9

beyond men, because it is submerged by opposites, by disgrace and poverty. Therefore it is great, since it is received by choice. But it seems to receive that which does neither good nor ill; but this affliction, which one is able to receive, it does not bear. 167 if he has right reason, the 'man' seems to have something preeminent beyond the whole race of men. The woman is not so as the man, nor is the child so as he who has come to manhood. If, therefore, a 'man' bears these things well, much more so do those who are inferior to the man. 'There is,' he says, 'to him wealth and glory,' and from these he has nothing more. It was possible to have more from them. The wise man, if he has 'wealth,' uses wealth differently than the common man; he who has 'glory' is not puffed up by his glory, but also adorns it. Joseph once had glory, and his own virtue adorned it. And the other wise men among us did this. But he who is gaping at walls and otherwise caring for temporary and even small things, he is shipwrecked in these; and in the shipwrecks he bears neither poverty well nor wealth nor glory; from which it is established that these things are indifferent to his own reason. For if one can use them well and worse, in his own reason they are neither good nor bad. They can, however, have a good use and a censurable use, one that is taken up and blamed. And it is not surprising if we say this. And that Egyptian whom they mention, Trismegistus, says that the wise man does not loose fate; he is not under necessity, nor is he under the cosmos, but he has come to be above the heaven, the thought of the visible things has come to be above. Therefore they say the herd-like men are under it. He, therefore, who has ascended above human life and is able to say: 'I look not at the things which are seen, but at the things which are not seen' because the things which are seen are temporary, but the things which are not seen are eternal, he is not sick among them, nor does wealth lift him up nor poverty submerge him, nor from disgrace does he seem to have acquired a great evil. But from the honor and good repute among the many he considers he has nothing. As for the anagogical meaning? There are those who are rich and glorified in the 'wisdom of this age and of the rulers who are passing away'. These do not use either glory or prudence as they ought. And for this reason they are examined in great sin.

For the wise man, even if he lacks any of these things, bearing it with magnanimity, is not 168 under wickedness; he is not sick at all and is healthy, he is healthy according to virtue. Hear 'wealth' and 'possessions' thus: for the most part 'possessions' are said to be movable things; which they also call treasures. But this man has not only acquired these things, but also 'wealth' which is in abundance, in properties, in lands, in houses. So in addition to wealth and possessions, glory has also been given to him. But as for the meaning, it has been said, that often someone is glorified in falsely called knowledge and in glory and being proud of these things, because he is wise, because he seems to be prudent and 'is not given power over these things'; sometimes he fails to obtain what he wants. And he seems 'to lack nothing in his soul,' he thinks he has acquired all spiritual 'wealth,' all 'glory,' and he does not have the power to use them. Take for me someone who has received a great office, but has fallen into an affliction, so as to be unable to go out; he does not use the power of the office. And indeed we have often known such men. But as for the anagogical meaning, this: it is possible to find a man who is rich, as it has been said allegorically, and they have nothing more. No one accepts them, no one praises them, they bring no benefit. And we have known such men who know many things; observing as is necessary and whatsoever, and so they are unpleasant. and there is no one lacking in his soul from all the things he desires, and God will not give him power to eat from it. Of the things which he desires, nothing is his. This says that God has not given him power, even if he so wishes to use them, because he does not pursue his desire well. Here the rich man mentioned with Lazarus had all things, both 'possessions and wealth and glory'. And he received

