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"You have become horses] mad for females", and again: "Man being in [honor] did not understand; he is compared to the senseless beasts and is become like them", and: "Be not [as the horse] and mule, which have no understanding", and other things a l[over of] the beautiful will find scattered in the divine scriptures. One might say, therefore, that he who has surpassed others [through] education [saves] the aforementioned from irrationality, which is also possible in this way: the various passions and mo[veme]nts of the soul, being many and diverse, are driven by the [...] soul, it not being dragged down by t[he w]ave of their impulse, but mastering them and ru[l]ing according to the given authority: for, "And let them rule" "[o]f the fish of the sea" and so on. Or does he not rule fi[sh who] draws up from the depths, like Peter, those swimming in the surge of this life, by the word o[f d]ivine education and having brought down others who are high-flying through conceit ..., and implanting the s[av]i[n]g [remedy] of humility, 71 concerning which the Lord, exho[rt]ing, says: "Learn from me, for I am gentle and lowly in heart", so that thus from this, being lifted to a divine height, they might grow wings like eagles, taking wings as of a dove and flying to the appropriate resting place. But also he who leads the sav[a]ge to gentleness shows the [gre]atness of his rule. And he who, str[uggl]ing with reason, masters his own movements that rise [up agains]t the mind and rebel, [is shown] to have the rule given from God, ruling "and of all the earth", that is, o[f a]ll [bod]ily passions, putting to death "the members that are [on the ea]rth: fornication, impurity, passion, evil desire", which you would not be wrong to call [creep]ing things. Of which he is also said to ru[le] by him who has given "every seed-bearing plant" [and] other f[oo]d, which might reasonably be understood as the teachings o[f d]ivine scripture, being hea[venl]y nourishment: for "Man shall not" "live by bread alone, but by e[very] word that proceeds from the mouth of God." And God h[as giv]en another kind of food rest[in]g upon the ear[th]: for having created good thoughts in the word in the beginning, he fixed them [within], which he who preserves, guarding this always as vi[t]a[l] nourishment, will have perseverance in vi[rt]ue, not burying the good things given to us by God from the beginning in our thought. And God has given "[every] fruit-bearing tree producing fruit", from which again a certain food i[s g]i[ve]n: for the more perfect, who minister to the s[alvati]on of men, would be trees according to