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is Paul of Samosata and Photinus. but they arrived at Docetism by attending only to the divinity. The mixture therefore is the mixing of the incarnation and the divinity. I said also other thoughts that the spiritual and the perceptible, when mixed together, make a mixture. 2,9abc I became great and I increased more than all that were before me in Jerusalem. The "wise man" is always in the state of "adding," when he makes progress. But in life the last and first thing is to be perfected. "When," he says, "a man has finished, then he begins." Indeed, at any rate, even when they attain the possible "perfection" in this life, ·ε······ "we know in part." The diligent man, therefore, is always in the state of "adding." This, I think, Isocrates also said: "What you have learned, maintain by practice; and acquire by knowledge." And the one "acquiring" is always "adding" whereas; according to the thought from the person of the savior? 43 he is able to speak of the prophets and Moses; for they came before him, they prophesied and foretold his coming. And what is the "addition"? Listen: they prophesied what Jesus was about to do and to teach; but he himself fulfilled them. And the working of the powers is always an "addition." They were preparing the way, but this one put an end to the "way," putting himself forth for this and saying: "I am the way, the truth." Immediately, at any rate, he says to the disciples: "Unless your righteousness exceeds that of the scribes and Pharisees." You see that the disciples of Jesus, by "exceeding," possess that "beyond" that of their predecessors. 2,9d And my wisdom remained with me. "My wisdom remained": that which can be fulfilled here has been fulfilled. But here by "standing" he means the cessation of motion. The one making progress is in motion, in hastening, in running. Thus, at any rate, Paul also, having been perfected according to the "race" which he chose to finish, says: "I have finished the race"; "my" "race" "remained for me." And here "my wisdom remained with me." But it is also possible to say this from abundance, that things of worth are weighed. For no one weighs either potsherds or stones, but only gold. "My" "wisdom," therefore, "remained with me." Therefore he said also in other places: "wisdom is more precious than costly stones" and "Take instruction, and not silver, and knowledge rather than tested gold." "My" "wisdom," therefore, has become worthy of being weighed. And just as we say the beautiful things are worthy of number and account, so also are the beautiful things worthy of being weighed. What was said before, therefore, is irrefutable, that I am no longer tossed here and there, but "my wisdom stood by me," and I "stood by" it.

2,10ab And whatever my eyes desired, I did not keep from them. as for the

saying, he says: if I have been in desire of any of the perceptible things, "I did not keep it from my eyes." I had what I longed to see. John in his epistle says: "The desire," he says, "of the eyes and the pride of life is not from the Father." Even if it "is not" "from the Father" like the "gifts" of the "Spirit," nevertheless these too are "from God." However, one must not have the desire for visible things with passion, but as is possible. And those who from the sight of them, like some non-geometer, if he should see shapes well-drawn and well-proportioned 44 and of a beautiful color, sees them with desire; but the man of knowledge does not seek whether it is of a beautiful color or well-proportioned, but he contemplates scientifically from them what he must grasp from the things that are seen. Nothing, therefore, he says, of the visible things that one must desire, has been outside of me. Finally, the mind, being the eye of the soul, has suitable sights, of which

