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of the enemy's battle line. For what difference could one say there is between the irascible thoughts or the impulses toward pleasure and pain and greed, and the aforementioned army? Slander is a stone right from a sling, and the irascible impulse a spear brandishing its point. Let the passion concerning pleasures be understood as the horses, dragging the chariot by themselves with a certain irresistible impulse, 2.123 in which are the three riders, whom the history calls captains. You will surely understand these three being carried by the chariot, having been previously taught in the mystery concerning the doorposts and the lintel the three-part division of the soul, referring the thought to the rational, the appetitive, and the spirited. 2.124 All these things, therefore, and whatever is akin to them, along with the leader of the evil attack, fall upon the Israelite at the water. At which the nature of the water, under the guidance of the faith according to the staff and the illuminating cloud, becomes life-giving to those who flee to it, but destructive to those who pursue. 2.125 Concerning these things the history teaches, through these examples, what sort those who pass through the water ought to be, dragging nothing of the opposing army with them after emerging from the water. For if the enemy has ascended with him, he remains in slavery even after the water, having brought out with himself alive the tyrant whom he did not sink in the deep. This is of such a kind, as one might clarify by turning the riddle to a plainer form, that all those who pass through the mystical water in baptism must make dead in the water the whole battle-array of wickedness, such as greed, licentious desire, a rapacious disposition, the passion related to pride and arrogance, the irascible impulse, anger, wrath, malice, envy, and all such things, since the passions are somehow naturally inclined to follow our nature, both the evil movements of the mind themselves and their results, 2.126 just as in the mystery of the Passover (for this is the name of the sacrificial victim whose blood becomes a preventative of death for the one who uses it); just as, therefore, there it commands to eat unleavened bread with the Passover (and it would be unleavened if unmixed with the stale leaven), the law through these things allows us to understand that no remnant of wickedness is to be mixed in with the subsequent life, but that one must begin from a new starting point of the life after this, having broken the continuity of the sequence of evils by the change to the better, so also here it wishes that having drowned every Egyptian personage, that is, every form of sin, in saving baptism as in a certain deep, they should emerge alone, dragging nothing foreign along in their life; for this is what we hear through the history, which says that in the same water the hostile and the friendly are distinguished by death and life, the enemy being destroyed, but the friend being made alive. 