what has been said: "And a[ll the tr]ees of the field will clap their branches", which 72 a[re] [th]ose who rejoice at the salvation of the repentant, being similar to the one called blessed in the first psalm, whom the word compares to the tree planted by the channels of waters, which is always watered by the study of divine things and gives its fruit in due season. And this too: "To you it has been given for food and to [a]ll the beasts and to all the birds of the air and to every [creep]ing thing that creeps on the earth" may be understood thus: the Lord, who cares for the [salvat]ion of all, has given different remedi<es> for various wou[nds], so that anyone at all might be without excuse, not having ... he did not have the resources of the word; so also his serv[ants], adapt[ing] themselves to each, say as Paul [...]: "I have become all things to all men, that I might by all means save some", [...]ly and suitably adapting to each, and not casti[ng what is ho]ly to the dogs nor the pearls before s[wine, bu]t also leading these [a]way from the characteristics which they had [from their o]wn intention through a word suitable for their instruction. [Should] someone be a [cr]eeping thing and for this reason has arrived at a depth of evils, h[e] is not deprived of the knowledge of the good, which nourishment God has given [up]on the earth, having placed go[o]d thoughts in the soul from the beginning, which he who purifies will have as life-giving food. "And God saw

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"6Ἵππο]ι θηλυμανεῖς ἐγενήθητε"6, καὶ πάλιν· "6Ἄνθρωπος ἐν [τιμῇ ὢ]ν οὐ συνῆκεν, παρασυνεβλήθη τοῖς κτήνεσι[ν τοῖς ἀ]νοήτοις καὶ ὡμοιώθη αὐτοῖς"6, καί· "6Μὴ γίνεσθε [ὡς ἵππο]ς καὶ ἡμίονος, οἷς οὐκ ἔστιν σύνεσις"6, καὶ ἕτερα φ[ιλόκ]αλος ἐν ταῖς θείαις γραφαῖς ἐπεσπαρμένα εὑρή[σει.] Λέγοι οὖν ἂν ὅτι ὁ τοὺς ἄλλους ὑπεραναβεβηκὼ[ς διὰ] παιδεύσεως τοὺς προε[ι]ρημένους τῆς ἀλογίας [α᾿̣]π̣ο[σῴζε]ι, ὃ δυνατὸν δὲ καὶ οὕτως· τὰ διάφορα πάθη καὶ κι̣ν̣[ήμ]ατα τῆς ψυχῆς, πολλὰ ὄντα καὶ ποικίλα, ὑπὸ τῆ[ς] ·[···] ψυχῆς ἡνιοχεῖται, μὴ ὑποσυρομένης αὐτῆς τ[ῷ κ]ύματι τῆς τούτων φορᾶς, ἀλλὰ κρατούσης αὐτῶν καὶ α᾿̣[ρ]χ̣ούσης κατὰ τὴν δοθεῖσαν ἐξουσίαν· "6Καὶ ἀρχέτωσαν"6 γὰ[ρ "6τ]ῶν ἰχθύων τῆς θαλάσσης"6 καὶ τὰ ἑξῆς. Ἢ οὐκ ἄρχει ἰχ̣θ̣υ´̣ω̣[ν ὁ] τοὺς ἐννηχομένους τῷ κλύδωνι τοῦδε τοῦ βίου [ἐκ τοῦ] βάθους ἀνιμώμενος κατὰ τὸν Πέτρον τῷ λόγῳ τη῀̣[ς θ]είας παιδεύσεως καὶ τοὺς ἄλλως ὑψιπετεῖς δι' οἴημα ·[·]ον κατεσπακ̣ὼς ἐντιθείς τε ταπεινοφροσύνης σ[ω]τ̣ή[ρ]ιον, 71 ἐφ' ἧς ὁ Κύριος παρακα̣λῶν φησιν· "6Μάθετε ἀπ' ἐμοῦ ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ"6, ἵν' οὕτως ἀπο`̣ τ̣αύτης εἰς θεῖον ὕψος ἐπαιρόμενοι πτεροφυήσωσιν ὡς