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ἐστιν ὁ Σαμοσ̣α τεὺ̣ς Παῦλος καὶ Φωτεινός. οἱ δὲ εἰς τὴν δόκησιν ευ̣φθασαν μόνῃ τῇ θεότητι προσσ̣χόντες. τὸ κρᾶμα ουν ἡ μῖξις ἐστὶν τῆς ἐνανθρωπήσε̣ως κ̣αὶ̣ τ̣ῆ̣ς θεότητος. ειπον δὲ καὶ αλλας διανοίας οτι τὰ πνευματικὰ καὶ α̣ἰ̣σ̣θητὰ̣ κ̣ατα̣μιγόμενα κρᾶσιν ποιεῖ. 2,9abc ἐμεγαλύνθην κ̣αὶ προσέθηκα παρὰ πάντας τοὺς γενομένους μου ευ̣ν προσθεν ἐν ̓Ι̣ερ̣ουσαλήμ. ἀ̣ε̣ὶ ἐν τῷ "προστιθέναι" ἐστὶν ὁ "σοφός", οταν προκόπτῃ. ἐν τῷ βίῳ δὲ τ̣ὸ̣ ευ̣̣σ̣χ̣ατ̣ον̣ κα̣ὶ̣ πρῶτόν ἐστιν τελειωθῆναι. "οταν", φησίν, "συντελέσει ανθρωπος, τότε αυ̣ρχεται". ἀμέλει γ̣ο̣ῦ̣ν καὶ̣ "οταν τὸ" ἐνδεχόμενον "τέλειον" ἐν τῷ βίῳ τούτῳ χωροῦσιν, ·ε······ "ἐκ μέρους γιγνώσκο μεν". ἀεὶ ουν ἐν τῷ "προστιθέναι" ἐστὶν ὁ σπουδαῖος. τοῦ το, νομίζω, καὶ ̓Ισοκράτης ειπεν· "α μεμάθηκας, διατήρει ταῖς μελέταις προσλάμβανε δὲ ταῖς ἐπιστήμαις." ὁ δὲ "προσλαμβάνων" ἀεὶ "προστίθησιν" ἐπερ· κατὰ δ̣ιάνοιαν ἐκ προσώπου τοῦ σωτῆρος; 43 δύναται τοὺς προφῆτας καὶ Μωσέα λέγειν· πρὸ αὐτοῦ γὰρ ἐπεδήμησαν αὐτοί, προεθέσπισαν καὶ προκατήγγειλαν αὐτοῦ τὴν παρουσίαν. τίς δὲ ἡ "προσθήκη"; ακουε· ἐκεῖνοι προεθέσπιζον, α ημελλεν ̓Ι̣ησοῦς ποιεῖν τε καὶ διδάσκειν· αὐτὸς δὲ ἀνεπλήρωσεν αὐτά. ἀεὶ δὲ ἡ ἐν έργεια τῶν δυνάμεων "προσθήκη" ἐστίν. ὡδοποίουν ἐκεῖνοι, ουτος δὲ τέλος ἐπέθηκεν τῇ "ὁδῷ" ἑαυτὸν εἰς τοῦτο προβα λὼν καὶ εἰπών· "ἐγώ εἰμι ἡ ὁδός, ἡ ἀλήθεια". αὐτίκα γοῦν τοῖς μαθηταῖς λέγει· "ἐὰν μὴ περισσεύει ὑμῶν ἡ δικαιοσύνη πλέον τ̣ῶν γραμματέων καὶ φαρισαίων". ὁρᾷς οτι οἱ ̓Ιησοῦ μαθηταὶ "περισσεύσαντες" ἐκείνην ευ̣χουσιν "παρὰ" τὴν τῶν προτέρων. 2,9d καί γε σοφία μου ἐστάθη μοι. ἡ "σοφία μου ἐστάθη"· ἡ ἐνδεχομένη π̣ληρ̣ωθῆναι ἐνταῦ θα πεπλήρωται. "στάσιν" δὲ ωδε τὴν προσδιαστολὴν κινήσεω̣ς λέγει. ὁ̣ προκόπτων ἐν τῷ κινεῖσθαί ἐστιν, ἐν τῷ σπεύδειν, ἐν τῷ τρέχειν. ουτω γοῦν κ̣αὶ ὁ Παῦλ̣ος τελειωθεὶς κατὰ τὸν "δρόμον", ον ειλατο ἀνύσαι, λέγει· "τὸν δρόμον τετέ λεκα"· "ἐστάθη μοι" ὁ "δρόμος" "μου". καὶ ωδε ἡ "σοφία μου ἐστάθη μοι". δυνατὸν̣ δ̣ὲ καὶ ουτως ἐκ περιουσίας εἰπεῖν οτι τὰ αυ̣ξια λόγου σταθμίζεται. οὐδεὶς γὰρ η ου̣στρακα η λίθους σταθμίζει, ἀλλὰ χρυσὸν μόνον. ἡ̣ "σοφία" ου̣ν̣ "μου ἐστάθη μ̣οι". ειπεν ουν καὶ ἐν αλλοις· "τιμιωτέρα δ̣έ ἐστιν ἡ σο φία λίθων πολυτελῶν" καὶ "λάβετε παιδείαν καὶ μὴ ἀργύ ριον καὶ γνῶσιν ὑπὲρ χρυσίον̣ δεδοκιμαςμένον". ἡ "σοφία" ουν "μου" ἀξία τοῦ σταθμισθῆναι γέγονεν. καὶ ωσπερ τὰ καλὰ λέγομεν αυ̣ξια ἀριθμοῦ ειναι καὶ λόγου, ουτω καὶ τοῦ σταθμισθῆναι αυ̣ξιά εἰσιν τὰ καλά. τὸ πρότερον ουν λεχθὲν ἀναντίρρητόν ἐστιν, οτι οὐ κλονοῦμαι οὐκέτι ωδε κἀκεῖσε, ἀλλ' "ευ̣στη μοι ἡ σοφία" κἀγὼ αὐτῇ "ευ̣στην".

2,10ab καὶ πᾶν, ο ῃυ̣τησαν οἱ ὀφθαλ μοί, οὐκ ἀφεῖλον ἀπ' αὐτῶν. ὡς πρὸς τὸ

ῥητὸν τοῦτο̣ λέγει· εἰ γέγονα ἐν ἐπιθυμίᾳ τινὸς τῶν αἰσθητῶν, "οὐκ ἀφεῖλον αὐτὸ ἀπὸ τῶν ὀφθαλμῶν μου". ευ̣σχον, ο ἐπόθησα ἰδεῖν. ὁ ̓Ιωάννης ἐν τῇ κατ' αὐτὸν ἐπιστολῇ λέγει· "ἡ ἐπιθυμία", φησίν, "τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου οὐκ ευ̣στιν ἐκ τοῦ πατρός". εἰ καὶ "οὐκ ευ̣στιν" δὲ "ἐκ τοῦ πατρὸς" ὡς τὰ "χαρίσματα" τοῦ "πνεύματος", ομως "ἐκ θεοῦ" ἐστιν καὶ ταῦτα. οὐ δεῖ μέντοι ἐνπαθῶς ευ̣χειν τὴν περ̣ὶ τὰ ὁρώμενα ἐπιθυμίαν, ἀλλ' ὡς ἐνδεχόμενον. καὶ οἱ ἐκ τῆς θέας αὐτῶν οιον ἀγεωμέτρη τός τις, ἐὰν ιυ̣δῃ σχήματα ευ καταγεγραμμένα καὶ ευυ̣ρυθμα̣ 44 καὶ ἀπὸ καλοῦ χρώματος, ἐν ἐπιθυμίᾳ αὐτὰ βλέπει· ὁ δὲ ἐπι στήμων οὐ ζητεῖ, εἰ ἐκ καλοῦ καλου χρώματος η εὐρύθμως, ἀλλὰ ἐπιστημονικῶς θεωρεῖ ἀπ' αὐτῶν, α δεῖ αὐτὸν ἐκλαβεῖν ἀπὸ τῶν ὁρωμένων. οὐδὲν ουν, φησίν, ων δεῖ ἐπιθυμῆσαι ὁρα τῶν, ευ̣ξω μου γέγονεν. λοιπὸν ὁ νοῦς ου̣μμα ψυχῆς ὑπάρχων ευ̣χει κατάλληλα θεάμα τα, ων