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so a fool by his own wickedness, having returned to his own sin He who casts away his wickedness and returns again to it, is like a dog eating its own vomit. 325 26, 15 A slothful man, having hidden his hand in his bosom, will not be able to bring it to his mouth If "from the fruits of righteousness a tree of life grows," everyone who hides righteousness with unrighteousness will not eat from this tree. 26, 17 as one who seizes a dog's tail, so is one who presides over another's judgment This saying should be used against those who elect certain unworthy men to the priesthood or clergy. 327 26, 20 Among much wood a fire flourishes; but where there is no double-minded man, strife is quieted He called the wrathful man double-minded. 328 26, 23.2 Smooth lips cover a sorrowful heart Sorrow will not seize a pure heart; for it has pushed corruptible desires away from itself. 329 26, 25.1 if your enemy begs you with a loud voice, do not be persuaded by him Satan begs us sometimes by tickling us with impure thoughts and drawing us on by the smoothness of pleasure, and sometimes by truly putting forth an articulate voice as if defeated, by whom we must not be persuaded, since he wages an implacable war against us. 330 26, 25.2 for there are seven evils in his heart These evils are opposed to the seven spirits.

331 27, 7 A soul that is full mocks honeycombs; but to a needy soul even the

bitter things seem sweet A pure soul delights in knowledge; but an impure soul considers falsely-named knowledge to be true knowledge. 332 27, 8 Just as a bird when it flies down from its own nest, so is a man enslaved when he is estranged from his own places The place of the heart is virtue and knowledge, from which a man, when estranged, falls into wickedness and ignorance and becomes a slave, since "everyone who commits sin is a slave of sin." 333 27, 9 The heart is delighted by ointments and wines and incenses; but the soul is broken by misfortunes A dispassionate mind is delighted by many-colored wisdom; but a passionate mind will fall into ignorance. 334 27, 10.1 Do not forsake your friend and your father's friend "They have forsaken me, the spring of living water, and have dug for themselves cisterns." 335 27, 10.2 and do not enter your brother's house in misfortune Such was the one who entered the wedding feast and did not have a wedding garment. 336 27, 10.3 a friend who is near is better than a brother who lives far away Better is one who is joined to me through true knowledge than one joined to me only through nature. 337 27, 13 Take his garment, for a violent man has passed by, who despoils what belongs to others This is what is said in the Gospel: "and from him who has not, even what he seems to have will be taken away from him." And this signifies, as I think, the intellectual remnants of the virtues and of the knowledge of God being taken from men who used them badly. 338 27, 18 He who plants a fig tree will eat its fruits; and he who guards his own master will be honored Our Lord is the fig tree; for its fruit heals leprosy. 339 27, 22 if you flog a fool, dishonoring him in the midst of the council, you will not remove his foolishness Not by dishonoring the fool will you make him cease from foolishness, but by teaching him what kind of dishonors foolishness causes. 340 27, 23 you shall know well the souls of your flock, and you shall set your heart on your herds; 27, 24 because might and strength are not forever for a man, nor does he hand them down from generation to generation Pay attention to yourself and direct your virtues, because men are not always equally strong in them, nor do they pass soundly from virtue to virtue or from knowledge to knowledge, since the human condition does not readily admit this. And that he calls the virtues and knowledge "generations," according to which the saints are born, he shows through what he writes: "a generation of wisdom is the fear of the Lord and wealth and glory and life." And it must be used

