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he said the soul is the mother of the mind; for this, he says, through the practical virtues brings the mind forth into the light. By 'soul' he meant the passionate part of the soul, which is divided into anger and desire. For through courage, he says, and temperance we acquire wisdom and the knowledge of God. And courage and temperance are virtues of anger and desire. 259 23, 30 not of those who linger over wine? not of those who track down where drinking parties are? These wines are from the vine of Sodom. 260 23, 31.1-2 Do not be drunk with wine, but associate with righteous men and converse in walks The mind that converses in walks walks worthy of the calling to which it was called. 261 23, 31.3 For if you set your eyes on the bowls and the cups Sin in the thought is like a bowl, but sin in act is like a cup. 262 23, 31.4 Afterward you will walk about more naked than a pestle A pestle strikes many times and does not open the place it strikes. But to the disciples the Lord says: 'Knock, and it will be opened to you.' 263 23, 33 When your eyes see a strange woman, then your mouth will speak perverse things. The mind that has received a foreign thought will ponder evil reasonings; but he who has kept himself will inherit life. 264 23, 34 and you will lie down as in the heart of the sea and like a pilot in a great surge. Carried about by every wind of doctrine. 265 23, 35.3 When will it be dawn, that I may go and seek those with whom I will carouse? The dawn of the soul is the recognition of sin.

266 24, 6 With guidance war is waged, but help is with a deliberative heart

Those who are shipwrecked in the faith do not wage war with guidance against the spirits opposed to theology. But it is possible to say this same thing concerning every virtue; for there is shipwreck concerning temperance and concerning love and concerning freedom from avarice; and likewise concerning each dogma of the catholic and apostolic church, shipwreck occurs. But if one must wage war against the adversaries with guidance, our life on earth is like a naval battle. 267 24, 7.1 Wisdom and good understanding are in the gates of the wise The gates of the wise are the practical virtues through which the wisdom of God enters. 268 24, 9.2 Impurity will be defiled for a pestilent man 24, 10 in an evil day and in a day of affliction, until it should fail If wickedness diminishes virtue, then clearly virtue destroys wickedness; and this will happen in the age to come, until wickedness fails. For he has put 'will be defiled' instead of 'will be destroyed'; and impurity is destroyed either by practice or by harsh punishment. 269 24, 11 Rescue those being led to death, and redeem those being killed; do not spare them. This saying must be used toward those who have been deemed worthy of knowledge and are neglectful of teaching, since many are being led away by wickedness to death. 270 24, 13 Eat honey, son, for the honeycomb is good, that your throat may be sweetened. He eats honey who is benefited from the divine scriptures; but he who brings forth the words from the things themselves, from which the holy prophets and apostles have also received them, eats the honeycomb. And eating honey is for anyone who wishes, but the honeycomb is for the pure alone. 271 24, 15 Do not bring a wicked man to the pasture of the righteous, nor be deceived by the satisfaction of the belly. Do not betray God for the sake of pleasure; for He is the pasture of the righteous and will not abandon you. 272 24, 17 If your enemy falls, do not rejoice over him; and in his stumbling do not be exalted, 24, 18 because the Lord will see and it will not be pleasing to him, and he will turn his anger away from him. God indeed turns his anger away from the one who has fallen, having mercy on him; but he is angry with the one who is exalted over the fall of his enemy. For everyone who rejoices over a perishing soul is like the devil, who does not want all men to be saved and to come to the knowledge of the truth. But it should be noted that here he has called the enemy 'a man', for whom also

