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pursuing through virtue, and to prepare for themselves the wealth of education from without, with which foreigners in faith adorn themselves. For the guide of virtue commands that moral and natural philosophy, geometry and astronomy, and the study of logic, and all that is studied by those outside the Church, be taken from those in Egypt who are rich in such things and received for the sake of its use, as things useful in due season, when it is necessary for the divine temple of the mystery to be adorned by means of this rational wealth. 2.116 For those who have treasured up for themselves such wealth bring it to Moses as he toils over the tent of testimony, each contributing from himself toward the construction of the holy things, which indeed one may see happening even now. Many bring outside education to the Church of God as a kind of gift, such as was the great Basil, who profitably traded in the Egyptian wealth during the time of his youth and dedicated it to God and with such wealth adorned the true tent of the Church. 2.117 But let us return to the point from which we digressed, that for those who are already looking toward virtue and following the lawgiver in their life, when they leave behind the borders of the Egyptian dominion, the assaults of temptations somehow follow, bringing distress and fears and dangers of the utmost extremities. By which the mind of those newly established in the faith, being terrified, falls into a complete despair of good things. But if there should happen to be a Moses or one of the overseers of the people like him, he will set his counsel against the fear, encouraging the downcast mind with the hope of divine alliance. 2.118 Which would not happen, unless the heart of the leader were speaking to God. For many of those appointed to such leadership are concerned only with how the outward appearance might be well-ordered; but of the hidden things, which are seen by God alone, little account is made. But with Moses it was not so; but while he exhorts the Israelites to be of good courage, having made no outward voice to God, he is testified by God himself to be crying out, the Word teaching, I think, that that voice is melodious and ascends to the divine hearing, not the cry made with some exertion, but the thought sent up from a pure conscience. 2.119 But to one so disposed, the brother now appears small for an alliance in the greater struggles, that brother who met Moses as he was going down to the Egyptians according to the divine will, whom the word understood to be in the rank of an angel. But then the appearance of the transcendent nature occurs, appearing in such a way as the recipient can contain, which we hear from the history happened then, and we learn from the contemplation of the Word that it happens forever.