2.127 Whereas the majority of those who have received the mystical baptism, through ignorance of the law's commands, mix the past leaven of wickedness into the life of the subsequent age, and bring the Egyptian army with them, alive, even after passing through the water, through their practices. 2.128 For he who has become rich through plunder or injustice, or acquired some land by perjury, or lived with a woman through adultery, or dared some other forbidden thing in his life before the gift of baptism, thinks that by remaining in the enjoyment of the things evilly acquired by him even after the washing, he has been freed from the slavery of sins, as if indeed not seeing himself bowed under wicked masters. 2.129 For the licentious passion is a certain savage and raging master to the slavish reason, torturing it with pleasures as with certain whips. Another such master is greed, giving no rest to the one who serves it, but even if he accomplishes many things, serving the commands of the master, and acquiring for it what it desires, he is always driven on to more. And all the other things, whatever are done through wickedness, are a list of tyrants and masters, to whom someone is enslaved, even if he happens to have passed through the water,

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ἐχθρῶν παρατάξεως. Τί γὰρ ἄν τις διαφέρειν εἴποι τοὺς θυμώδεις τῶν λογισμῶν ἢ τὰς πρὸς ἡδονήν τε καὶ λύπην καὶ πλεονεξίαν ὁρμὰς τῆς μνημονευθείσης στρατιᾶς. Λίθος ἄντικρυς ἀπὸ σφενδόνης ἐστὶν ἡ λοιδορία καὶ λόγχη τὴν αἰχμὴν ἐπισείουσα ἡ θυμώδης ὁρμή· τὸ δὲ περὶ τὰς ἡδονὰς πάθος οἱ ἵπποι νοείσθωσαν, ἀσχέτῳ τινὶ ὁρμῇ τὸ ἅρμα δι' ἑαυτῶν ἐφελκόμενοι, 2.123 ἐν ᾧ οἱ τρεῖς ἐπιβάται, οὓς τριστάτας ὀνομάζει ἡ ἱστορία· νοήσεις δὲ τοὺς τρεῖς τούτους πάντως τοὺς φερομένους ὑπὸ τοῦ ἅρματος, προδιδαχθεὶς ἐν τῷ κατὰ τοὺς σταθμοὺς καὶ τὴν φλιὰν μυστηρίῳ τὴν τριμερῆ τῆς ψυχῆς διαίρεσιν, εἰς τὸ λογιστικὸν καὶ ἐπιθυμητικὸν καὶ θυμοειδὲς ἀναπέμπων τὸ νόημα. 2.124 Ταῦτα οὖν πάντα καὶ ὅσα τούτοις ὁμόφυλα τῷ καθηγουμένῳ τῆς πονηρᾶς ἐφόδου συνεισπίπτει τῷ Ἰσραη λίτῃ ἐπὶ τὸ ὕδωρ· ἐφ' ὧν ἡ τοῦ ὕδατος φύσις, ἡγουμένης τῆς κατὰ τὴν βακτηρίαν πίστεως καὶ τῆς φωτιζούσης νεφέλης, ζωοποιὸς μὲν γίνεται τῶν εἰς αὐτὴν καταφευγόντων, ἀναιρετικὴ δὲ τῶν διωκόντων. 