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of cares on account of the body's lack and need, but for the body itself to be excluded from the fellowship in the things rightly done, for which it shared the labors in this life. And indeed, when misdeeds are judged, justice is not preserved for the soul, if it alone should pay the penalty for the things in which it transgressed while the body was troubling it and drawing it to its own appetites or movements, sometimes by being carried away and by stealth, sometimes by a more violent pull, and at other times by cooperation as a favor and for the care of its constitution. Or how is it not unjust for the soul to be judged by itself for those things for which, according to its own nature, it has no appetite, no motion, no impulse, such as of lust or violence or greed [injustice] and the wrongdoings connected with these? For if most of such evils happen from people not mastering the troubling passions, and they are troubled by the body's lack and need and by the concern and care for it (for on account of these things is all possession and before it, use, and further, marriage and all the actions of life, in and concerning which are considered both the transgression and its opposite), where is it just, in those things in which the body is the first to be affected and draws the soul to sympathy and fellowship with the actions to which it is moved, for the soul alone to be judged, and for the appetites and the pleasures, and further, fears and griefs, in which everything that is not moderate is liable to judgment, to have their motion from the body, but for the sins resulting from these and the punishments for the things sinned to be brought upon the soul alone, which by itself neither needs any such thing, nor desires it, nor fears it, nor suffers any such thing as a human being is constituted to suffer? But even if we should posit the passions to belong not to the body alone, but to the human being, speaking correctly because his life is one from both, we will surely not say that these also belong to the soul, whenever we examine its own nature purely. For if it is altogether without need of any food, it would never desire those things which it in no way needs for its being, nor would it be impelled towards any of those things which it is by nature not able to use at all. Nor indeed would it be grieved by a lack of money or possessions, as things that do not belong to it at all. And if it is also superior to corruption, it fears nothing at all as destructive of itself; for it does not dread famine, or disease, or maiming, or outrage, or fire, or iron, since it cannot suffer from these anything harmful or painful, as neither bodies nor bodily powers can touch it at all. But if it is absurd to attribute the passions specifically to souls, to bring the sins resulting from these and the punishments for them upon the souls alone is exceedingly unjust and unworthy of the judgment of God. And in addition to what has been said, how is it not absurd that virtue and