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ψυχὴν εἰπόντος μητέρα τοῦ νοῦ· αὕτη γάρ, φησίν, διὰ τῶν πρακτικῶν ἀρετῶν εἰς φῶς προάγει τὸν νοῦν. Ψυχὴν δὲ ἔλεγεν τὸ παθητικὸν μέρος τῆς ψυχῆς, ὅπερ διαιρεῖται εἰς θυμὸν καὶ ἐπιθυμίαν. ∆ιὰ γὰρ ἀνδρείας, φησί, καὶ σωφροσύνης κτώμεθα σοφίαν καὶ γνῶσιν θεοῦ. Ἀνδρεία δὲ καὶ σωφροσύνη θυμοῦ καὶ ἐπιθυμίας ἐστὶν ἀρεταί. 259 23, 30 οὐ τῶν ἐγχρονιζόντων ἐν οἴνοις; οὐ τῶν ἰχνευόντων ποῦ πότοι γίνονται; Οἱ οἶνοι οὗτοι ἐκ τῆς σοδομιτικῆς εἰσιν ἀμπέλου. 260 23, 31.1-2 μὴ μεθύσκεσθε οἴνῳ, ἀλλὰ ὁμιλεῖτε ἀνθρώποις δικαίοις καὶ ὁμιλεῖτε ἐν περιπάτοις Νοῦς ὁμιλῶν ἐν περιπάτοις ἀξίως περιπατεῖ τῆς κλήσεως ἧς ἐκλήθη. 261 23, 31.3 ἐὰν γὰρ εἰς τὰς φιάλας καὶ τὰ ποτήρια δῷς τοὺς ὀφθαλμούς σου Ἡ μὲν κατὰ διάνοιαν ἁμαρτία ἔοικε φιάλῃ, ἡ δὲ κατ' ἐνέργειαν ποτηρίῳ. 262 23, 31.4 ὕστερον περιπατήσεις γυμνότερος ὑπέρου Πολλὰ κρούει τὸ ὕπερον καὶ οὐκ ἀνοίγει τὸν τόπον ὃν κρούει. Τοῖς δὲ μαθηταῖς ὁ κύριός φησι· «κρούετε καὶ ἀνοιγήσεται ὑμῖν.» 263 23, 33 οἱ ὀφθαλμοί σου, ὅταν ἴδωσιν ἀλλοτρίαν, τὸ στόμα σου τότε λαλήσει σκολιά Νοῦς δεξάμενος ἀλλότριον νόημα μελετήσει λογισμοὺς κακούς· ὁ δὲ τηρήσας ἑαυτὸν κληρονομήσει ζωήν. 264 23, 34 καὶ κατακείσῃ ὥσπερ ἐν καρδίᾳ θαλάσσης καὶ ὥσπερ κυβερνήτης ἐν πολλῷ κλύδωνι Παντὶ ἀνέμῳ τῆς διδασκαλίας περιφερόμενος. 265 23, 35.3 πότε ὄρθρος ἔσται, ἵνα ἐλθὼν ζητήσω μεθ' ὧν συνελεύσομαι; Ὄρθρος ψυχῆς ἐστιν ἐπίγνωσις ἁμαρτίας.

