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thoughts; but those wandering outside of these are moved contrary to nature, seeking the bed of males and receiving fantasies of certain other forbidden things. 93 If of thoughts some are pure, and others impure, and if of lines some are called straight, and others broken straight lines, and an angle is a broken straight line, then an intelligible angle is an impure thought. Therefore, for wickedness to lie in wait by every angle signifies that it deceives the soul through all impure thoughts. A demonic kiss is a passionate thought calling the soul forth to shameful activity. 94 7, 15 For this reason I came out to meet you; desiring your face, I have found you. 7, 16 With coverings I have spread my bed; and with tapestries from Egypt I have strewn it; 7, 17 I have sprinkled my bed with saffron, and my house with cinnamon. Wickedness seeks to shame the face of our soul through the coverings and the bed and the tapestries and the saffron and the cinnamon, which signify evil and various passions that arise among the inventors of evils. 95 7, 19 For my husband is not at home; he has gone on a long journey, 7, 20 taking a bag of money in his hand; after many days he will return to his house. If "after many days he will return to his house," Paul, gazing very spiritually at the economy, writes that the last enemy to be destroyed is death. 96 7, 22.1 But he followed her, beguiled. There are three kinds of herons: the *kepphos*, the white, and the one called *asterias*. Of these, the *kepphos* mates and couples with difficulty; for it cries out, and while mating, as they say, it sheds blood from its eyes, and it gives birth poorly and painfully. We have set these things forth from Aristotle's *History of Animals*. And scripture seems to have made this expression from the history of the animal, the *kepphos*, about the one persuaded by the prostitute woman, being beguiled and made like the bird through licentiousness. [As if stirred up.] 97 7, 26 For having wounded many, she has cast them down, and innumerable are those whom she has slain. She wounds us with thoughts; she slays us with sins.

98 8, 2 For she is on the high summits; and in the midst of the paths

she has stood. Courage stands between rashness and cowardice. 99 8, 3 For she sits beside the gates of the mighty; and is praised in the entrances. He says that wisdom is praised sometimes in the exits, and sometimes in the entrances, that is, by those who are exiting from wickedness and entering into virtue; for he calls the one who exits an exit, and the one who enters an entrance. And we have often noted this custom of his, that from the states he names those who possess the states, whether the best or the worst. 100 8, 5 Understand subtlety, you simple ones; and you uninstructed, acquire a heart. Here he has called virtue "heart," which happens to the heart. 101 8, 10.1-2 Receive instruction and not silver, and knowledge rather than tested gold... 8, 11.1 For wisdom is better than precious stones. Here he has taken wisdom as a genus of instruction and knowledge; for having set forth instruction and knowledge, he adds: "For wisdom is better than precious stones," as if instruction and knowledge are contained in wisdom, which is the first gift of the Holy Spirit, since "through the Spirit the word of wisdom is given." This same thing is also called the spirit of adoption. 102 8, 13.1-2 The fear of the Lord hates injustice, both arrogance and pride and the ways of the wicked. It should be noted that by injustice and arrogance and pride he means the unjust and arrogant and proud man, naming him from the worst state.

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λογισμούς· οἱ δὲ ἔξω τούτων ῥεμβόμενοι παρὰ φύσιν κινοῦνται ἀρρένων κοίτην ἐπιζητοῦντες καὶ ἄλλων τινῶν ἀπειρημένων πραγμάτων φαντασίας λαμβάνοντες. 93 Εἰ τῶν λογισμῶν οἱ μὲν καθαροί εἰσιν, οἱ δὲ ἀκάθαρτοι καὶ εἰ μὲν τῶν γραμμῶν αἱ μὲν εὐθεῖαι καλοῦνται, αἱ δὲ κεκλασμέναι εὐθεῖαι, γωνία δέ ἐστιν κεκλασμένη εὐθεῖα, γωνία ἄρα νοητή ἐστιν ἀκάθαρτος λογισμός. Τὸ οὖν παρὰ πᾶσαν γωνίαν ἐνεδρεύειν τὴν κακίαν δηλοῖ τὸ διὰ πάντων τῶν ἀκαθάρτων λογισμῶν αὐτὴν ἐξαπατᾶν τὴν ψυχήν. Φίλημα δὲ δαιμονιῶδές ἐστιν νόημα ἐμπαθὲς πρὸς αἰσχρὰν ἐργασίαν τὴν ψυχὴν ἐκκαλούμενον. 94 7, 15 ἕνεκα τούτου ἐξῆλθον εἰς συνάντησίν σου· ποθοῦσα τὸ σὸν πρόσωπον εὕρηκά σε· 7, 16 κειρίαις τέτακα τὴν κλίνην μου· ἀμφιτάποις δὲ ἔστρωκα τοῖς ἀπ' Αἰγύπτου· 7, 17 διέρραγκα τὴν κοίτην μου κρόκῳ· τὸν δὲ οἶκόν μου κινναμώμῳ Ἡ κακία ζητεῖ τὸ πρόσωπον τῆς ψυχῆς ἡμῶν καταισχῦναι διὰ τῶν κειριῶν καὶ τῆς κλίνης καὶ τῶν ἀμφιτάπων καὶ τοῦ κρόκου καὶ τοῦ κινναμώμου, ἅπερ κακὰ καὶ διάφορα πάθη σημαίνει παρὰ τοῖς ἐφευρεταῖς γινόμενα τῶν κακῶν. 95 7, 19 οὐ γὰρ πάρεστιν ὁ ἀνήρ μου ἐν οἴκῳ· πεπόρευται δὲ ὁδὸν μακράν, 7, 20 ἔνδεσμον ἀργυρίου λαβὼν ἐν χειρὶ αὐτοῦ· δι' ἡμερῶν πολλῶν ἐπανήξει εἰς τὸν οἶκον αὐτοῦ Εἰ «δι' ἡμερῶν πολλῶν ἐπανήξει εἰς τὸν οἶκον αὐτοῦ», πάνυ πνευματικῶς ἐνατενίσας τῇ οἰκονομίᾳ ὁ Παῦλος ἔσχατον ἐχθρὸν γράφει καταργεῖσθαι τὸν θάνατον. 96 7, 22.1 ὁ δὲ ἐπηκολούθησεν αὐτῇ κεπφωθείς Τῶν ἐρῳδιῶν τρία γένη εἰσίν, ὅ τε κέπφος καὶ ὁ λευκὸς καὶ ὁ ἀστερίας καλούμενος. Τούτων ὁ κέπφος χαλεπῶς εὐνάζεται καὶ ὀχεύει· κράζει τε γὰρ καὶ ὀχεύων αἷμα, ὥς φασιν, ἀφίησι ἐκ τῶν ὀφθαλμῶν καὶ τίκτει φαύλως καὶ ὀδυνηρῶς. Ταῦτα μὲν οὖν ἀπὸ τῶν τοῦ Ἀριστοτέλους ἐκ Τῶν περὶ τὰ ζῷα ἱστοριῶν παρεθήκαμεν. Ἔοικε δὲ ἡ γραφὴ ἀπὸ τῆς ἱστορίας τοῦ ζῴου τοῦ κέπφου τὴν λέξιν πεποιηκέναι τοῦ πειθουμένου τῇ πόρνῃ γυναικί, κεπφουμένου καὶ ἐξομοιουμένου τῷ ὀρνέῳ δι' ἀκολασίαν. [Οἷον διακινηθείς.] 97 7, 26 πολλοὺς γὰρ τρώσασα καταβέβληκεν καὶ ἀναρίθμητοί εἰσιν, οὓς πεφόνευκεν Τιτρώσκει μὲν ἡμᾶς τοῖς λογισμοῖς· φονεύει δὲ ταῖς ἁμαρτίαις.

