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to repel a heavy intention not entirely by force. A good end of words is better than its beginning, a patient man is better than a proud in spirit. The end of the words already has something better than the beginning of the words. He who begins a word—so that you may take the word here as the effective one, the practical one—it is uncertain if he will finish the word, if he will act according to the word. But he who has already arrived at the very end of the words—the end of the word, for which it comes into being, not to which a word is directed. A word is spoken so that a deed may come to be or so that k... ... ... ... ... ... ... ... for those who hear, then, there is an end ... ... ... ... ... ... ... ... the word forbids the end th... ... ... ... ... ... ... ... men. For it is said, "by your words you will be justified, and by your words you will be condemned," so that to be justified ... ... ... ... ... ... ... the end of blameworthy words ... ... ... ... ... ... ... ... to be. Therefore, of the introduction t... ... ... ... ... ... ... ... for it happens that the one who began ... ... ... ... ... ... ... ... to be, for which the words are. A patient man is better than a proud in spirit. Proud in spirit he calls the boaster, t... ... ... ... ... ... ... ...rismou which the Savior said ... ... ... ... ... ... ... And it has often been said that 'spirit' signifies the mind, as in 'a virgin holy in body and in spirit'; wherefore to love e... ... ... ... ... ... ... ... arrogant in spirit is ... ... ... ... ... ... ...nos the patient man does not become proud in spirit, he is not arrogant. Often, at least, when teaching someone who is not quick in understanding, he patiently presents the teaching; and when rebuking, he does likewise. He does not give up after one or two rebukes, but also brings health in another way. This patient man, therefore, is better than the stiff-necked and "proud in spirit." Many, at least, when teaching some lesson, if one speaks more slowly, say: "Ah, scum, be gone, you can do nothing." eper... the anagogical meaning? This itself is an anagogical meaning. But since you want this: the patient one is he from the gentiles who believes in the Savior, while the proud in spirit is the people of the circumcision who say: "We have no king but Caesar"; "We are disciples of Moses." Than this proud in spirit people from the Hebrews, the one from the gentiles who has become patient by having come to know his own situation, that he was "having no hope and without God in the world," is to be preferred to that one. Be not hasty in your spirit to be angry, for anger rests in the bosom of fools. 206 ... ... ... ... ... ... ... ... ... of the spirit thus that mo ... ... ... ... ... ... ... ... ... he sins in spirit ... ... ... ... ... ... ... ...en. For they are from what is present ... ... ... ... ... ... but also having constituted and ... ... ... ... ... ... ... ...peripoioustin or by pleasure ... ... ... ... ... ... ... ... be not hasty with reasoning to be angry ... ... ... ... ... ...n because God is angry and says to me ... ... ... ... ... ... man is composed of soul and body ... ... ... ... ... ... ... ...to of soul alone being made ... ... ... ... ... ... ... ... wisdom the presence of the spirit this ... ... ... ... ... ... ... ... ... thus bestowing a favor, he thinks ... ... ... ... ... ... ... ... and if anything sent from God ... ... ... ... ... ... ... ...menos the "soulish man" does not receive this very thing ... ... thus is said also the phrase "does not receive the things of the spirit"; not nature ...loi ap...ni... ... ... ... he considers the things of the spirit "foolishness."