266 24, 6 μετὰ κυβερνήσεως γίνεται πόλεμος, βοήθεια δὲ μετὰ καρδίας

βουλευτικῆς Οἱ περὶ τὴν πίστιν ναυαγοῦντες οὐ μετὰ κυβερνήσεως πολεμοῦσιν τοῖς πνεύμασι τοῖς ἀντικειμένοις τῇ θεολογίᾳ. ∆υνατὸν δὲ καὶ ἐπὶ πάσης ἀρετῆς τὸ αὐτὸ τοῦτο εἰπεῖν· ἔστι γὰρ καὶ περὶ σωφροσύνην ναυάγιον καὶ περὶ ἀγάπην καὶ περὶ ἀφιλαργυρίαν· καὶ περὶ ἕκαστον δὲ δόγμα ὁμοίως τῆς καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας συμβαίνει ναυάγιον. Εἰ δὲ μετὰ κυβερνήσεως πολεμεῖν δεῖ τοῖς ἀντικειμένοις, ναυμαχίᾳ παραπλήσιος ἡμῶν ἐστιν ὁ βίος ἐπὶ τῆς γῆς. 267 24, 7.1 σοφία καὶ ἔννοια ἀγαθὴ ἐν πύλαις σοφῶν Αἱ πύλαι τῶν σοφῶν αἱ πρακτικαί εἰσιν ἀρεταὶ δι' ὧν εἰσέρχεται σοφία θεοῦ. 268 24, 9.2 ἀκαθαρσία ἀνδρὶ λοιμῷ ἐμμολυνθήσεται 24, 10 ἐν ἡμέρᾳ κακῇ καὶ ἐν ἡμέρᾳ θλίψεως, ἕως ἂν ἐκλίπῃ Εἰ ἀρετὴν ἡ κακία μειοῖ, καὶ τὴν κακίαν δηλονότι ἡ ἀρετὴ διαφθείρει· τοῦτο δὲ γενήσεται ἐν τῷ αἰῶνι τῷ μέλλοντι, ἕως ἂν ἐκλίπῃ ἡ κακία. Τὸ γὰρ ἐμμολυνθήσεται ἀντὶ τοῦ διαφθαρήσεται τέθεικεν· διαφθείρεται δὲ ἀκαθαρσία ἤτοι ὑπὸ πρακτικῆς ἢ ὑπὸ δριμείας κολάσεως. 269 24, 11 ῥῦσαι ἀγομένους εἰς θάνατον καὶ ἐκπρίω κτεινομένους, μὴ φείσῃ Χρηστέον τούτῳ τῷ ῥητῷ πρὸς τοὺς καταξιωθέντας γνώσεως καὶ ἀμελοῦντας τῆς διδασκαλίας, πολλῶν ἀπαγομένων ὑπὸ τῆς κακίας εἰς θάνατον. 270 24, 13 φάγε μέλι, υἱέ, ἀγαθὸν γὰρ κηρίον, ἵνα γλυκανθῇ σου ὁ φάρυγξ Ἐσθίει μέλι ὁ ἀπὸ τῶν θείων γραφῶν ὠφελούμενος· ὁ δ' ἀπ' αὐτῶν τῶν πραγμάτων ἐκβάλλων τοὺς λόγους, ἀφ' ὧν εἰλήφασι καὶ οἱ ἅγιοι προφῆται καὶ ἀπόστολοι, τρώγει κηρίον. Καὶ τὸ μὲν φαγεῖν μέλι παντὸς τοῦ βουλομένου ἐστίν, τὸ δὲ κηρίον μόνου τοῦ καθαροῦ. 271 24, 15 μὴ προσαγάγῃς ἀσεβῆ νομῇ δικαίων μηδὲ ἀπατηθῇς χορτασίᾳ κοιλίας Μὴ ἕνεκεν ἡδονῆς προδῷς τὸν θεόν· οὗτος γὰρ νομὴ δικαίου καὶ οὐ μὴ ἐγκαταλίπῃ σε. 272 24, 17 ἐὰν πέσῃ ὁ ἐχθρός σου, μὴ ἐπιχαρῇς αὐτῷ· ἐν δὲ τῷ ὑποσκελίσματι αὐτοῦ μὴ ἐπαίρου, 24, 18 ὅτι ὄψεται κύριος καὶ οὐκ ἀρέσει αὐτῷ καὶ ἀποστρέψει τὸν θυμὸν αὐτοῦ ἀπ' αὐτοῦ Ἀποστρέφει μὲν ὁ θεὸς τὸν θυμὸν αὐτοῦ ἀπὸ τοῦ πεσόντος, ἐλεήσας αὐτόν· ὀργίζεται δὲ τῷ ἐπαρθέντι ἐπὶ τῷ πτώματι τοῦ ἐχθροῦ αὐτοῦ. Πᾶς γὰρ ὁ ἐπιχαίρων ἀπολλυμένῃ ψυχῇ ὅμοιός ἐστι τῷ διαβόλῳ τῷ μὴ θέλοντι πάντας ἀνθρώπους σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Σημειωτέον δὲ ὅτι ἄνθρωπον ἐνταῦθα εἴρηκε τὸν ἐχθρόν, ὑπὲρ οὗ καὶ