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with a beginning, taking nothing from this life; a person can only take up the goods of the soul. But concerning perceptible and human things it is said: "Do not be afraid when a man becomes rich and when the glory of his house is increased, because when he dies he will not take everything." Here the expression saying "he will not take everything" is not a partial negation, but a universal one, instead of "nothing." But if you wish to take it literally and as a partial negation, it says this, that there are things which a person takes; if, having money, he does good works, if, having glory and rank, he reaches out and attempts to help the powerless, from his labors, he takes these things with himself, his good deeds ····· ····· ····ε̣····· no one then de··e···i····· ····· ····· 158 such as he was born until death. If therefore "in his abundance he labors for the wind," the things he gathers do not remain. And indeed all his days are in darkness and in mourning and in great anger and in sickness and in wrath. These things can be said about the son or also about both. Since: "and he begot a son, and there is nothing in his hand. As he came forth naked from his mother's womb, so shall he return to go as he came." Many who possess the things of "falsely called knowledge" or of Greek philosophy did not have sons who were lovers of these things, but their sons depart with them, thus possessing nothing. For many unlearned men have become sons of wise men. This son, therefore, departs just as he came. He came without such an education, and without it he departs. And this is also possible, that one who is considered wise begets him thus, he begets someone according to vice, according to licentiousness, the other forms of vice, and he comes forth naked from those things which his father labored for. But the father did not labor entirely for the forms of vice, but for glory and "falsely called knowledge." But he seems somehow, even if he takes by the ··ei··ḷe····· ··ta that these things might remain here. Since: of the father? not called blameworthy, but indeed instead of praiseworthy he says ····· ················· ·spoudasei·e······· ····· ····· ····· ····· ···· 159 But I say that wisdom is the mother of the wise man. "For wisdom is justified by her children." And the children of wisdom are the wise. "And your mother will guide you," that is, wisdom. And again the dispositions, both the worst and the better, are called mothers of those who are qualified according to them. Thus indeed someone is called a "son of destruction," and a "son of vipers," and "of death," and a "son of light" and another a "son of peace." Here we take the blameworthy mother, since the person about whom the discourse is, is not a virtuous person. According to the anagogical sense, he has a blameworthy mother; As his