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others. "Whatever you wish that people would do to you, do also to them." "What you hate, do not do to another." As you hated, when I often cursed, so also hate to curse yourself. And to make the servant known and in this much ... ... receive it demands; from yourself receive forgiveness. All these things I tested in wisdom; I said: I will become wise, and it was far removed from me, farther than it was. In the wisdom given to me, being God-sent, I tested these things, I, the Preacher, I, the wise one, the teacher of the sciences, who thus pro- 224 duces arguments, as is profitable for those who learn. So that we might take up the trial, as the wise call it, this is a peirastic attempt and a peirastic syllogism, when we take the premises from the opinions of our interlocutor. For example, if we should say whether wealth is good or not good, we take the premises not from the opinions of this one, with whom we are having the discussion, but not from the universal. And we say that it is possible to use wealth fittingly. It is possible to benefit one's neighbors, to support wise men, of whom the apostle said: "contributing to the needs of the saints." And from this we construct the argument, that it is possible to use wealth for good. The other one, who says that it is not good, says: many have become dissolute from wealth, they were seen to be adulterers, and that the rich man has leisure for drunkenness, that he will often be plotted against. For we make our attempts from the opinions of the respondent, even if others do not think so, but he alone. And this syllogism is called peirastic; for it is introduced for the sake of a trial. And it is similar to what is called by the geometers a pseudograph; to those learning and able, or it reveals sometime to be known ... ... of knowledge or not. The geometer makes a pseudograph and ... ... ... two falsehoods and gives it to that person to solve. If in the solution ... ... ... he found truths and showed a test of perfection. This is ... ... for putting lemmas between those lemmas he places ... ... ... I said: I will become wise. Here "I said" does not only mean to speak, but to assent in such a way as in "no one says: Lord, Lord, except in the Holy Spirit." Here "to say" is to confess in a valid sense, to actually call him Lord by serving him. And here "I said": I set myself to this, to become wise. The example just mentioned becomes clear; in this, then, as much as I thought I had wisdom, I was not saying: "I will become wise"; but now, instead of saying: "I lack wisdom," I say: "I will become wise; but it 225 becomes far from me, farther than it was." I thought that it was not entirely far from me, and for this reason I was eager to do everything in order now to receive it. But when I did this, it became far from me. But in reality it did not become far from me, but it appeared to me to be far beyond the distance it was far. And a deep depth; who will find it? Instead of: there is no one who finds it. Since; do you not speak of anagogy: "do not give your heart"? It is ethical. But this must be taken: the body is a servant of the soul.

