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to him, that is, he did not die in the burial of the Savior. For those who are buried with the Savior in baptism, and who preserve the gift by living in virtue, these indeed also rise with him. If, therefore, such a teacher, having perfected many disciples (for this the number one hundred signifies), and having remained for a long time in teaching, is not deemed worthy of the aforementioned burial, because he did not circumscribe evil things, he walks in darkness, and will not see the sun of righteousness. But the divine Paul, who says: 'Last of all, as to one untimely born, he appeared also to me,' was deemed worthy of burial, having fought the good fight, having the desire to depart, and to be with Christ. And concerning the one who lived badly Jeremiah also wrote, 'He shall be buried with the burial of a donkey,' instead of, He will not be deemed worthy of the repose of the rational, having ended his life in irrationality. "And if he lived a thousand years, he saw no good coming down; do not all things go to one place?" Even if, he says, in addition to having many children and to wealth, someone lives even a thousand years, but does not pursue that which is truly good, that is, virtue; what has such a one profited, going with the miscarriages and the short-lived to one place, and 'You are earth, and to earth you shall return'? "All the toil of man is for his mouth; and yet the soul will not be filled." Since he dealt with foods and drinks in the preceding, lest anyone think he is introducing gluttony, he says that even if for the most part men toil for the stomach, whatever they may bestow on it, the soul has gained nothing, but is empty and unfilled, not receiving its suitable 93.556 food for itself, that which is from the word and virtues. Alternatively: Vice is something incomplete and unfulfilled; the soul, therefore, that lives with it, always utters wicked things through its mouth, reviling, weaving deceits, and yet is not satisfied, because of the incomplete and unfulfilled nature of vice. "For what advantage has the wise man over the fool? Because the poor man knows how to walk before life." What advantage, then, he says, has the wise man over the fool? Much in every way; because the fool is given over to pleasures; but the wise poor man, the poor in spirit, walks before life, that is, he journeys by means of virtues, until he arrives at the ultimate object of desire; having the desire to depart and to be with Christ; for he himself is eternal life. Alternatively: The foolish people of the Jews, hung our Life on a tree; but the one from the nations, formerly poor, ran to the crucified one, having walked before Life, and