mother, vice, has brought him to completion, so he enters, possessing here nothing contrary to what his father, who gathered wicked wealth, and his mother, the disposition that bore him, provided. He will return to go as he came, and he will take nothing in his toil. The historical sense is clear: he takes nothing of the things for which he toiled. He leaves them and sometimes does not know if they even go to his enemies. "He treasures up," it says, "and does not know for whom he gathers them." And the anagogical sense has already been stated, that he carries away nothing of the riches of his father, who is according to vice, and his mother. Consequently, a praiseworthy mother can also be understood; He has come here to piety in order that he may acquire ········· ····· ·p··k·· mē s·····s to enjoy the ····· ·on and ·· 160n and indeed this is a grievous sickness; for just as he arrived, so also will he depart. -- it should be understood thus: if "to enter" signifies a local entry into a place, so also does "to exit." For I do not say that the one who entered this city departed from vice, but he entered here from another country or city. And what is his abundance, for which he labors for the wind. His toil becomes for the wind, that is, his wealth is overthrown by a puff of wind; not being its master, not possessing it, so as to hand it down even to a son. And indeed all his days are in darkness and in mourning. Here darkness means ignorance and the obscurity of things. And he mourns, failing to get what he desires, from which he thinks he has a cheerful life. And he undergoes something. For mourning arises at a death. In a way, therefore, even living

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μετὰ ἀρχῆς, μηδὲν αἴρων τῶν ἐκ τοῦ βίου· μόνα τις ἀγαθὰ τὰ τῆς̣ ψυχῆς ἆραι δύναται. περὶ δὲ τῶν αἰσθητῶν καὶ ἀνθρωπίνων λέγεται· "μὴ φοβοῦ, ὅταν πλουτή σῃ ἄνθρωπος καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀ ποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα". ὧδε ἡ πρόφα̣σις ἡ λέγουσα "οὐ λήμ ψεται τὰ πάντα" οὐκ ἔστιν μερικὴ ἀπόφασις, ἀλλὰ καθόλου ἀντὶ τοῦ "οὐ δέν". ἐὰν δὲ θελήσῃς καὶ κυριο̣λεκτῆσαι καὶ στερητικὴν μερικὴν αὐτὴν λαβεῖν, τοῦτο λέγει, ὁ´̣τι ἔστιν, ἃ λαμβάνει τις· ἐὰν εὐεργητήσῃ χρήματα ἔχων, ἐὰν δόξαν ἔχων καὶ ἀξίωμα ὀρέξῃ ἀδυνάτοις πει̣ρ̣αθῇ βοηθεῖν, ἀπὸ τῶν σπουδασμάτων, αἴρει μεθ' ἑα̣υ̣του῀̣ τ̣α̣υ῀̣τ̣α̣, τὴν εὐποιίαν ····· ····· ····ε̣····· ο̣υ᾿̣δ̣ε´̣ν̣α̣ τ̣ο´̣τ̣ε̣ δ̣ε̣··ε···ι····· ····· ····· 158 οἷος ἐγεννήθη μέχ̣ρι θανάτου. εἰ οὖν "περισσείᾳ αὐτοῦ ε̣ι᾿̣ς ἄνεμον μο̣χθεῖ", οὐ μένει, ἃ συνάγε̣ι. καί γε πᾶσαι αἱ ἡμέραι αὐτοῦ ἐν σκότει καὶ ἐν πέν θει καὶ θυμῷ πολλῷ καὶ ἀρρωστίᾳ καὶ χόλῳ. δύναται περὶ τοῦ υἱοῦ ταῦτα λέγεσθαι ἢ καὶ περὶ ἀμφοτέρων. ἐπερ· "καὶ ἐγέννησεν τὸν υἱόν, καὶ οὐκ ἔστιν ἐν χειρὶ αὐτοῦ οὐδέν. καθ̣ὼς ἐξῆλθεν ἀπὸ γαστρο`̣ς μητρὸς αὐτοῦ γυμνός, ἐπιστρέψει τοῦ πορευθῆναι ὡς ἥκει". πολλοὶ κεκτημένοι τὰ τῆς "ψευδωνύμου γνώσεως" ἢ τῆς Ἑλληνικῆς φιλοσο φίας οὐκ ἔσχον τοὺς υἱοὺς τούτων ἐραστάς, ἀλλὰ οἱ υἱοὶ αὐτῶν συναπέρχονται αὐτοῖς, οὕτω μηδὲν κεκτημένοι. πολλοὶ γοῦν ἰδιῶται σοφῶν γεγόνασιν υἱοί. οὗτος οὖν ὁ υἱὸς ὡς ἦλθεν οὕτω ἀπέρχεται. ἄνευ παιδεύσεως τοιαύτης ἦλθεν, καὶ χωρὶς αὐτῆς ἀπέρχεται. δυνατὸν δὲ καὶ τοῦτο, ὅτι γεννᾷ τις αὐτὸν οὕ τω νομιζόμενος σοφός, γεννᾷ τινα κατὰ κακίαν, κατὰ ἀκολασίαν, τὰ ἄλλα ε̣ἴ δη τῆς κακίας, καὶ ἐξέρχεται γυμνὸς ἀφ' ὧν ὁ πατὴρ ἐσπούδασεν. ἐσπου´̣ δα̣σεν δὲ ὁ πατὴρ οὐ πάντως πε̣ρ̣ι`̣ τ̣ὰ ε̣ἰ´̣δη τῆς κακίας, ἀλλὰ περὶ τὴν δ̣ο´̣ξαν καὶ "ψευδώνυμον γνῶσιν". δοκεῖ δὲ ἐκεῖνός πως, κἂν αιρει τῇ ··ει··λ̣ε̣····· ··τα ὅπως ποτὲ ἐνταῦθα μ̣ε´̣ν̣ῃ ταῦτα. ἐπερ· τοῦ πατρός; οὐ ψεκτῶς κεκλημένον, α᾿̣λ̣λ̣α`̣ γ̣ο̣ῦν ἀντὶ τ̣οῦ ἐπαινετοῦ λ̣έγ̣ε̣ι̣ ····· ················· ·σπουδ̣α´̣σ̣ει·ε̣······· ····· ····· ····· ····· ···· 159 λέγω δέ, ὅτι ἡ σοφία μήτηρ ἐστὶν τοῦ σοφοῦ. "ἐδικαιώθη γὰρ ἡ σοφία̣ ἀπὸ τῶν τέκνων αὐτῆς". τέκνα δὲ σοφίας οἱ σοφοί. "καὶ ὁδηγήσει σε ἡ μήτηρ σου", ἡ σοφία. καὶ πάλιν αἱ ἕξεις καὶ αἱ χειρίσται καὶ αἱ κρείττους λέ γοντα̣ι μητέρες τῶν πεποιωμένων κατ' αὐτάς. οὕτω γοῦν καὶ "υἱὸς ἀπωλεί ας" τις λέγεται καὶ "υἱὸς ἐχιδνῶν" καὶ "θανάτου", καὶ "υἱὸς φωτὸς" καὶ ἄλλος "υἱὸς εἰρήνης". ἐνταῦθα μητέρα τὴν ψεκτὴν λαμβάνομεν, ἐπεὶ οὐκ ἔστιν πρόσωπον σπουδαῖον τὸ περὶ οὗ ὁ λόγος. κατὰ τὴν ἀναγωγὴν ψεκτὴν ἔχει μητέρα· καθ̣ὼς ἀπετέλεσεν οὖν ἡ μήτηρ αὐ τοῦ, ἡ κακία, οὕτως εἰσέρχεται οὐδὲν ὧδε̣ κε κεκτημένος ἐναντία οἷς πάρ εσχεν ὁ πατὴρ αὐτοῦ ὁ συναγαγῶν πλοῦτον μοχθηρὸν καὶ ἡ μήτηρ αὐτοῦ, ἡ τε κοῦσα αὐτὸν ἕξις. ἐπιστρέψει τοῦ πορευθῆναι ὡς ἥκει, καὶ οὐδὲν λήμψεται ἐν μοχθῷ αὐτοῦ. τὸ τῆς ἱστορίας φανερόν· οὐδὲν λαμβάνει ὧν ἐμόχθησεν. ἀφίησιν αὐτὰ καὶ οὐκ οἶδεν ἐνίοτε, εἰ καὶ ἐπ̣' ἐχθροὺς αὐτοῦ ἔρχεται. "θησαυρίζει", φησίν, "καὶ οὐ γιγνώσκει, τίνι συνάγει αὐτά". τὸ δ̣ὲ τῆς ἀναγωγῆς ἐλέχθη ἤδη, ὅτι οὐδὲν ὧν πλουτεῖ ὁ κατὰ κακίαν πα τὴρ αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ ἀποφέρει. λοιπὸν δύναται καὶ ἐπαινετὴ μήτηρ λ̣η̣μφ̣θῆναι· ὧδε προσελήλυθεν τῇ θεοσεβείᾳ, ἱ´̣ν̣α κτήσηται ········· ····· ·π̣··κ̣·· μ̣η`̣ σ̣·····ς ἀπολα̣υ´̣ε̣ι̣ν̣ τ̣ο̣ ····· ·ον καὶ ·· 160ν καί γε τοῦτο πονηρὰ ἀρρωστία· ὥσπερ γὰρ παρεγένε το, οὕτω καὶ ἀπελεύσεται. -- οὕτω δεῖ λαμβάνειν· ἐὰν τὸ εἰσελθεῖν εἰς τόπον τοπικὴν εἴσοδον σημαίνει, καὶ τὸ ἐξελθεῖν. οὐ γὰρ λέγω, ὅτι ὁ εἰσελθὼν εἰς τὴν πόλιν ταύτην ἐξῆλθεν ἀπὸ κακίας, ἀλλὰ ἀπὸ ἄλλης χώρας ἢ πόλεως εἰσ̣ῆλθεν ὧδε. καὶ τίς ἡ περισσεία αὐτοῦ, ᾗ μοχθεῖ εἰς ἄνεμον. ὁ μόχθος αὐτοῦ εἰς ἄνεμον γίνεται, τουτέστιν διὰ φύσημον ἀνατρεπόμενός ἐστιν ὁ πλοῦτος αὐτοῦ· οὐ γινόμενος αὐτοῦ ἐνκρατής, οὐ κατέχων, ὥστε καὶ εἰς υἱὸν παραπέμψαι. καί γε πᾶσαι αἱ ἡμέραι αὐτοῦ ἐν σκότει καὶ ἐν πέν θει. σκότος ὧδε τὴν ἄγνοιαν λέγει καὶ τὴν ἀσάφειαν τῶν πραγμάτων. πενθεῖ δὲ ἀποτυγχάνων ὧν ποθεῖ, ἐξ ὧν νομίζει καὶ ἱλαρὰν ζωὴν ἔχειν. καὶ υ῾̣φίσταταί τινα. πένθος γὰρ ἐπὶ θανάτῳ ἐγείρεται. τρόπον τινὰ οὖν καὶ ζ̣ῶν̣