9

παρὰ τοὺς ἀνθρώ πους, ὅτι ἐκ τῶν ἐναντίων καταδύεται, ἐξ ἀδοcίας καὶ πενίας. μεγάλη οὖν ἐστιν, ἐπε̣ι`̣ τῇ π̣ροαιρέσει λαμβάνεται. δοκεῖ δὲ λαμβάνειν τὸ οὐδ' εὐποιοῦν οὐδὲ κακοῦν· κάκωσιν δὲ ταύτην, ἣν δύναταί τις λαβεῖν, οὐ φέρει. 167 ἐὰν ἔχῃ λογισμὸν ὀρθόν, δ̣ο̣κεῖ παρὰ τὸ πάντων ἀνθρώπων γένος ἔχειν τι προὔ χον ὁ "ἀνήρ". οὐχ οὕτω ἐστὶν η῾̣ γυνὴ ὡς ὁ ἀνήρ, οὐχ οὕτως ὁ παῖς ὡς ὁ εἰς ἄνδρα ἐληλυθω´̣ς. εἰ τοίνυν "ἀνὴρ" ταῦτα καλῶς φέρει, πολλῷ πλέον οἱ ὑπο δεέστεροι τοῦ ἀνδρός. "ἔστιν", φησίν, "αὐτῷ πλοῦτος καὶ δόξα", καὶ οὐδὲν ἐκ τούτων πλέον ἔχει. ἐνῆν ἔχειν πλέον ἐξ αὐτῶν. ὁ σοφός, ἐὰν ἔχῃ "πλοῦτον", ἑτέρως χρᾶται τῷ πλούτῳ ἢ ὁ πολὺς ἄνθρωπος· ὁ "δόξαν" ἔχων, οὐ μέγα φρονεῖ ἐπὶ τῇ δόξῃ, ἀλλὰ καὶ συνεπικοσμεῖ αὐτη´̣ν. ἔσχεν ποτὲ δόξαν ὁ Ἰωσήφ, καὶ συνεπεκόσμησεν αὐτὴν ἡ ἰδία ἀρετή. καὶ οἱ ἄλλοι σοφο̣ι`̣ κ̣α̣θ' ἡμᾶς τοῦτ̣ο ἐποίησαν. ὁ μέντοι κεχηνὼς περὶ τὰ τείχη καὶ ἄλλως τῶν προσκαίρων κ̣ἀ`̣ν̣ καὶ ὀλίγα φροντ̣ίσας, ἐκεῖνος ἐν τούτοις ναυαγεῖ· καὶ ἐν τοῖς ναυαγίοις οὐδὲ πενι´̣αν καλῶς φέρει οὐδὲ πλοῦτον ο̣ὐδὲ δόξαν· ἐξ οὗ παρίσταται ταῦτα τῷ ι᾿̣δ̣ίῳ λόγῳ ὄντα ἀδια´̣φορα. εἰ γὰρ δύνα̣ταί τις αὐτοῖς εὖ χρη´̣σασθαι καὶ χειρόνως, τῷ ἰδίῳ λόγῳ οὔτε̣ ἀγαθὰ οὔτε κακά ε̣ἰσιν. δύνα̣νται μέν τοι̣ χρῆσιν ἔχειν ἀγαθὴν καὶ χρῆσιν ἐπίλημπτον, λημ̣π̣τὴν καὶ ψεγομένην. καὶ οὐ θαυμαστόν, εἰ ἡμεῖς τοῦτο λέγομεν. καὶ ὁ Αἰγύπτιος ἐκεῖν̣ο̣ς ὃν λέγουσιν, Τρισμέγιστος λέγει, ὅτι οὐ λύει τὴν εἱμαρμένην ὁ σο φός· ο̣υ᾿̣κ̣ ἐ´̣στιν ὑπ̣ο`̣ τ̣η`̣ν̣ α᾿̣ν̣άγκην, οὐδὲ ὑπὸ τὸν κόσμον ἔστιν, ἀλλὰ ἄνω γέγο̣νεν τοῦ οὐρανοῦ, ἄνω γέγ̣ον̣εν ἡ δι̣α´̣νοια τῶν φαινομένων. τοὺς ἀγελαίους οὖν ἀνθρώπους λέγουσιν ὑπ' αὐτὴν εἶναι. ὁ οὖν ὑπεραναβε βηκὼς τὸν ἀνθρώπινον βίον κα̣ὶ δυνάμενος εἰπεῖν· "σκοπῶ οὐ τὰ φαι νόμενα, ἀλλὰ τὰ μὴ βλεπόμενα" τῷ τὰ φαινόμενα πρόσκαιρα εἶναι, αἰώ νια δὲ τὰ μὴ φαινόμενα, οὐκ ἀρρωστεῖ ἐν αὐτοῖς, οὐδὲ πλοῦτος αὐτὸν ἐπαίρει ου᾿̣δὲ πενία καταδύει, οὐκ ἐξ ἀδοξίας δοκεῖ μέγα κακὸν κε κτῆσθαι. ἐκ δὲ τιμῆς καὶ εὐκλείας τῆς παρὰ τοῖς πολλοῖς οὐδε`̣ν̣ νομί ζει ἔχειν. ἐπερ· τὴν ἀναγωγήν; εἰσὶν πλουτοῦντες καὶ δοξαζομένοι ἐν τῇ "σοφίᾳ τοῦ αἰῶνος τούτου καὶ τῶν ἀρχόντων τῶν καταργουμένων". οὗτοι οὐ δεόντως χρῶνται οὐδὲ τῇ δόξῃ οὐδὲ τῇ φρονήσει. καὶ διὰ τ̣οῦτο ἐν ἁμαρτίᾳ μεγάλῃ ἐξετάζονται.

