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are warmed; so also those who are in harmony according to the spirit. For where two or three are gathered in my name, there I am in the midst of them, says the Lord, granting clearly the warmth of the Holy Spirit. "And if one be overpowered, the two will stand against him." Again from things that happen in the sensible world he teaches us a spiritual principle. For just as if someone should attack two walking together in harmony in the marketplace or in the desert, the two are safer for repelling the attacker; so you will understand also in the case of spiritual contemplation. For having taught the things concerning the soul and the body, since the Apostle mentions three things, saying: May your whole spirit and soul be kept; he sets out the matters of the principle more perfectly, and says, that if the one is overcome, that is, the mind of the flesh, the soul, being joined to the spirit, bridles the body, so that it too may obey the spiritual movements of the soul. But it must be known that man is said to consist of three things, soul, and body, and spirit, the spirit not being something other than the soul in essence; for there are not two rational principles in man; but conceptually we say the spirit is something other than the soul, calling the more mobile and higher part of the soul spirit. This, I think, is also the mind, as we noted in Esdras. Or also thus, Spirit is the spiritual gift that illumines and brightens our soul; which we received from the divine inbreathing. And while we preserve the "according to the image," we have the spiritual gift whole; but when we sin we are deprived of the gift. This therefore, I think, the Apostle prays for, that we may remain whole, as we were from the beginning, having a pure body and soul, and preserving the spiritual gift clean. Otherwise: The movements of the soul are divided into the rational, and the spirited, and the appetitive. If therefore these are in harmony in a praiseworthy way, both the spirit is moved according to nature against passions and demons, and the appetite desires better things. For which reason Daniel was also called a man of desires. And the rational part does each thing with justice, skillfully holding the reins of the spirited and the appetitive parts. But if it should happen that through the pleasure of nature the spirited or the appetitive part is moved in a disorderly way, the two that are pure and in harmony, the rational, let us say, and the appetitive, overcome the spirited part; or also 93.533 the opposite. Thus therefore the two who are well in harmony enslave the one who resists badly. "And a threefold