became rich in faith in him. "Better is the sight of the eye than the wandering of the soul; and this also is vanity and a striving after wind." The Apostle says: The natural man does not receive the things of the spirit. And the natural man is one who uses anger and desire improperly. But it is written in the Gospels: If your eye is bright, your whole body will be full of light; that is, if your reasoning faculty, that is, the mind, is enlightened, it is able to use both the spirited and the appetitive parts properly and according to nature. It is incomparably good, therefore, to have the eyes of the soul discerning, and enlightened by the Holy Spirit, better than the wandering of the soul, that is, the natural and unenlightened man. For truly such a one is nothing other than vanity, having become natural by choice. But how is it that when one eye is spoken of in the Gospels, here two are mentioned? And we say that there it called the mind an eye, but here the spiritual activities of the mind, both the practical and the contemplative, it called eyes, which he who achieves has a good sight of the eyes. But it should be known that holy Scripture often names the whole soul from one part; and from the appetitive part, as when it says, 'And he eats grapes to fill his soul,' instead of, 'his appetite'. And from the spirited part, when it says: 'Every simple soul is blessed, but a wrathful man is not comely.' For from the anger it called the whole 'soul'. But when it says, 'Having purified your souls in obedience to the truth,' since the rational part in us through sanctification

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αὐτῷ, τουτέστι, οὐκ ἐναπέθανε τῇ ταφῇ τοῦ Σωτῆρος. Οἱ γὰρ συνθαπτόμενοι τῷ Σωτῆρι ἐν τῷ βαπτίσματι, καὶ διατηροῦντες τὴν δωρεὰν ἐν ἀρετῇ πολιτευόμενοι, οὗτοι καλῶς αὐτῷ καὶ συνανίστανται. Ἐὰν οὖν ὁ τοιοῦτος διδάσκαλος πολλοὺς τελειώσας μαθητὰς (τοῦτο γὰρ σημαίνει, ὁ ἑκατὸν ἀριθμὸς), καὶ πολὺν ἐν τῇ διδασκαλίᾳ διαμείνας χρόνον, μὴ ἀξιωθῇ τῆς εἰρημένης ταφῆς, διὰ τὸ μὴ περιγράψαι τὰ φαῦλα, ἐν σκότει πορεύεται, καὶ τὸν ἥλιον τῆς δικαιοσύνης οὐκ ὄψεται. Ὁ δὲ θεσπέσιος Παῦλος ὁ λέγων· Ὕστερον δὲ πάντων ὥσπερ τῷ ἐκτρώματι ὤφθη κἀμοὶ, ταφῆς ἠξιώθη, τὸν καλὸν ἀγῶνα ἀγωνισάμενος, τὴν ἐπιθυμίαν ἔχων ἀναλῦσαι, καὶ σὺν Χριστῷ εἶναι. Περὶ δὲ τοῦ κακῶς βιώσαντος καὶ ὁ Ἱερεμίας ἔγραψε, Ταφὴν ὄνου ταφήσεται, ἀντὶ τοῦ, Οὐκ ἀξιωθήσεται τῆς τῶν λογικῶν ἀναπαύσεως, ἐν ἀλογίᾳ τὸν βίον καταλύσας. "Καὶ εἰ ἔζησε χιλίων ἐτῶν, καθόδου ἀγαθωσύνης οὐκ εἶδε· μὴ οὐκ εἰς τόπον ἕνα τὰ πάντα πορεύεται;" Εἰ καὶ πρὸς τῇ πολυπαιδίᾳ, φησὶ, καὶ τῷ πλούτῳ, ζήσει τις καὶ χίλια ἔτη, μὴ μετέλθῃ δὲ τὸ ἀληθῶς ἀγαθὸν, τουτέστι τὴν ἀρετήν· τί ὁ τοιοῦτος ὤνησε, μετὰ τῶν ἐκτρωμάτων καὶ τῶν ὀλιγοβίων εἰς ἕνα