For he seems not to want to be a fool. He does not receive the things that prove him a fool, as he thinks. This one, therefore, does all things in soul; but he who has ascended beyond this and acts with divine reasoning or simply with reasoning, this one acts in spirit. This knowledge, therefore, I say is not properly knowledge, but the one that appears to be abused by those who use it. For anger rests in the bosom of fools. He who is not foolish, but wise and careful of his prudence, even if something appears or is heard or moves his anger, it only goes as far as a preliminary passion. For in many places of the divine teachings, the bosom signifies the ruling faculty, as when it says: "this their scorn in the land of Egypt is in their bosom." so also is it said in other places

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βαρεῖαν̣ ἐκ̣κ̣ρ̣οῦσ̣αι πρόθεσιν μὴ πάνυ παγκρατ̣η῀̣. ἀγαθὴ ἐσχάτη λόγων ὑπὲρ ἀρχὴν αὐτοῦ, ἀγαθὸν μακρόθυ μος ὑπὲρ ὑψηλὸν πνεύματι. τὸ τέλος τω῀̣ν λόγων μᾶλλον ἔχει ἤδη τι ἀγαθὸν υ῾̣π̣ε`̣ρ τὴν ἀρχὴν τῶν λό γων. ὁ ἀρχόμενος λ̣όγου, ἵνα τὸν λόγον ὧδε τὸν ἐνεργῆ λάβῃς, τὸν πραγ ματικόν, ἀδήλως ἔχει, εἰ τελε´̣σει τὸν λόγον, εἰ πράξει κατὰ τὸν λόγον. ὁ δὲ ἤδη εἰς αὐτὸ τὸ τέλος ἀφιγμένος τῶν λόγων-τέλος τοῦ λόγου, 205 ὑπὲρ οὗ γίνεται, οὐ πρὸς ὃ λόγος. λέγεται λόγος ἵνα γένηται πρᾶγμα ἢ ἵνα κ····· ····· ····· ····· ····· ····· ····· ···· ἀκούουσιν οὖν ἐστιν τέλος ····· ····· ····· ····· ····· ····· ····· ···· ἀπαγορεύει ὁ λόγος τέλος θ̣····· ····· ····· ····· ····· ····· ····· ···· μεν. εἴρηται γὰρ "ἐκ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ", ὥστε τὸ δικαιωθ̣ῆναι ····· ····· ····· ····· ····· ····· ····· τέλος τῶν ψεκτω῀̣ν̣ λόγων ····· ····· ····· ····· ····· ····· ····· ··· εἶναι. τῆς εἰσαγωγῆς οὖν τ̣····· ····· ····· ····· ····· ····· ····· · συμβαί νει γὰρ τὸν ἀρξάμενον ····· ····· ····· ····· ····· ····· ····· ···· εἶναι, ὑπὲρ οὗ οἱ λόγοι. ἀγαθὸν μακρόθυμος ὑπὲρ ὑψηλὸν πνεύματι. ὑψηλὸν πνεύματι λέγει τὸν ἀλάζονα, τ̣····· ····· ····· ····· ····· ····· ····· ····ρισμου ου εἶπεν ὁ σωτὴρ ····· ····· ····· ····· ····· ····· ···· πολλάκις τε ἐλέχθη ὅτι πνεῦμα τὴν γνώμην σημαίνει κατὰ τὴν σώματι καὶ πνεύματι ἁγίαν παρθένον· διὸ φιλεῖν ε····· ····· ····· ····· ····· ····· ····· ···· ρηφανος ἐν πνεύματι ἐστι`̣ν ····· ····· ····· ····· ····· ····· ····νος ὁ μακρόθυμος οὐχ ὑψ̣ηλο`̣ς τῷ πνεύματι γίνεται, οὐκ ἔστιν ὑπερήφανος. πολλάκις γοῦν παιδεύων τινὰ μὴ ὀξύνοντα κατὰ τὴν νόησιν μακροθύμως προσάγει τὴν διδασκαλίαν· καὶ ἐπιτιμῶν ὁμοίως ποιεῖ. οὐκ ἀπὸ μίας ἐπι τιμίας ἢ δευτέρας ἀπαγορεύει, ἀλλὰ καὶ ἄλλως