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falling down and bringing gifts, that idolatry might be destroyed. For this reason Jesus is baptized, and witnessed to from above, and fasts, and is tempted, and conquers the one who conquered. For this reason demons are driven out, and diseases are healed, and the great proclamation is entrusted to little ones and is accomplished.

25. For this reason the heathen rage, and the people imagine vain things; for this reason wood against wood, and hands against the hand, the nobly stretched out against the one incontinently stretched forth; the ones bound with nails against the one that was slack; the ones that make the ends of the earth their own against the one that cast out Adam. For this reason, a lifting up against the fall; and gall against the tasting, and a crown of thorns against the evil dominion, and death against death, and darkness for the sake of the light, 35.436 and burial against the turning away to the earth, and resurrection for the sake of the resurrection. All these things were a kind of training for us from God, and a healing of our weakness, leading up the old Adam from where he fell, and bringing him to the tree of life, from which the tree of knowledge, not partaken of at the right time, nor fittingly, had alienated us.

26. We are servants and fellow-workers of this healing, as many of us as preside over others; for whom it is a great thing to know and to heal our own passions and infirmities; or rather not yet great, but the wickedness of the many has made us say this, of those who are in this rank; but far greater to be able to heal and cleanse with knowledge the things of others, and in such a way as would be profitable to both, to those who need the healing and to those entrusted to heal.

27. Then the physicians of bodies will have toils and sleeplessness and cares, which we know; and to reap their own sorrows from the misfortunes of others, as one of their wise men said; and some things they will offer to those in need by laboring and discovering them themselves, and others by collecting and contributing from others; and nothing is so small to them, either discovered or having escaped notice, not even of the least things, as not to be considered great for the turn toward health, or the opposite toward danger; and this, for what? that a person might live more days on earth, and this one perhaps not even one of the good, but even of the most wicked, for whom to have died long ago was perhaps better, being evil, so that he might be delivered from the greatest of infirmities, wickedness; but if we should suppose one of the good, for how long will he live? For all time? Or what is the gain of life here, of which to seek to be dissolved is, of good things, 35.437 the first and safest, and the mark of a man truly sound and having sense?

28. But for us, for whom what is at risk is the salvation of the soul, the blessed and immortal, which will be punished eternally or praised for wickedness or virtue, how great must the contest seem to be, or how much knowledge is needed to heal well, or to be healed, and to change one's life, and to give the dust to the spirit? For neither the female requires the same words or impulses as the male, nor youth as old age, nor wealth as poverty, nor the cheerful as the despondent, nor the sick as the healthy, rulers and ruled, wise and ignorant, cowardly and bold, wrathful and meek, successful and falling.

29. And if you should examine still more closely, how great is the difference between those in marriage and the unmarried, and among these again, between those of the desert and those who are social and mixed with others; between those who are disciplined and advanced in contemplation and those who are simply going straight, between city-dwellers and those from the country, the more simple and the more crafty, those in business and those who live in quiet, those struck by change and those who run well and are ignorant of what is worse; for each of these sometimes differ more from one another in their desires and impulses than in the forms of their bodies; if

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προσπίπτοντες καὶ δωροφοροῦν τες, ἵν' εἰδωλολατρεία καταλυθῇ. ∆ιὰ τοῦτο Ἰησοῦς βαπτιζόμενος, καὶ ἄνωθεν μαρτυρούμενος, καὶ νηστεύων, καὶ πειραζόμενος, καὶ νικῶν τὸν νικήσαν τα. ∆ιὰ τοῦτο δαίμονες ἐλαυνόμενοι, καὶ νόσοι θε ραπευόμεναι, καὶ τὸ μέγα κήρυγμα μικροῖς ἐγχειρι ζόμενον καὶ κατορθούμενον.

ΚΕʹ. ∆ιὰ τοῦτο ἔθνη φρυασσόμενα, καὶ λαοὶ μελε τῶντες κενά· διὰ τοῦτο ξύλον κατὰ τοῦ ξύλου, καὶ κατὰ τῆς χειρὸς χεῖρες, τῆς ἀκρατῶς ἐκταθείσης αἱ γενναίως ταθεῖσαι· τῆς ἀνειμένης αἱ τοῖς ἥλοις δεθεῖσαι· τῆς ἐκβαλούσης Ἀδὰμ αἱ τὰ πέρατα οἰκειούμεναι. ∆ιὰ τοῦτο ὕψος κατὰ τοῦ πτώμα τος· καὶ χολὴ κατὰ τῆς γεύσεως, καὶ στέφανος ἀκάνθινος κατὰ τοῦ πονηροῦ κράτους, καὶ θάνα τος κατὰ τοῦ θανάτου, καὶ σκότος ὑπὲρ τοῦ φωτὸς, 35.436 καὶ ταφὴ κατὰ τῆς εἰς γῆν ἀποστροφῆς, καὶ ἀνάστασις ὑπὲρ τῆς ἀναστάσεως. Ταῦτα πάντα παιδαγωγία τις ἦν περὶ ἡμᾶς τοῦ Θεοῦ, καὶ τῆς ἀσθενείας ἰατρεία τῆς ἡμετέρας, τὸν παλαιὸν Ἀδὰμ ὅθεν ἐξέπεσεν ἐπ ανάγουσα, καὶ τῷ ξύλῳ τῆς ζωῆς προσάγουσα, οὗ τὸ ξύλον ἡμᾶς τῆς γνώσεως, οὐ κατὰ καιρὸν, οὐδ' ἐπι τηδείως μεταληφθὲν, ἠλλοτρίωσε.

Κςʹ. Ταύτης ἡμεῖς τῆς θεραπείας ὑπηρέται καὶ συνεργοὶ, ὅσοι τῶν ἄλλων προκαθεζόμεθα· οἷς μέγα μὲν τὸ τὰ ἴδια πάθη καὶ ἀῤῥωστήματα καὶ γινώσκειν καὶ θεραπεύειν· μᾶλλον δὲ οὔπω μέγα, πλὴν τοῦτο λέγειν ἡμᾶς ἡ τῶν πολλῶν κακία πεποίηκε, τῶν ἐπὶ ταύτης ὄντων τῆς τάξεως· πολλῷ δὲ μεῖζον τὸ τὰ τῶν ἄλλων ἰᾶσθαι δύνασθαι καὶ ἀνακαθαίρειν ἐπιστημό νως, καὶ ὡς ἂν ἀμφοτέροις λυσιτελοίη, τοῖς τε τῆς θεραπείας χρῄζουσι καὶ τοῖς ἰατρεύειν πεπιστευ μένοις.

ΚΖʹ. Εἶτα οἱ μὲν τῶν σωμάτων θεραπευταὶ πόνους τε καὶ ἀγρυπνίας καὶ φροντίδας, ἃς ἴσμεν, ἕξουσι· καὶ τὸ ἐπ' ἀλλοτρίαις συμφοραῖς ἰδίας καρ ποῦσθαι λύπας, ὡς ἔφη τις τῶν παρ' ἐκείνοις σοφῶν· καὶ τὰ μὲν αὐτοὶ μοχθοῦντες καὶ ἀνευ ρίσκοντες, τὰ δὲ παρ' ἄλλων ἐρανιζόμενοι καὶ συν εισφέροντες προσοίσουσι τοῖς δεομένοις· καὶ οὐ δὲν οὕτω μικρὸν αὐτοῖς ἢ εὑρεθὲν ἢ διαφυγὸν, οὐδὲ τῶν ἐλαχίστων, ὡς μὴ μέγα πρὸς τὴν τῆς ὑγιείας ῥοπὴν, ἢ τοῦ κινδύνου τοὐναντίον ὑποληφθῆναι· καὶ ταῦτα ὑπὲρ τίνος; ἵν' ἄνθρωπος ζήσῃ πλείους τὰς ἐπὶ γῆν ἡμέρας, καὶ οὗτος οὐδὲ τῶν ἐπιει κῶν ἴσως, ἀλλὰ καὶ τῶν μοχθηροτάτων, ᾧ τὸ πάλαι τεθνάναι ἴσως ἄμεινον ἦν, ὄντι κακῷ, ἵνα τοῦ μεγί στου τῶν ἀῤῥωστημάτων, τῆς κακίας, ἀπαλλαγῇ· εἰ δὲ καὶ τῶν καλῶν θείημεν, ἐπὶ πόσον βιωσο μένῳ; τὸν ἅπαντα χρόνον; ἢ τί τῆς ἐνταῦθα κερδα νοῦντι ζωῆς, ἧς τὸ λυθῆναι ζητεῖν, τῶν καλῶν 35.437 τὸ πρῶτον καὶ ἀσφαλέστατον, καὶ ἀνδρὸς ὄντως ὑγιοῦς καὶ νοῦν ἔχοντος;

ΚΗʹ. Ἡμῖν δὲ, οἷς τὸ κινδυνευόμενόν ἐστι σωτηρία ψυχῆς, τῆς μακαρίας τε καὶ ἀθανάτου, καὶ ἀθάνατα κολασθησομένης, ἢ ἐπαινεθησομένης, διὰ κακίαν ἢ ἀρετὴν, πόσον χρὴ δοκεῖν εἶναι τὸν ἀγῶνα, ἢ ὅσης δεῖν τῆς ἐπιστήμης ἰατρεῦσαι καλῶς, ἢ ἰατρευθῆναι, καὶ τὴν ζωὴν μεταθέσθαι, καὶ δοῦναι τὸν χοῦν τῷ πνεύματι; Οὐ γὰρ τῶν αὐτῶν οὔτε λόγων οὔτε ὁρμῶν, οὔτε τὸ θῆλυ τῷ ἄῤῥενι, οὔτε γήρᾳ νεότης, οὔτε πενίᾳ πλοῦτος, οὔτε εὐθυμῶν ἀθυμοῦντι, οὔτε ὁ κάμνων τῷ ὑγιαίνοντι, ἄρχοντές τε καὶ ἀρχό μενοι, σοφοί τε καὶ ἀμαθεῖς, δειλοί τε καὶ θρασεῖς, ὀργίλοι καὶ πρᾶοι, κατορθοῦντες καὶ πίπτον τες.

ΚΘʹ. Κἂν ἔτι ἀκριβῶς ἐξετάσῃς, ὅσον τὸ μέσον τῶν ἐν συζυγίαις πρὸς τοὺς ἀγάμους, κἂν τούτοις πάλιν τῶν τῆς ἐρημίας πρὸς τοὺς κοινωνικοὺς καὶ μιγάδας· τῶν ἐξητασμένων καὶ διαβεβηκό των ἐν θεωρίᾳ πρὸς τοὺς ἁπλῶς κατευθύνοντας, ἀστικῶν τε αὖ καὶ τῶν ἐκ τῆς ἀγροικίας, ἀκεραιοτέ ρων τε καὶ πανουργοτέρων, τῶν ἐν πράγμασι πρὸς τοὺς ἡσυχάζοντας, τῶν μεταβολῇ πληγέντων πρὸς τοὺς εὐδρομοῦντας καὶ ἀμαθεῖς τοῦ χείρονος· τούτων γὰρ ἕκαστοι πλεῖον ἀλλήλων ἔστιν ὅτε ταῖς ἐπιθυμίαις καὶ ταῖς ὁρμαῖς ἢ κατὰ τὰς τῶν σωμάτων ἰδέας διαφέροντες· εἰ