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οὕτως ἄφρων τῇ ἑαυτοῦ κακίᾳ ἀναστρέψας ἐπὶ τὴν ἑαυτοῦ ἁμαρτίαν Ὁ ἀποβαλὼν κακίαν αὐτοῦ καὶ ἐπιστρέψας πάλιν πρὸς αὐτήν, ὅμοιός ἐστι κυνὶ ἐσθίοντι τὸν ἑαυτοῦ ἔμετον. 325 26, 15 κρύψας ὀκνηρὸς τὴν χεῖρα ἐν τῷ κόλπῳ αὐτοῦ οὐ δυνήσεται ἐπενεγκεῖν εἰς τὸ στόμα Εἰ «ἀπὸ καρπῶν δικαιοσύνης φύεται δένδρον ζωῆς», πᾶς ὁ κρύπτων τὴν δικαιοσύνην τῇ ἀδικίᾳ οὐ βρώσεται ἐκ τούτου τοῦ δένδρου. 26, 17 ὥσπερ ὁ κρατῶν κέρκου κυνός, οὕτως ὁ προεστὼς ἀλλοτρίας κρίσεωσ Χρηστέον τούτῳ τῷ ῥητῷ πρὸς τοὺς ψηφιζομένους τινὰς τῶν ἀναξίων ἐν ἱερωσύνῃ ἢ ἐν κλήρῳ. 327 26, 20 ἐν πολλοῖς ξύλοις θάλλει πῦρ· ὅπου δὲ οὐκ ἔστι δίθυμος, ἡσυχάζει μάχη Τὸν θυμώδη δίθυμον εἶπεν. 328 26, 23.2 χείλη λεῖα καρδίαν καλύπτει λυπηράν Καρδίαν καθαρὰν οὐ καταλήψεται λύπη· ἐπιθυμίας γὰρ φθαρτὰς ἀπώσατο ἀπ' αὐτῆς. 329 26, 25.1 ἐάν σου δέηται ὁ ἐχθρὸς μεγάλῃ τῇ φωνῇ, μὴ πεισθῇς αὐτῷ ∆έεται ἡμῶν ὁ σατανᾶς ποτε μὲν διὰ τῶν ἀκαθάρτων λογισμῶν γαργαλίζων ἡμᾶς καὶ τῷ λείῳ τῆς ἡδονῆς ἐπι-σπώμενος, ποτὲ δὲ καὶ φωνὴν ὄντως ἔναρθρον ὡς ἡττηθεὶς προβαλλόμενος, ᾧ οὐ δεῖ πείθεσθαι ἄσπονδον ἔχοντι τὸν πόλεμον τὸν πρὸς ἡμᾶς. 330 26, 25.2 ἑπτὰ γάρ εἰσι πονηρίαι ἐν τῇ καρδίᾳ αὐτοῦ Τοῖς ἑπτὰ πνεύμασιν ἀντίκεινται αὗται αἱ πονηρίαι.