τόπον πορευόμενος, καὶ τὸ Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ; "Πᾶς μόχθος ἀνθρώπου εἰς τὸ στόμα αὐτοῦ· καί γε ψυχὴ οὐ πληρωθήσεται." Ἐπειδὴ περὶ βρωμάτων καὶ πομάτων ἐν τοῖς ἄνω διέλαβεν, ἵνα μή τις νομίσῃ γαστριμαργίαν αὐτὸν εἰσηγεῖσθαι, φησὶν, ὅτι εἰ καὶ ὡς τὰ πολλὰ διὰ γαστέρα μοχθοῦσιν οἱ ἄνθρωποι, ὅσα ἂν ταύτῃ χαρίσωνται, οὐδὲν ἡ ψυχὴ προσείληφε, ἀλλ' ἔστι διάκενος καὶ ἀπλήρωτος, τὴν κατάλληλον 93.556 ἑαυτῇ τροφὴν, τὴν ἐκ τοῦ λόγου καὶ τῶν ἀρετῶν μὴ προσλαμβάνουσα. Ἄλλως· Ἡ κακία ἀτελές ἐστί τι καὶ ἀπλήρωτον· ψυχὴ τοίνυν ἡ ταύτῃ συζῶσα, ἀεὶ τὰ μοχθηρὰ διὰ στόματος προφέρει, λοιδοροῦσα, δόλους πλέκουσα, καὶ ὅμως οὐ κορέννυται, διὰ τὸ ἀτελὲς καὶ ἀπλήρωτον τῆς κακίας. "Ὅτι τίς περισσεία τῷ σοφῷ ὑπὲρ τὸν ἄφρονα; ∆ιότι ὁ πένης οἶδε πορευθῆναι κατέναντι τῆς ζωῆς." Τί οὖν περισσὸν, φησὶ, τῷ σοφῷ ὑπὲρ τὸν ἄφρονα; Πολὺ κατὰ πάντα τρόπον· ὅτι ὁ μὲν ἄφρων ἡδοναῖς ἐκδίδοται· ὁ δὲ σοφὸς πένης, ὁ πτωχὸς τῷ πνεύματι, κατέναντι τῆς ζωῆς πορεύεται, ἀντὶ τοῦ, διὰ τῶν ἀρετῶν ὁδεύει, ἕως καταντήσει εἰς τὸ ἔσχατον ὀρεκτόν· τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ γενέσθαι· αὐτὸς γάρ ἐστιν ἡ ζωὴ ἡ αἰώνιος. Ἄλλως· Ὁ ἄφρων τῶν Ἰουδαίων λαὸς, ἐπὶ ξύλουτὴν Ζωὴν ἡμῶν ἐκρέμασε· ὁ δὲ ἐξ ἐθνῶν ὁ πάλαι πένης, προσέδραμε τῷ σταυρωθέντι, κατέναντι τῆς Ζωῆς πορευθεὶς, καὶ τὴν εἰς αὐτὸν πίστιν ἐπλούτησε. "Ἀγαθὸν ὅραμα ὀφθαλμοῦ ὑπὲρ πορευόμενον ψυχῇ· καί γε τοῦτο ματαιότης καὶ προαίρεσις πνεύματος." Ὁ Ἀπόστολός φησι· Ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος. Ψυχικὸς δέ ἐστι ὁ θυμῷ καὶ ἐπιθυμίᾳ παρὰ τὸ δέον χρώμενος. Ἐν Εὐαγγελίοις δὲ γέγραπται· Ἐὰν ὁ ὀφθαλμός σου φωτεινὸς ᾖ, ὅλον τὸ σῶμα φωτεινὸν ἔσεται· τουτέστι, Ἐὰν τὸ λογιστικόν σου, τουτέστι ὁ νοῦς, πεφωτισμένον ᾖ, δύναται καὶ τῷ θυμικῷ καὶ τῷ ἐπιθυμητικῷ εἰς δέον καὶ κατὰ φύσιν χρήσασθαι. Ἀσυγκρίτως οὖν ἀγαθὸν, τὸ διορατικοὺς ἔχειν τῆς ψυχῆς τοὺς ὀφθαλμοὺς, καὶ πεφωτισμένους ὑπὸ τοῦ ἁγίου Πνεύματος, ὑπὲρ τὸ πορευόμενον ψυχῇ, τουτέστι τὸν ψυχικὸν ἄνθρωπον καὶ ἀφώτιστον. Ἀληθῶς γὰρ ὁ τοιοῦτος οὐδὲν ἕτερόν ἐστι εἰ μὴ ματαιότης, προαιρετικῶς ψυχικὸς γενόμενος. Πῶς δὲ ἐν Εὐαγγελίοις ἑνὸς ὀφθαλμοῦ ῥηθέντος, ἐνταῦθα δύο μέμνηται; Καί φαμεν ὅτε ἐκεῖ τὸν νοῦν ὀφθαλμὸν εἶπε, ἐνταῦθα δὲ τὰς πνευματικὰς τοῦ νοῦν ἐνεργείας, τήν τε πρακτικὴν, καὶ θεωρητικὴν, ὀφθαλμοὺς ἐκάλεσε, ἃς ὁ κατορθῶν ἀγαθὸν ὅραμα ἔχει ὀφθαλμῶν. Ἰστέον δὲ ὡς ἡ θεία Γραφὴ ἐξ ἑνὸς πολλάκις μέρους ὅλην τὴν ψυχὴν καλεῖ· καὶ ἐκ μὲν τοῦ ἐπιθυμητικοῦ, ὡς ὅταν λέγει, Καὶ φάγῃ σταφυλὴν ὅσον ἐμπλῆσαι ψυχὴν, ἀντὶ τοῦ, τὴν ὄρεξιν. Ἐκ δὲ θυμικοῦ, ὅταν φάσκῃ· Ψυχὴ εὐλογημένη πᾶσα ἀπλῆ, ἀνὴρ δὲ θυμώδης οὐκ εὐσχήμων. Ἀπὸ γὰρ τοῦ θυμοῦ τὸ ὅλον ψυχὴν εἶπε. Ὅταν δὲ φάσκῃ, Τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀληθείας, ἐπειδὴ τὸ ἐν ἡμῖν λογικὸν διὰ ἁγιασμοῦ