98 8, 2 ἐπὶ γὰρ τῶν ὑψηλῶν ἄκρων ἐστίν· ἀνὰ μέσον δὲ τῶν τρίβων

ἕστηκεν Μεταξὺ θρασύτητος καὶ δειλίας ἡ ἀνδρεία ἕστηκεν. 99 8, 3 παρὰ γὰρ πύλαις δυναστῶν παρεδρεύει· ἐν δὲ εἰσόδοις ὑμνεῖται Τὴν σοφίαν ποτὲ μὲν ἐν ἐξόδοις, ποτὲ δὲ ἐν εἰσόδοις ὑμνεῖσθαί φησιν, τουτέστι παρὰ τοῖς ἐξερχομένοις ἀπὸ τῆς κακίας καὶ εἰσερχομένοις εἰς τὴν ἀρετήν· ἔξοδον γὰρ καὶ εἴσοδον τὸν ἐξερχόμενον καὶ εἰσερχόμενον ὀνομάζει. Πολλάκις δὲ ἐσημειωσάμεθα τὴν συνήθειαν αὐτοῦ ταύτην, ὅτι ἀπὸ τῶν ἕξεων ὀνομάζει τοὺς κεκτημένους τὰς ἕξεις ἤτοι τὰς ἀρίστας ἢ τὰς χειρίστας. 100 8, 5 νοήσατε, ἄκακοι, πανουργίαν· οἱ δὲ ἀπαίδευτοι, ἔνθεσθε καρδίαν Καρδίαν ἐνταῦθα τὴν ἀρετὴν εἴρηκεν τὴν ἐπισυμβαίνουσαν τῇ καρδίᾳ. 101 8, 10.1-2 λάβετε παιδείαν καὶ μὴ ἀργύριον καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασμένον ... 8, 11.1 κρείσσων γὰρ σοφία λίθων πολυτελῶν Τὴν σοφίαν ἐνταῦθα ὡς γένος ἔλαβε τῆς παιδείας καὶ τῆς γνώσεως· παιδείαν γὰρ καὶ γνῶσιν προτάξας, ἐπάγει· «κρεῖσσον γὰρ σοφία λίθων πολυτελῶν», ὡς τῆς παιδείας καὶ τῆς γνώσεως περιεχομένης ἐν τῇ σοφίᾳ, ἥτις ἐστὶν πρῶτον χάρισμα τοῦ πνεύματος τοῦ ἁγίου, εἴπερ «διὰ τοῦ πνεύματος δίδοται λόγος σοφίας». Τὸ δ' αὐτὸ τοῦτο λέγεται καὶ πνεῦμα υἱοθεσίας. 102 8, 13.1-2 φόβος κυρίου μισεῖ ἀδικίαν, ὕβριν τε καὶ ὑπερηφανίαν καὶ ὁδοὺς πονηρῶν Σημειωτέον ὅτι ἀδικίαν καὶ ὕβριν καὶ ὑπερηφανίαν τὸν ἄδικον καὶ ὑβριστὴν καὶ ὑπερήφανον λέγει, ἀπὸ τῆς χειρίστης ἕξεως ὀνομάζων αὐτόν.