cord will not be quickly broken." Again from the three-stranded rope he sets forth spiritual principles; and first he teaches love, binding us together in harmony. Soul, and body, and spirit in harmony are not quickly broken by the attack of the enemy. Otherwise: The rational, and spirited, and appetitive parts, being purified in unity, preserve the soul unharmed. Otherwise: Those who believe in the consubstantial Trinity, Father, and Son, and Holy Spirit, are invincible to their opponents. "Better is a poor and wise child than an old and foolish king, who no longer knows how to take advice. For he came from the prison house to reign, though in his own kingdom he was born poor." The child in appearance is not as honored as the old man; nor the poor man as the king. Comparing therefore wisdom and foolishness, the incomparability of wisdom clearly, he says, is that it is good to be both a child and poor, but wise nonetheless, than old and a king, but foolish. For the foolish man did not know that wisdom is able to make a king out of one who is a servant and a prisoner. And the proof is from Joseph, whom, though he was young, and sold for silver, and a prisoner, the God-given wisdom he possessed made ruler of Egypt. And this wisdom makes the wise man when he reigns to be of a moderate mind, and neither to be elated, nor puffed up by his rank. For he who is poor according to God, neither in palaces, nor in an abundance of wealth, ceases from being poor, being blessed and poor in spirit. Otherwise: Of the

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θερμαίνονται· οὕτω καὶ οἱ κατὰ πνεῦμα συμφωνοῦντες· Ὅπου γάρ εἰσι δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν, φησὶν ὁ Κύριος, τὴν τοῦ ἁγίου δὲ δηλονότι δωρούμενος Πνεύματος θέρμην. "Καὶ ἐὰν ἐπικραταιωθῇ ὁ εἷς, καὶ οἱ δύο συστήσονται κατέναντι αὐτοῦ." Πάλιν ἐκ τῶν αἰσθητῶν συμβαινόντων πνευματικὸν ἡμᾶς διδάσκει θεώρημα. Ὥσπερ γὰρ ἐὰν ἐν ἀγορᾷ ἢ ἐν ἐρήμῳ ὁμοψύχως δύο βαδιζόντων ἐπέλθοι τις αὐτοῖς, ἀσφαλέστεροι τυγχάνουσιν οἱ δύο πρὸς τὸ ἀποκρούσασθαι τὸν ἐπελθόντα· οὕτω νοήσεις καὶ κατὰ τὴν θεωρίαν. ∆ιδάξας γὰρ τὰ περὶ ψυχῆς καὶ σώματος, ἐπειδή περ ὁ Ἀπόστολος τριῶν μέμνηται λέγων· Ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ τηρηθείη· ἐντελέστερον τὰ τοῦ θεωρήματος ἐκτίθεται, καί φησιν, ὅτι ἐὰν ὁ εἶς ἐπικρατηθῇ, τουτέστι τὸ φρόνημα τῆς σαρκὸς, ἡ ψυχὴ συναπτομένη τῷ πνεύματι, χαλιναγωγῇ τὸ σῶμα, ἐφ' ᾧ καὶ αὐτὸ πείθεσθαι τοῖς πνευματικοῖς τῆς ψυχῆς κινήμασιν. Ἰστέον δὲ ὡς ἄνθρωπος λέγεται ἐκ τριῶν συνεστάναι, ψυχῆς, καὶ σώματος, καὶ πνεύματος, οὐχ ἑτέρου τινὸς ὄντος τοῦ πνεύματος παρὰ τὴν ψυχὴν κατ' οὐσίαν· οὐδὲ γὰρ δύο λογικὰ ἐν τῷ ἀνθρώπῳ· ἀλλὰ κατ' ἐπίνοιαν ἄλλο λέγομεν