προσάγει τὴν ὑγείαν. οὗτος οὖν ὁ μακρόθυμος τοῦ ὑψαυχένου καὶ "ὑψηλοῦ τῷ πνεύματι" ἀγαθότερός ἐστιν. πολλοὶ γοῦν λέγοντές τισιν μάθησιν, ἐὰν βραδύτερον λέγῃ, λέγου σιν· "ἆ, κάθαρμα, ὕπαγε, οὐδὲν δύνῃ". ἐπερ· τὴν ἀναγωγήν; ἀναγωγή ἐστιν αὐτό. ε᾿̣π̣ειδὴ δὲ θέλεις τοῦτο· μακρόθυμός ἐστιν ὁ ἀπὸ τῶν ἐθνῶν πιστεύων τῷ σωτῆρ̣ι̣, ὑψηλὸς δὲ πνεύματί ἐστιν ὁ ἐκ περιτο μῆς λαὸς ὁ λέγων· "οὐκ ἔχομεν βασιλε´̣α ε̣ι᾿̣ μὴ Καίσαρα"· "τοῦ Μωϋσέως μαθηταί ἐσμεν". τούτου τοῦ ὑψηλοῦ τῷ π̣ν̣εύματι τ̣οῦ ἐξ Ἑβραίων λαοῦ ὁ ἀπὸ τῶν ἐθνῶν μ̣α̣κρόθυμος γενόμενος διὰ τ̣ὸ ἐγνωκέναι τὰ καθ' ἑ αυτόν, ὅτι "ἐλπίδα μὴ ἔχων καὶ ἀ´̣θεος ἐν τῷ κόσμῳ", προ̣κριτ̣ε´̣ος ἐκεί νου. μὴ σπεύσῃς ἐν πνεύματι τοῦ θυμοῦσθαι, ὅτι θυμὸς ἐν κόλ πῳ ἀφρ̣όνων ἀναπαύεται. 206 ····· ····· ····· ····· ····· ····· ····· ····· τοῦ πνεύματος οὕτω ἐκεῖνο τὸ μο ····· ····· ····· ····· ····· ····· ····· ····· ε᾿̣κεῖνος ε᾿̣ν̣ π̣νεύματι ἁμαρτάνει ····· ····· ····· ····· ····· ····· ····· ·····ε̣ν̣. εἰσὶν γὰρ ἐκ τοῦ παριστα μένου ·········· ····· ····· ····· ····· ···· δὲ καὶ σ̣υ̣νσ̣τήσαντες καὶ ····· ····· ····· ····· ····· ····· ····· ··περ̣ιποιοῦσιν η ὑπὸ ἡδονῆς ····· ····· ····· ····· ····· ····· ····· ···· μὴ σπεύσῃ σὺν λογισμῷ θυ μοῦσθαι ····· ····· ····· ····· ····· ····· ··ν ὅτι ὁ θεὸς ὀργίζεται καὶ ἐμοὶ λέγει ····· ····· ····· ····· ····· ····· σύνκειται ο῾̣ ἄνθρωπος ἐκ ψυχῆς καὶ σώματος ····· ····· ····· ····· ····· ····· ····· ·····τ̣ο ψυχῆς μόνης γινομέ νης ····· ····· ····· ····· ····· ····· ····· σοφία τἡ παρουσία πνεύματος οὗτος ····· ····· ····· ····· ····· ····· ····· ··· οὑ´̣τ̣ω̣ χαριζόμενος νομίζει ····· ····· ····· ····· ····· ····· ····· ···· καὶ ἐὰν θεόπεμπτόν τι ····· ····· ····· ····· ····· ····· ····· ····μ̣ενος οὐ δέχεται αὐτὸ τοῦτο ὁ "ψυχικὸς ἄνθρωπος" ··············· ··λέγεται οὕτω καὶ τὸ "οὐ δέχεται τὰ τοῦ πνεύματος"· οὐ φύσιν ··λ̣ο̣ι̣ απ̣·ν̣·ι̣····· ····· ···· "μ̣ωρίαν" η῾̣γ̣εῖται τὰ τοῦ πνεύματος.

δοκεῖ γὰρ μὴ θέλειν μῶρος εἶναι. οὐ δέχεται τὰ μῶρον αὐτόν, ὡς οἴεται, ἀπο̣δεικ̣νύντα. οὗτος οὖν ἐν ψυχῇ πάντα ποιεῖ· ὁ δὲ ὑπεραναβεβηκὼς τοῦτο̣ καὶ σὺν θείῳ λογισμῷ πράττων ἢ ἁπαξα πλῶς λογισμῷ, οὗτος ἐν πνεύματι ποιεῖ. ταύτην οὖν λέγω τὴν ἐπιστήμην οὐ κυρίως οὖσαν ἐπιστήμην, ἀλλὰ τὴν φαινομένην τοῖς χρωμένοις αὐτῇν κακοῦσθαι. ὅτι θυμὸς ἐν κόλπῳ ἀφρόνων ἀναπαύεται. ὁ μὴ ἄφρων, ἀλλὰ σοφὸς καὶ ἐπιμελόμενος φ̣ρον̣ήσ̣εως, κ̣ἄν ποτε φανέντος τινὸς ἢ ἀκουσθέντος ἢ κινοῦντος θ̣υμόν, μέχρι προπαθείας γίνεται. πολ λαχοῦ γὰρ τῶν θείων παιδευμάτων ὁ κόλπος τὸ ἡγεμονικὸν σημαίνει, ὡς ἐὰν λέγῃ· "οὗτος ὁ φαυλισμὸς αὐτῶν ἐν γῇ Αἰγύπτου εἰς κόλπον αὐτῶν". οὕ τω καὶ ἐν ἄλλοις λέγεται