331 27, 7 ψυχὴ ἐν πλησμονῇ οὖσα κηρίοις ἐμπαίζει· ψυχῇ δὲ ἐνδεεῖ καὶ τὰ

πικρὰ γλυκεῖα φαίνεται Ψυχὴ καθαρὰ κατατρυφᾷ γνώσεως· ψυχὴ δὲ ἀκάθαρτος καὶ τὴν ψευδώνυμον γνῶσιν ἀληθῆ γνῶσιν νομίζει. 332 27, 8 ὥσπερ ὄρνεον ὅταν καταπετασθῇ ἐκ τῆς ἰδίας νοσσιᾶς, οὕτως ἄνθρωπος δουλοῦται, ὅταν ἀποξενωθῇ ἐκ τῶν ἰδίων τόπων Τόπος τῆς καρδίας ἐστὶν ἀρετὴ καὶ γνῶσις, ἀφ' ὧν ἀποξενωθεὶς ἄνθρωπος ἐμπίπτει εἰς κακίαν καὶ ἀγνωσίαν καὶ γίνεται δοῦλος, ἐπειδὴ «πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστι τῆς ἁμαρτίας». 333 27, 9 μύροις καὶ οἴνοις καὶ θυμιάμασι τέρπεται καρδία· καταρρήγνυται δὲ ὑπὸ συμπτωμάτων ψυχή Νοῦς ἀπαθὴς πολυποικίλῳ τέρπεται σοφίᾳ· νοῦς δὲ ἐμπαθὴς ἐν ἀγνωσίᾳ πεσεῖται. 334 27, 10.1 φίλον σὸν καὶ φίλον πατρῷον μὴ ἐγκαταλίπῃσ «Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος καὶ ὤρυξαν ἑαυτοῖς λάκκους.» 335 27, 10.2 εἰς δὲ τὸν οἶκον τοῦ ἀδελφοῦ σου μὴ εἰσέλθῃς ἀτυχῶν Τοιοῦτος ἦν ὁ εἰσελθὼν εἰς τοὺς γάμους καὶ μὴ ἔχων ἔνδυμα γάμου. 336 27, 10.3 κρεῖσσον φίλος ἐγγὺς ἢ ἀδελφὸς μακρὰν οἴκων Κρεῖσσον ὁ συναπτόμενός μοι διὰ τῆς ἀληθοῦς γνώσεως ὑπὲρ τὸν συναπτόμενόν μοι μόνον διὰ τῆς φύσεως. 337 27, 13 ἀφελοῦ τὸ ἱμάτιον αὐτοῦ, παρῆλθεν γὰρ ὑβριστὴς ὅστις τὰ ἀλλότρια λυμαίνεται Τοῦτό ἐστιν τὸ ἐν τῷ εὐαγγελίῳ λεγόμενον τὸ «καὶ ἀπὸ τοῦ μὴ ἔχοντος καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ' αὐτοῦ». ∆ηλοῖ δὲ τοῦτο, ὡς οἶμαι, τὰ κατὰ διάνοιαν λείψανα τῶν ἀρετῶν καὶ τῆς γνώσεως τοῦ θεοῦ λαμβα- νόμενα ἀπὸ τῶν κακῶς αὐτοῖς χρησαμένων ἀνθρώπων. 338 27, 18 ὃς φυτεύει συκῆν φάγεται τοὺς καρποὺς αὐτῆς· ὃς δὲ φυλάσσει τὸν ἑαυτοῦ κύριον τιμηθήσεται Ὁ κύριος ἡμῶν ἐστιν ἡ συκῆ· ὁ γὰρ καρπὸς αὐτῆς λέπραν θεραπεύει. 339 27, 22 ἐὰν μαστιγοῖς τὸν ἄφρονα ἐν μέσῳ συνεδρίῳ ἀτιμάζων, οὐ μὴ περιέλῃς τὴν ἀφροσύνην αὐτοῦ Οὐκ ἀτιμάζων τὸν ἄφρονα ἀποστήσεις αὐτὸν τῆς ἀφροσύνης, ἀλλὰ διδάσκων αὐτὸν ὁποίας ἀτιμίας ἡ ἀφροσύνη γίνεται πρόξενος. 340 27, 23 γνωστῶς ἐπιγνώσῃ ψυχὰς ποιμνίου σου καὶ ἐπιστήσεις καρδίαν σου σαῖς ἀγέλαις· 27, 24 ὅτι οὐ τὸν αἰῶνα ἀνδρὶ κράτος καὶ ἰσχὺς οὐδὲ παραδίδωσιν ἐκ γενεᾶς εἰς γενεάν Πρόσεχε σεαυτῷ καὶ τὰς ἀρετάς σου κατεύθυνε, ὅτι οὐκ ἀεὶ ἐν αὐταῖς ἰσχύουσιν ἐπίσης οἱ ἄνθρωποι οὐδὲ ἀπὸ ἀρετῆς ἐπ' ἀρετὴν ἢ ἀπὸ γνώσεως ἐπὶ γνῶσιν ὑγιῶς μεταβαίνουσιν, τῆς ἀνθρωπίνης καταστάσεως τοῦτο ῥᾳδίως μὴ δεχομένης. Ὅτι δὲ γενεὰς λέγει τὰς ἀρετὰς καὶ τὰς γνώσεις, καθ' ἃς γεννῶνται οἱ ἅγιοι, δείκνυσι δι' ὧν γράφει· «γενεὰ σοφίας φόβος κυρίου καὶ πλοῦτος καὶ δόξα καὶ ζωή.» Χρηστέον δὲ