἰσχυροὶ ἀπέβαλον τὰς ὄψεις, ἐστερήθησαν ἀκο ῆς, τῶν ἄλλων αἰσθήσεων. ἐπερ· τὴν ἀναγωγήν· "καὶ τί ἀνδρεία". οὐ λέγω πάλιν τὴν ἀνδρείαν τὴν ἀρετήν "τινος" εἶναι-εἰ δὲ καὶ λέ γεταί ποτέ "τινος" σωφροσύνη ὡς̣ τοῦ Ἰωσήφ-ἀλλὰ τὴν περὶ τὰ μάταια ἀνδρείαν "τινος" λέγω "ἀνδρείαν", οὐκ ἀπολελυμένως. πρὸς ἀναγωγὴν τὸ "ἀρχὴν τοῦ ὁρᾶν ὀφθαλμοί". λέγω ὅτι εἰσὶν πε φωτισμένοι τῆς ψυχῆς ὀφθαλμοί, περὶ ὧν γράφει ὁ ἀπόστολος "πεφωτισ μένοι τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν". περὶ τούτων λέγεται· "πρὸς σὲ ἦρα τοὺς ὀφθαλμούς μου τὸν κατοικοῦντα ἐν τῷ οὐρανῷ". τούτων τῶν ὀφθαλμῶν ἡ ἀρχὴ τοῦ ὁρᾶν ἐστιν. εἴ τις οὐκ ἔχει "νοῦν Χριστοῦ", οὐδὲ ὀρθῶς ὁρᾶν δύναται, εἴ τις οὐ πεφώτισται ὑπὸ τοῦ ἀληθινο̣ῦ φω̣τ̣ός ·· ····α̣ ····· ····ε̣······π̣···· αὐτοῦ ····ε̣····· ····· ··· ······ ····· 153ν γλυκὺς ὕπνος τοῦ δούλου, εἰ ὀλίγον καὶ εἰ πολὺ φάγε ται· καὶ τῷ ἐμπλησθέντι τοῦ πλουτῆσαι οὐκ ἔστιν ἀφί ων αὐτὸν τοῦ ὑπνῶσαι. -- τὸ μὲν ὑπνῶσαι ἐξ ἑαυτοῦ λαμβάνει, τὸ δὲ φαγεῖν καὶ π̣ι̣εῖν παρ' ἄλλου λαμ βάνει. κἂν ο᾿̣λίγον οὖν φάγῃ, κἂν πολύ, παρ' αἰτίαν τοῦ δεσπότου τοῦτο γίνεται. τὸ μέντοι ὑπνῶσαι ἐξ ἑαυτοῦ ἔχει, ἐκ τῆς φύσεως. καὶ ἐπεὶ σὺν ἀμεριμνίᾳ κοιμᾶται οὐκ ἔχων φροντίδα περὶ κτῆσιν καὶ φυλακὴν πλούτου, γλυκὺν ἔχει τὸν ὕπνον. ἀλλὰ ὁ χρήματα πολλὰ ἔχων οὐδὲ τούτου ἀπολαύει. ἐπερ· τὴν ἀναγωγήν· "γλυκὺς ὁ ὕπνος τοῦ δούλου". ἐλέγομεν τοῦτο, ὅτι δοῦλόν ἐστιν τὸ σῶμα τῆς ψυχῆς. τὸ σῶμα αὐτὸ καθ' ἑαυτὸ ᾗ σῶμα οὐκ ἔχει φροντίδα, ἢ σὺν ἀναπαύσει ἔχει τὴν κοίμησιν τὴν κατάλληλον. ἡ δὲ ψυχὴ ὅταν περὶ κτῆσιν ἔχῃ, πολλὴν "ψευδώνυμον γνῶσιν" συνάγῃ, τὰ ἀργύρια ἐκεῖνα τὰ "ἀποδεδοκιμασμένα", ἀπόλλυσιν καὶ τὸν πλοῦτον καὶ τὸν ὕπνον, τὴν φυσικὴν ἀνάπαυσιν. ἑκάστου γὰρ ἡ κατὰ φύσιν ἀνάπαυσις "ὕπνος" αὐτοῦ λέγεται καὶ κοίμησις. ἰδοὺ λέγει γοῦν ὅτι· "ἰδοὺ ὁ μισθός", φησίν, ὁ ἀγνω̣μονηθεὶς "ἐργάτου", ἐὰν κοιμηθῇ ἐν τῇ οἰκίᾳ τοῦ κτήτορος, κατηγορεῖ αὐτοῦ. μὴ τὸ ἀργύριον καθεύδει· τὸ μεῖναι ἐν τῇ οἰκίᾳ οἴκοι "ὕπνον" αὐτοῦ εἴρηκεν. τὸ σῶμα οὖν ἔχει τὴν κατὰ φύσιν διανάπαυσιν, οὐ τὴν ἀκόλαστον λέγω, οὐ τὴν ἄπληστον ἐπιθυμίαν περὶ τροφάς, ἀλλὰ τὴν κατάλληλον ····· ·· ··· τοῦτο δὲ ἰστέον· τὰ ἠθικῶς λεγόμενα ἀγαθά ···· 154 ἐπεὶ πάλιν οὐδὲ φρονου῀̣σιν περὶ τῆς ψυχῆς ω῾̣ς ὑφεστηκυίας. τινὲς δὲ τὰς ἀλληγορίας, ὧν ἐστιν καὶ ὁ Ἀπολινάριος, ἀναζωγραφήσεις αὐτὰς νομίζουσιν εἶναι ε᾿̣π̣ι̣πολλὺ ἐκ τῶν αἰσθητῶς γινομένων. ἐὰν ἀκούσῃ, ὅτι "ἠγέρθη νε κρός", αὐτὸ τοῦτο τὴν ψυχὴν ἀποβαλών, ἡ ἀσεβοῦσα εἰς ἔσχατον θάνατον καταβέβηκεν. ὁ σωτὴρ οὖν ἐάν τινα τῆς ἁμαρτίας καὶ τῆς ἀσεβείας ἀποστή