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μελημάτων διὰ τὴν τοῦ σώματος ἔνδειάν τε καὶ χρείαν, ἐκπίπτειν δὲ αὐτὸ τὸ σῶμα τῆς ἐπὶ τοῖς κατορθωθεῖσι κοινωνίας, ὑπὲρ ὧν τοὺς ἐν τῇ ζωῇ συνδιήνεγκεν πόνους. καὶ μὴν καὶ πλημμελημάτων κρινομένων οὐ σῴζεται τῇ ψυχῇ τὸ δίκαιον, εἴ γε μόνη τίνοι δίκην ὑπὲρ ὧν ἐνοχλοῦντος τοῦ σώματος καὶ πρὸς τὰς οἰκείας ὀρέξεις ἢ κινήσεις ἕλκοντος ἐπλημμέλησεν ποτὲ μὲν κατὰ συναρπαγὴν καὶ κλοπήν, ποτὲ δὲ κατά τινα βιαιοτέραν ὁλκήν, ἄλλοτε δὲ κατὰ συνδρομὴν ἐν χάριτος μέρει καὶ θεραπείας τῆς τούτου συστάσεως. ἢ πῶς οὐκ ἄδικον τὴν ψυχὴν κρίνεσθαι καθ' ἑαυτὴν ὑπὲρ ὧν οὐδ' ἡντινοῦν ἔχει κατὰ τὴν ἑαυτῆς φύσιν οὐκ ὄρεξιν οὐ κίνησιν οὐχ ὁρμήν, οἷον λαγνείας ἢ βίας ἢ πλεονεξίας [ἀδικίας] καὶ τῶν ἐπὶ τούτοις ἀδικημάτων; εἰ γὰρ τὰ πλεῖστα τῶν τοιούτων γίνεται κακῶν ἐκ τοῦ μὴ κατακρατεῖν τοὺς ἀνθρώπους τῶν ἐν- οχλούντων παθῶν, ἐνοχλοῦνται δὲ ὑπὸ τῆς τοῦ σώματος ἐνδείας καὶ χρείας καὶ τῆς περὶ τοῦτο σπουδῆς καὶ θεραπείας (τούτων γὰρ ἕνεκεν πᾶσα ἡ κτῆσις καὶ πρὸ ταύτης ἡ χρῆσις, ἔτι δὲ γάμος καὶ ὅσαι κατὰ τὸν βίον πράξεις, ἐν οἷς καὶ περὶ ἃ θεωρεῖται τό τε πλημμελὲς καὶ τὸ μὴ τοιοῦτον), ποῦ δίκαιον ἐν οἷς πρωτοπαθεῖ τὸ σῶμα καὶ τὴν ψυχὴν ἕλκει πρὸς συμπάθειαν καὶ κοινωνίαν τῶν ἐφ' ἃ κινεῖται πράξεων, αὐτὴν κρίνεσθαι μόνην, καὶ τὰς μὲν ὀρέξεις καὶ τὰς ἡδονάς, ἔτι δὲ φόβους καὶ λύπας, ἐφ' ὧν πᾶν τὸ μὴ μέτριον ὑπό- δικον, ἀπὸ τοῦ σώματος ἔχειν τὴν κίνησιν, τὰς δὲ ἐκ τούτων ἁμαρτίας καὶ τὰς ἐπὶ τοῖς ἡμαρτημένοις τιμωρίας ἐπὶ τὴν ψυχὴν φέρεσθαι μόνην τὴν μήτε δεομένην τοιούτου τινὸς μήτε ὀρεγομένην μήτε φοβουμένην ἢ πάσχουσάν τι τοιοῦτον καθ' ἑαυτὴν οἷον πάσχειν πέφυκεν ἄνθρωπος; ἀλλὰ κἂν μὴ μόνου τοῦ σώματος, ἀνθρώπου δὲ θῶμεν εἶναι τὰ πάθη, λέγοντες ὀρθῶς διὰ τὸ μίαν ἐξ ἀμφοτέρων εἶναι τὴν τούτου ζωήν, οὐ δήπου γε καὶ τῇ ψυχῇ ταῦτα προσήκειν φήσομεν, ὁπόταν καθαρῶς τὴν ἰδίαν αὐτῆς ἐπισκοπῶμεν φύσιν. εἰ γὰρ πάσης καθάπαξ τροφῆς ἐστιν ἀνενδεής, οὐκ ἂν ὀρεχθείη ποτὲ τούτων ὧν οὐδαμῶς δεῖται πρὸς τὸ εἶναι, οὐδ' ἂν ὁρμήσειεν ἐπί τι τούτων οἷς μηδ' ὅλως χρῆσθαι πέφυκεν· ἀλλ' οὐδ' ἂν λυπηθείη δι' ἀπορίαν χρημάτων ἢ κτημάτων ὡς οὐδὲν αὐτῇ προσηκόντων. εἰ δὲ καὶ φθορᾶς ἐστι κρείττων, οὐδὲν φοβεῖται τὸ παράπαν ὡς φθαρτικὸν ἑαυτῆς· οὐ γὰρ δέδοικεν οὐ λιμὸν οὐ νόσον οὐ πήρωσιν οὐ λώβην οὐ πῦρ οὐ σίδηρον, ἐπεὶ μηδὲ παθεῖν ἐκ τούτων δύναταί τι βλαβερὸν μηδ' ἀλγεινόν, οὐχ ἁπτομένων αὐτῆς τὸ παράπαν οὔτε σωμάτων οὔτε σωματικῶν δυνάμεων. εἰ δὲ τὸ τὰ πάθη ταῖς ψυχαῖς ἰδιαζόντως προσάπτειν ἄτοπον, τὸ τὰς ἐκ τούτων ἁμαρτίας καὶ τὰς ἐπὶ ταύταις τιμωρίας ἐπὶ μόνας φέρειν τὰς ψυχὰς ὑπερ- βαλλόντως ἄδικον καὶ τῆς τοῦ θεοῦ κρίσεως ἀνάξιον. Πρὸς δὲ τοῖς εἰρημένοις πῶς οὐκ ἄτοπον τὴν μὲν ἀρετὴν καὶ τὴν