ἀετοί, λαβόντες πτέρυγας ὡσεὶ περιστερᾶς καὶ πετασθέντες εἰς̣ τὴν κατάλληλον κατάπαυσιν. Ἀλλὰ καὶ ὁ τοὺς ἐξηγρ̣ι̣ω[μ]ε´̣νους εἰς ἡμερότητα ἄγων δείκνυσιν τῆς ἀρχῆς [τὸ μέ]γεθος. Καὶ ὁ τὰ ἴδια δὲ κινήμα̣τα ἐπαιρόμενα κ̣[ατὰ το]ῦ νοῦ καὶ κατεξανιστάμενα λογισμῷ ἀγω[νιῶν κα]τακρατεῖν αὐτῶν τὴν παρὰ Θεοῦ δοθεῖσαν ἀρχὴ[ν ἀποδ]είκνυται, ἄρχων "6καὶ πα´̣σης τῆς γῆς"6, ὅ ἐστιν τω῀̣[ν σωμ]ατικῶν ἁπάντων παθῶν, νεκρῶν "6τὰ μέλη τὰ ἐ[πὶ τῆς γ]ῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν"6, ἁ´̣[περ ἑρπ]ετὰ λέγων οὐκ ἂν ἁμάρτοις. Ὧν καὶ αὐτῶν ἄρχε[ιν λέγετ]α̣ι̣ ὑπὸ τοῦ δεδωκότος "6πάντα χόρτον σπόριμον̣"6 [καὶ τρ]ο̣φὴν τὴν ἄλλην, ἅπερ εὐλόγως ἂν νοηθείη τα`̣ [τῆς θ]είας γραφῆς παιδεύματα, τροφὸς τυγχάνοντα οὐ[ράνιο]ς· "6Οὐ"6 γὰρ "6ἐπ' ἄρτῳ μόνῳ ζήσετα̣ι̣ ἄνθρωπος, ἀλλ' ἐπὶ π[αντὶ] ῥήματι ἐκπο- ρευομένῳ διὰ στόματος Θεοῦ."6 ∆έδ[ωκε] δ[ὲ] ὁ Θεὸς καὶ ἕτερον εἶδος τροφῆς ἐπάνω τῆς γῆ[ς] ε᾿̣πικ[εί]μενον· τὰς γὰρ ἀγαθὰς ἐννοίας ἐν τῷ λόγῳ [ἐ]ν̣ α᾿̣ρ̣χῇ δημιουργήσας ἐνέπηξεν, ἃς ὁ διασῴζων ὡς ζω[τ]ι̣[κ]ὸν ἀεὶ τοῦτο φυλάττειν τὸ τρόφιον ἕξει τὴν ἐν ἀρ̣ε̣[τ]ῇ δι̣α̣μονήν, μὴ καταχωννὺς τὰ παρὰ Θεοῦ δοθέντα̣ ἡμῖν [ἐ]ξ ἀρχῆς ἐν τῇ ἐννοίᾳ ἀγαθά. ∆έδωκε δὲ ὁ Θεὸς "6[πᾶν] ξύλον κάρπιμον ποιοῦν καρπόν"6, ἐξ οὗ πάλιν τροφή τις δ[έ]δ̣[οτ]α̣ι̣· οἱ γὰρ τελειότεροι καὶ διακονοῦντες τὴν τῶν ἀνθρώπων σ[ωτηρ]ίαν οὗτοι ἂν εἶεν ξύλα κατὰ τὸ ε̣ἰρημένον· "6Καὶ πάντ[α τὰ ξ]ύλα τοῦ ἀγροῦ ἐπικροτήσει τοῖς κλάδοις"6, ἅπερ 72 ε[ἰσ]ι`̣ν̣ [ο]ἱ εὐφραινόμενοι ἐπὶ τῇ σωτηρίᾳ τῶν μετα- νοούντων, παραπλήσιοι ὄντες τῷ μακαριζομένῳ ἐν πρώτῳ ψαλμῷ, ὅντινα ὁμοιοῖ ὁ λόγος τῷ ξύλῳ τῷ πεφυτευμένῳ παρὰ τὰς διεξόδους τῶν ὑδάτων, ὅπερ ἀεὶ ποτίζεται τῇ τῶν θείων μελέτῃ καὶ καιρίως τὸν καρπὸν ἀποδίδωσιν. Τὸ δὲ καί· "6Ὑμῖν δέδοται εἰς βρῶσιν καὶ [π]ᾶσιν τοῖς θηρίοις καὶ πᾶσιν τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ [ἑρπ]ετῷ ἕρποντι ἐπὶ τῆς γῆς"6 οὕτω νοηθείη· ὁ κηδόμενος τῆς̣ [σωτηρ]ίας τῶν πάντων Κύριος διάφορα φάρμα<κα> πρὸς τὰ ποικίλα τραύ[ματα] δέδωκεν, ἵνα πᾶς ὁστισοῦν ἀναπολόγητος ᾖ μὴ ἔχων ···[···] οὐκ ἔσχεν τὰς τοῦ λόγου ἀφορμάς· οὕτω καὶ οἱ θεραπ[ευταὶ] αὐτοῦ πρὸς ἕκαστον ἁρμο[ζό]μενοί φασιν καθὰ ὁ Παῦλος [·····] "6Τοῖς πᾶσιν γέγονα τὰ πάντα, ἵνα πάντως τινὰς σώσω"6, [····]·ως καὶ προσφόρως ἑκάστῳ ἁρμο- ζόμενος, καὶ οὐ βάλλω[ν τὰ ἅγι]α τοῖς κυσὶν οὐδὲ τοὺς μαργαρίτας ἔμπροσθεν τῶν χ[οίρων, ἀλλ]ὰ καὶ τούτους μετάγων [ἀ]πὸ τῶν ἰδιωμάτων ὧν ἔσχον [ἐξ ἰ]δ̣ίας προθέσεως διὰ λόγου καταλλήλου αὐτοῖς εἰς παίδευσιν. [Μὴ ἑ]ρπετὸν ὑπάρχῃ τις καὶ διὰ τοῦτο εἰς βάθος κακῶν ἀφίκηται, ο[ὐ]κ ἐστέρηται τῆς ἐπιγνώσε̣ως τοῦ καλοῦ, ὅνπερ τρόφιον [ἐπ]άνω τῆς γῆς ὁ Θεὸς δέδωκε[ν] τῇ ψυχῇ ἐξ ἀρχῆς ἐνεὶς τὰς κ[αλ]ὰς ἐννοίας, ἃς ὁ διακαθαίρων ἕξει ζωτικὴν τροφήν. "6Καὶ εἶδεν ὁ Θεὸς