ὁ γὰρ σοφός, κἂν λείπηταί τινος τούτ̣ων, μεγαλοψύχως φέρων, οὐκ 168 ἔστιν ὑπὸ πονηρίαν· ὅλως οὐ νοσεῖ καὶ ὑγιαίνων ἐστίν, κατὰ ἀρετὴν ὑγιαίνει. "πλοῦτον" καὶ "ὑπάρχοντα" οὕτω ἄκουε· ὡς ἐπὶ τὸ πλεῖστον "ὑπάρχοντα" λέγεται τὰ κινητ̣α´̣· τὰ καὶ κειμήλια καλοῦσιν. οὐ μόνον δὲ ταῦτα οὗτος κέ κτηται, ἀλλὰ καὶ "πλοῦτον" τὸν ἐν περιουσίᾳ, τὸν ἐν κτήμασιν, ἐν χωρί οις, ἐν οἰκίαις. πρὸς τῷ πλούτῳ οὖν και`̣ τοῖς ὑπάρχουσιν καὶ δόξα αὐτῷ δέ δοται. πρὸς δὲ διάνοιαν εἴρηται, ὅτι πολλάκις τις ἐν ψευδωνύμῳ γνώσει καὶ ἐπὶ δόξῃ δοξάζεται καὶ ἐπὶ τούτοις μεγαφρονῶν, ὅτι σοφός ἐστιν, ὅτι δοκεῖ συνετὸς εἶναι καὶ οὐκ "ἐξουσιάζεται ἐν τούτοις"· ἐνίοτε ὧν θέλει ἀπο τυγχ̣α´̣νει. καὶ δοκεῖ "οὐδὲν αὐτοῦ ὑστερεῖν τῇ ψυχῇ", νομίζει πάντα "πλοῦτον" ψυχικὸν κεκτῆσθαι, πᾶσαν "δόξαν", καὶ οὐκ ἔχει ἐξουσίαν τοῦ χρήσασθαι αὐτοῖς. λαβέ μοί τ̣ινα λαβόντα ἀρχὴν μεγάλην, περιπεσόντα δὲ κακώσει, ὥστε ἀ πρόϊτον ε̣ἶν̣αι· οὐ χρᾶται τῇ ἐξουσίᾳ τῆς ἀρχῆς. καὶ ἔγνωμεν γοῦν ἡμεῖς πολλάκις το̣ι̣ο̣υ´̣τους. πρὸς ἀναγωγὴν δὲ τοῦτο· ἔστιν εὑρεῖν ἄνθρωπον πλουτοῦντα, ὡς εἴρηται κατ' ἀλληγορίαν, καὶ οὐκ ἔχουσιν πλέον τι. οὐδεὶς αὐτοὺς ἀποδέχεται, οὐδεὶς ἐπαιν̣ε̣ι῀̣, ου᾿̣ φε´̣ρ̣ουσιν ὄνησιν. ἡμεῖς δὲ καὶ τοιούτους ἀνθρώπους ἔγν̣ωμεν πολλὰ ἐπιστ̣α̣μ̣ε´̣νους· θεωροῦντες ὡς δεῖ καὶ τίποτε, καὶ ὣς̣ α᾿̣η δεῖς εἰσιν. καὶ οὐκ̣ ἔστιν ὑστερῶν τῇ ψυ̣χῇ αὐτοῦ ἀπὸ πάντων, ὧν ἐπιθυμεῖ, καὶ οὐκ̣ ἐξουσιάσει αὐτῷ ὁ θεὸς φαγεῖν ἀπ' αὐτοῦ. ὧν ἐπιθυμεῖ οὐδὲν πρόσεστιν αὐτῷ. τοῦτο λέγει ὅτι ὁ θεὸς οὐ δέδω κεν αὐτῷ ἐξουσίαν, εἰ καὶ ὣς β̣ούλεται χ̣ρήσασθαι αὐτοῖς̣, ὅτι οὐ καλῶς̣ μετέρχεται τὴν ἐπιθυμίαν̣. ὧδε ὁ πλούσιος ὁ μετὰ Λαζάρου μνημονευόμενος εἶχε πάντα, κα̣̣ὶ "ὑπ άρχον̣τα καὶ πλοῦτον καὶ δόξαν". καὶ ἔλαβεν