εἶναι τὸ πνεῦμα παρὰ τὴν ψυχὴν, τὸ εὐκινητότερον καὶ ἀνώτερον τῆς ψυχῆς πνεῦμα καλοῦντες. Τοῦτο, οἷμαι, ἐστὶ καὶ ὁ νοῦς, ὡς ἐν τῷ Ἔσδρᾳ ἐσημειωσάμεθα. Ἢ καὶ οὕτως, Πνεῦμά ἐστι τὸ πνευματικὸν χάρισμα τὸ καταυγάζον καὶ διαλαμπρῦνον ἡμῶν τὴν ψυχήν· ὅπερ ἐκ τῆς θείας ἐμφυσήσεως ἐλάβομεν. Καὶ σώζοντες μὲν τὸ κατ' εἰκόνα, ὁλόκληρον ἔχομεν καὶ τὸ πνευματικὸν χάρισμα· ἁμαρτάνοντες δὲ ζημιούμεθα τὸ δῶρον. Τοῦτο οὖν, οἶμαι, ἐπεύχεται ὁ Ἀπόστολος, μένειν ἡμᾶς ὁλοκλήρους, ὡς ἐξ ἀρχῆς ἐγενόμεθα, ἁγνὸν ἔχοντας σῶμα καὶ ψυχὴν, καὶ καθαρὸν τὸ πνευματικὸν διασώζοντας χάρισμα. Ἄλλως· Εἰς λογιστικὸν, καὶ θυμικὸν, καὶ ἐπιθυμητικὸν διαιρεῖται τῆς ψυχῆς τὰ κινήματα. Ἐὰν οὖν ἐπαινετῶς ὁμονοῶσι ταῦτα, καὶ ὁ θυμὸς κατὰ φύσιν κινεῖται κατὰ παθῶν καὶ δαιμόνων, καὶ ἡ ἐπιθυμία τῶν κρειττόνων ὀρεγομένη. Ἐφ' ᾧ καὶ ∆ανιὴλ ἀνὴρ ἐπιθυμιῶν ἐκαλεῖτο. Καὶ τὸ λογιστικὸν ἕκαστα μετὰ τοῦ δικαίου πράττει, θυμὸν καὶ ἐπιθυμίαν εὐτέχνως ἡνιοχούμενος. Εἰ δὲ συμβῇ διὰ τὸ τέρπον τῆς φύσεως τὸν θυμὸν ἢ τὴν ἐπιθυμίαν ἀτάκτως κινηθῆναι, τὰ δύο καθαρεύοντα καὶ συμφωνοῦντα, τὸ λογιστικὸν, φέρε εἰπεῖν, καὶ τὸ ἐπιθυμητικὸν περιγίγνονται τοῦ θυμικοῦ· ἢ καὶ τὸ 93.533 ἔμπαλιν. Οὕτως οὖν οἱ δύο καλῶς ὁμονοοῦντες τὸν κακῶς ἀντιπράττοντα καταδουλοῦνται. "Καὶ τὸ σπαρτίον τὸ ἔντριτον οὐ ταχέως ἀποῤῥαγήσεται." Πάλιν ἐκ τοῦ τριπλόκου σχοινίου πνευματικὰ παραπέμπει θεωρήματα· καὶ πρῶτον μὲν ἀγάπην ἐκδιδάσκει, συνδέων ἡμᾶς εἰς ὁμόνοιαν. Ψυχὴ, καὶ σῶμα, καὶ πνεῦμα ὁμονοοῦντα οὐ ταχέως ὑπὸ τῆς τοῦ ἐχθροῦ προσβολῆς διαῤῥήγνυνται. Ἄλλως· Τὸ λογιστικὸν, καὶ θυμικὸν, καὶ ἐπιθυμητικὸν ἑνότητι καθαιρόμενα ἀβλαβῆ τὴν ψυχὴν διασώζουσιν. Ἄλλως· Οἱ εἰς τὴν ὁμοούσιον Τριάδα πιστεύοντες, Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, ἄμαχοί τινες τοῖς ἀνθεστηκόσι τυγχάνουσιν. "Ἀγαθὸς παῖς πένης καὶ σοφὸς ὑπὲρ βασιλέα πρεσβύτερον καὶ ἄφρονα, ὃς οὐκ ἔγνω τοῦ προσέχειν ἔτι· ὅτι ἐξ οἴκου τῶν δεσμίων ἐξελεύσεται βασιλεῦσαι, ὅτι καί γε ἐν βασιλείᾳ αὐτοῦ ἐγενήθη πένης." Ὁ παῖς κατὰ τὸ φαινόμενον οὐχ οὕτως ἔντιμος ὡς ὁ πρεσβύτης· ἀλλ' οὐδὲ ὁ πένης ὡς ὁ βασιλεύς. Παραβάλλων τοίνυν σοφίαν καὶ ἀφροσύνην, τὸ ἀσύγκριτον τῆς σοφίας δήλως, φησὶν, ὅτι καλὸν τὸ εἶναι καὶ παῖδα καὶ πένητα, σοφὸν δὲ ὅμως, ἢ γέροντα καὶ βασιλέα, ἄφρονα δέ. Ὁ γὰρ ἄφρων οὐκ ἐπέγνω ὅτι δυνατή ἐστι σοφία, καὶ οἰκέτην ὄντα, καὶ δεσμώτην, βασιλέα ἀναδεῖξαι. Καὶ ἡ ἀπόδειξις ἐκ τοῦ Ἰωσὴφ, ὃν καὶ νέον ὄντα, καὶ ἀργυρώνητον γενόμενον, καὶ δεσμώτην, ἡ προσοῦσα θεόσδοτος σοφία Αἰγύπτου δυνάστην ἀνέδειξε. Αὕτη δὲ ἡ σοφία βασιλεύοντα τὸν σοφὸν μετριόφρονα παρασκευάζει, καὶ οὔτε ἐπαίρεσθαι, οὔτε τυφοῦσθαι ἐκ τοῦ ἀξιώματος. Ὁ γὰρ κατὰ Θεὸν πένης, οὔτε ἐν βασιλείοις, οὔτε ἐν περιουσίᾳ πλούτου ἐξίσταται τοῦ εἶναι πένης, μακάριος ὢν καὶ πτωχὸς τῷ πνεύματι. Ἄλλως· Τοῦ