2.120 For whenever someone flees the Egyptian and, having gotten outside the borders, shrinks from the assaults of temptations, the guide points out salvation from above, which is beyond expectation, when the enemy, surrounding the one pursued with his own power, of necessity makes the sea passable for him, 2.121 into which the guide, the cloud, leads the way; for this is the name of the one leading, which those before us rightly took to mean the grace of the Holy Spirit, from whom comes guidance toward the good for those who are worthy, whom one follows to pass through the water, the leader making the way through it for him, through whom safety for freedom is secured, as the one pursuing for slavery vanishes in the water. And one hearing this would not fail to recognize the mystery concerning the water, in which one, having gone down with the whole army of the enemy, emerges alone, while the enemy army is drowned in the water. 2.122 For who does not know that the Egyptian army is the various passions of the soul, by which man is enslaved? Those horses, those chariots and their riders, archers and slingers and heavy-armed soldiers, and the rest of the multitude of the

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μετιόντας δι' ἀρετῆς καὶ τὸν ἔξωθεν τῆς παιδεύσεως πλοῦτον παρασκευ άσασθαι, ᾧ οἱ κατὰ τὴν πίστιν ἀλλόφυλοι καλλωπίζονται. Τὴν γὰρ ἠθικήν τε καὶ φυσικὴν φιλοσοφίαν, γεωμετρίαν τε καὶ ἀστρονομίαν, καὶ τὴν λογικὴν πραγματείαν, καὶ πάντα ὅσα παρὰ τοῖς ἔξω τῆς Ἐκκλησίας σπουδάζεται, κελεύει ὁ τῆς ἀρετῆς καθηγούμενος παρὰ τῶν τὰ τοιαῦτα πλουτούντων ἐν Αἰγύπτῳ λαβόντα λόγῳ χρήσεως ὑποδέξασθαι, ὡς ἐν καιρῷ χρησιμευόντων, ὅταν δέῃ τὸν θεῖον τοῦ μυστηρίου ναὸν διὰ τοῦ λογικοῦ πλούτου καλλωπισθῆναι. 2.116 Οἱ γὰρ τὸν τοιοῦτον ἑαυτοῖς θησαυρίσαντες πλοῦτον προσάγουσι τῷ Μωϋσεῖ περὶ τὴν σκηνὴν τοῦ μαρτυρίου πονοῦντι τὸ παρ' ἑαυτοῦ ἕκαστος πρὸς τὴν τῶν ἁγίων κατασκευὴν συνεισφέρων, ὃ δὴ καὶ νῦν ἔστιν ἰδεῖν γινόμενον. Πολλοὶ τὴν ἔξω παίδευσιν τῇ τοῦ Θεοῦ Ἐκκλησίᾳ καθάπερ τι δῶρον προσάγουσιν, οἷος ἦν ὁ μέγας Βασίλειος, ὁ καλῶς τὸν Αἰγύπτιον πλοῦτον ἐμπορευσάμενος κατὰ τὸν τῆς νεότητος χρόνον καὶ ἀναθεὶς τῷ Θεῷ καὶ τῷ τοιούτῳ πλούτῳ τὴν ἀληθίνην κατακοσμήσας τῆς Ἐκκλησίας σκηνήν. 