2.125 Πρὸς ἃ παιδεύει διὰ τούτων ἡ ἱστορία, οἵους προσήκει εἶναι τοὺς διϊόντας τὸ ὕδωρ, μηδὲν τῆς ἐναντίας στρατιᾶς μετὰ τὸ ἀναδῦναι τοῦ ὕδατος ἐφελκομένους. Εἰ γὰρ συνανέβη αὐτῷ ὁ πολέμιος, μένει καὶ μετὰ τὸ ὕδωρ ἐν τῇ δουλείᾳ, συνεκβαλὼν ἑαυτῷ ζῶντα τὸν τύραννον, ὃν ἐν τῷ βυθῷ οὐ κατέδυσε. Τοῦτο δὲ τοιοῦτόν ἐστιν, ὡς ἄν τις πρὸς τὸ γυμνότερον τὸ αἴνιγμα μεταβαλὼν σαφηνίσειε, τὸ δεῖν πάντας τοὺς διερχομένους τὸ μυστικὸν ὕδωρ ἐν τῷ βαπτίσματι πᾶσαν τὴν τῆς κακίας παρεμβολήν, οἷον τὴν πλεονεξίαν, τὴν ἀκόλαστον ἐπιθυμίαν, τὴν ἁρπακτικὴν διάνοιαν, τὸ κατὰ τὸν τῦφον καὶ τὴν ὑπερηφανίαν πάθος, τὴν θυμώδη ὁρμήν, τὴν ὀργήν, τὴν μῆνιν, τὴν βασκανίαν, τὸν φθόνον καὶ πάντα τὰ τοιαῦτα, ἐπειδή πως πέφυκεν ἕπεσθαι τῇ φύσει τὰ πάθη, νεκρὰ ποιεῖν ἐν τῷ ὕδατι, αὐτά τε τὰ πονηρὰ τῆς διανοίας κινήματα καὶ τὰ ἐκ τούτων ἀποτελέσματα, 2.126 καθάπερ ἐν τῷ μυστηρίῳ τοῦ Πάσχα (τοῦτο γὰρ ὄνομα τῷ ἱερείῳ οὗ τὸ αἷμα κωλυτικὸν θανάτου τῷ χρησαμένῳ γίνεται)· ὥσπερ τοίνυν ἐκεῖ τὸν ἄρτον ἄζυμον κελεύει ἐπεσθίειν τῷ Πάσχα (ἄζυμος δ' ἂν εἴη τῆς ἑωλοτέρας ἀνεπίμικτος ζύμης), νοεῖν δὲ δίδωσι διὰ τούτων ὁ νόμος τὸ μηδὲν τῆς κακίας λείψανον τῷ ἐφεξῆς καταμιγνύειν βίῳ, ἀλλ' ἀπὸ ἰδίας ἀρχῆς τῆς μετὰ ταῦτα ζωῆς ἄρξασθαι, τὸν τὸ συνεχὲς τῆς τῶν κακῶν ἀκολουθίας τῇ πρὸς τὸ κρεῖττον μεταβολῇ διακόψαντα, οὕτω καὶ ἐνταῦθα βούλεται πᾶν Αἰγύπτιον πρόσωπον, τουτέστι πᾶν ἁμαρτίας εἶδος, ὥσπερ τινὶ βυθῷ τῷ σωτηρίῳ βαπτίσματι καταπνίξαντας, μόνους ἀναδῦναι, μηδὲν κατὰ τὸν βίον ἐπισυρομένους ἀλλόφυλον· τοῦτο γάρ ἐστιν ὃ διὰ τῆς ἱστορίας ἀκούομεν, ἥ φησιν ἐν τῷ αὐτῷ ὕδατι θανάτῳ καὶ ζωῇ διακρίνεσθαι τὸ ἐχθρὸν καὶ τὸ φίλον, τοῦ μὲν ἐχθροῦ φθειρομένου, τοῦ δὲ φίλου ζωογονουμένου. 2.127 Ὡς οἵ γε πολλοὶ τῶν τὸ μυστικὸν βάπτισμα προσδε ξαμένων, ἀγνοίᾳ τῶν τοῦ νόμου παραγγελμάτων, τὴν παρελθοῦσαν τῆς κακίας ζύμην τῇ ζωῇ τοῦ μετὰ ταῦτα βίου καταμιγνύουσι, καὶ τὸν στρατὸν τὸν Αἰγύπτιον καὶ μετὰ τὸ περάσαι τὸ ὕδωρ ζῶντα μεθ' ἑαυτῶν διὰ τῶν ἐπιτηδευμάτων ἐπάγονται. 2.128 Ὁ γὰρ δι' ἁρπαγῆς ἢ ἀδικίας πλουτήσας, ἤ τινα χῶρον ἐξ ἐπιορκίας κτησάμενος, ἢ διὰ μοιχείας γυναικὶ συνοικήσας, ἢ ἄλλο τι τῶν ἀπειρη μένων πρὸ τῆς τοῦ βαπτίσματος δωρεᾶς παρὰ τὸν βιὸν τολμήσας, οἴεται τῇ ἀπολαύσει τῶν κακῶς αὐτῷ προσγε νομένων καὶ μετὰ τὸ λουτρὸν παραμείνας ἠλευθερῶσθαι τῆς τῶν ἁμαρτημάτων δουλείας, ὥσπερ δὴ οὐχ ὁρῶν ἑαυτὸν τοῖς πονηροῖς ὑποκεκυφότα δεσπόταις. 2.129 ∆εσπότης γάρ τίς ἐστιν ἄγριος καὶ λυσσώδης τὸ ἀκόλαστον πάθος τῷ ἀνδραποδώδει λογισμῷ, οἷόν τισι μάστιξι, ταῖς ἡδοναῖς αἰκιζόμενος. Ἄλλος τοιοῦτος δεσπότης ἡ πλεονεξία μηδεμίαν ἄνεσιν τῷ δουλεύοντι παρεχόμενος, ἀλλά, κἂν πολλὰ ἐργάσηται, τοῖς ἐπιτάγμασιν ὑπηρετῶν τοῦ δεσπότου, καὶ τὸ πρὸς ἐπιθυμίαν αὐτῷ κατακτώμενος, πρὸς τὸ πλεῖον ἀεὶ συνελαύνεται. Καὶ τὰ ἄλλα πάντα, ὅσα διὰ κακίας ἐνεργεῖται, τυράννων καὶ δεσποτῶν ἐστιν ἀπαρίθμησις, οἷς δουλεύων τις, κἂν διεξεληλυθὼς τύχῃ τὸ ὕδωρ,