2.117 Ἀλλ' ἐπανιτέον ὅθεν ἐξέβημεν, ὅτι τοῖς πρὸς ἀρετὴν ἤδη βλέπουσι καὶ τῷ νομοθέτῃ κατὰ τὴν ζωὴν ἑπομένοις, ὅταν καταλίπωσι τῆς τῶν Αἰγυπτίων δυναστείας τοὺς ὅρους, ἐπακολουθοῦσί πως αἱ τῶν πειρασμῶν προσβολαί, στενοχωρίας τε καὶ φόβους καὶ τοὺς περὶ τῶν ἐσχάτων κινδύνους ἐπάγουσαι. ∆ι' ὧν καταπτοηθεῖσα τῶν κατὰ τὴν πίστιν νεοπαγῶν ἡ διάνοια, εἰς παντελῆ τῶν ἀγαθῶν ἀνελπιστίαν ἐκπίπτει. Ἀλλ' εἰ Μωϋσῆς ἤ τις τῶν κατ' αὐτὸν ἐπιστατῶν τοῦ λαοῦ τύχοι, ἀντιστήσει τῷ φόβῳ τὴν συμβου λήν, τῇ τῆς θείας συμμαχίας ἐλπίδι τὸ κατεπτηχὸς τῆς διανοίας παραθαρσύνων. 2.118 Ὅπερ οὐκ ἂν γένοιτο, μὴ τῆς καρδίας τοῦ προεστηκότος τῷ Θεῷ λαλούσης. Τοῖς γὰρ πολλοῖς τῶν ἐν προστασίᾳ τοιαύτῃ προτεταγμένων τὸ φαινόμενον μόνον ὅπως ἂν εὖ διατεθείη σπουδάζεται· τῶν δὲ κεκρυμμένων, ἃ μόνῳ τῷ Θεῷ καθορᾶται, ὀλίγος γίνεται λόγος. Ἐπὶ δὲ τοῦ Μωϋσέως οὐχ οὕτως ἦν· ἀλλ' ἐν ᾧ θαρσεῖν τοῖς Ἰσραηλίταις διακελεύεται, μηδεμίαν κατὰ τὸ φαινόμενον φωνὴν πρὸς τὸν Θεὸν ποιησάμενος, βοᾶν παρ' αὐτοῦ τοῦ Θεοῦ μαρτυρεῖται, διδάσκοντος, οἶμαι, τοῦ λόγου ὅτι εὔηχός τέ ἐστιν ἐκείνη ἡ φωνὴ καὶ μέχρι τῆς θείας ἀναβαίνουσα ἀκοῆς οὐχ ἡ μετά τινος διατάσεως γινομένη κραυγή, ἀλλ' ἡ ἀπὸ καθαρᾶς συνειδήσεως ἀναπεμπομένη ἐνθύμησις. 2.119 Τῷ δὲ οὕτως ἔχοντι μικρὸς ἤδη πρὸς συμμαχίαν τῶν μειζόνων ἀγώνων ὁ ἀδελφὸς καταφαίνεται, ἐκεῖνος ὁ ἀδελφὸς ὁ κατιόντι πρὸς Αἰγυπτίους κατὰ θεῖον βούλημα τῷ Μωϋσεῖ συναντήσας, ὃν εἰς ἀγγέλου τάξιν ὁ λόγος ἐνόησεν. Ἀλλὰ τότε γίνεται τῆς ὑπερκειμένης φύσεως ἐμφάνεια, οὕτως ἐμφαινομένης, καθὼς ἂν χωρῇ τὸ δεχόμενον, ὃ δὴ καὶ τότε γεγενῆσθαι παρὰ τῆς ἱστορίας ἀκούομεν, καὶ εἰσαεὶ γίνεσθαι παρὰ τῆς τοῦ λόγου θεωρίας μανθάνομεν.

2.120 Ὅταν γὰρ φεύγῃ τις τὸν Αἰγύπτιον καὶ ἔξω τῶν ὅρων γενόμενος πρὸς τὰς προσβολὰς τῶν πειρασμῶν δειλιάσῃ, ἄνωθεν τὴν ἐκ παραδόξου σωτηρίαν ὁ ὁδηγὸς ὑποδείκνυσιν, ὅταν περιεστοι χισμένος ὁ ἐχθρὸς τῇ ἑαυτοῦ δυνάμει τὸν διωκόμενον βατὴν ὑπ' ἀνάγκης αὐτῷ κατασκευάσῃ τὴν θάλασσαν, 2.121 εἰς ἣν καθηγεῖται ὁ ὁδηγὸς ἡ νεφέλη· τοῦτο γὰρ ὄνομα τῷ ὁδηγοῦντι, ὅπερ καλῶς τοῖς πρὸ ἡμῶν εἰς τὴν τοῦ ἁγίου Πνεύματος μετελήφθη χάριν, παρ' οὗ γίνεται τοῖς ἀξίοις ἡ πρὸς τὸ ἀγαθὸν ὁδηγία, ᾧ τις ἑπόμενος τὸ ὕδωρ διέξεισιν, ὁδοποιοῦντος αὐτῷ τὴν δι' αὐτοῦ πορείαν τοῦ ἡγεμόνος, δι' οὗ γίνεται τὸ ἀσφαλὲς τῇ ἐλευθερίᾳ, τοῦ ἐπὶ δουλείᾳ καταδιώκοντος ἐναφανιζομένου τῷ ὕδατι. Τοῦτο δέ τις ἀκούων οὐκ ἂν ἀγνοήσειε τὸ κατὰ τὸ ὕδωρ μυστήριον, ἐν ᾧ τις μετὰ τῆς πανστρατιᾶς τοῦ ἐχθροῦ καταβὰς μόνος ἀναδύεται, τοῦ πολεμίου στρατοῦ καταπνι γομένου τῷ ὕδατι. 2.122 Τίς γὰρ οὐκ οἶδεν ὅτι στρατὸς Αἰγύπτιός ἐστι τὰ ποικίλα τῆς ψυχῆς πάθη, οἷς καταδου λοῦται ὁ ἄνθρωπος; Ἐκεῖνοι οἱ ἵπποι, ἐκεῖνα τὰ ἅρματα καὶ οἱ ἐπ' αὐτῶν ἀναβάται, τοξόται καὶ σφενδονῆται καὶ ὁπλομάχοι, καὶ ὁ λοιπὸς ὅμιλος τῆς τῶν