Therefore it says this: "do not give your heart" to attend to the base movements of the body. Come, let us say, if it ever attends, that the body is able to rise up against the soul through desires, through passions. Therefore, do not give this so as to know what it says, what it was saying. Its starting point must be considered. This saying harms, it is a curse. But if the saying is a curse, it is a prayer of evil things. "He who bruises the body and brings it into subjection" does not give it to know his heart as a spy. I and my heart went around to know and to examine and to seek wisdom and a reckoning. The heart has often already been said to mean the mind. But the mind does not proceed obliquely nor in a straight line, but turns around itself. At any rate, some of those outside have said that thoughts are like wheels and turning circles. For when the mind extends itself towards external things and wishes to receive an impression of perceptible things, it is not concerned with itself, it does not turn around itself. But when it thinks and to itself

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ἑτέρους. "πάντα ὅσα θέλετε, ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, καὶ αὐτοῖς ποι̣ε̣ῖ τε." "ὃ μισεῖς, ἑτέρῳ οὐ μὴ ποίει." ὡς ἐμίσεις, ὅτε πολλάκις κατηρῶ, κα̣ι`̣ α̣ὐτ̣ὸς καταρᾶσθαι μίσει. καὶ τὸ τὸν δοῦλον ποιῆσαι γνωσθῆναι καὶ ἐν τούτῳ πο̣λλ̣ ····· ········ λαβε ἀπαίτει· ἐκ σεαυτοῦ τὴν συν χώρησιν λαβέ. πάντα ταῦτα ἐπείρασα ἐν τῇ σοφίᾳ· εἶπα· σοφισθήσομαι, καὶ αὐτὴ ἐμ̣ακρύνθη ἀπ' ἐμοῦ μακρὰν ὑπὲρ ὃ ἦν. ἐν τῇ σοφίᾳ τῇ δοθείσῃ μοι θεοπ̣έμπτῳ οὔσῃ ταῦτα̣ ἐπείρασα ἐγώ, ὁ ἐκκλησιάζων, ἐγώ, ὁ σοφός, ὁ παιδευτὴς̣ τῶν ε᾿̣π̣ι̣σ̣τ̣η̣μῶν, ὁ οὕτως προ̣ 224 άγων τοὺς λόγους̣, ὡς λυσιτελεῖ τοῖς μανθάνουσιν. ἵνα τὸν πειρασμὸν λάβωμεν, ὡς λέγουσιν αὐτὸν οἱ φρόνιμοι, πειραστι κὴ ἐπιχείρησις καὶ συλλογισμὸς πειραστικός ἐστιν οὗτος, ὅταν ἐκ τῶν δοξῶν τοῦ προσδιαλεγομένου λαμβάνωμεν τὰς προτάσ̣εις. οἷον ἐὰν λέγωμεν, εἰ ἀγαθὸς ὁ πλοῦτος ἢ οὐκ ἀγαθός, ουκ ἐκ τῶν δοξῶν τούτο̣υ̣, πρὸς ὃν ἔχο μεν τὸν λόγον, τὰς προτάσεις λαμβάνομεν, ἀλλ' οὐκ ἐκ τοῦ καθόλου. καὶ λέγομεν, ὅτι ἔστιν τῷ πλούτῳ δεόντως χρήσασθαι. ἔστιν τοὺς πλησίον εὐεργετῆσαι, ἄνδρας σοφοὺς θρέψαι, οὓς εἶπεν ὁ ἀπόστολος· "ταῖς χρεί αις τῶν ἁγίων κοινωνοῦντες." καὶ ἐκ τούτου κατεσκευάζομεν, ὅτι ἔστιν ἀγαθῶς τ̣ῷ πλούτῳ χρήσασθαι. ὁ ἕτερος ὁ λέγων, ὅτι οὐκ ἀγαθός, λέγει· πολλοὶ ἐκ πλούτου ἄσωτοι γεγένηνται, μοιχοὶ ὤφθησαν, καὶ ὅτι μέθαις σχολάζει ὁ πλούσιος, ὅτι ἐπιβουλεύσεται πολλάκις. ἐκ τῶν δοξῶν γὰρ τοῦ ἀποκρινομένου ποιούμεθα τὰς ἐπιχειρήσεις, κἂν μὴ ἄλλοι οὕτω δοξάζωσιν, ἀλλὰ αὐτὸς μόνος. καὶ λέγεται οὗτος ὁ συλλογισμὸς πειραστι κός· πείρας γὰρ ἕνεκα ἐπάγεται. καὶ ὁμοίως ἔχει τῷ λεγομένῳ παρὰ τοῖς γεωμέτραις ψευδογραφήματι· τοῖς μανθα´̣ν̣ουσιν καὶ δυναμένοις ἢ δηλοῖ ποτε̣ γν̣ωσ̣θῆν̣αι ·····ε̣ε̣ι̣σ̣ον̣ ····β̣εσθ···· ἐπιστήμης ἢ οὔ. ποιεῖ ψευδογράφημα ὁ γεωμέτρης καὶ ····· ····· ···· δ̣υ´̣ο̣ ψεύδη καὶ δίδωσιν ἐκείνῳ λῦσαι. ἐὰν ἐν τῇ λύσει ····· ····· ···· εὑ̣῀̣ρεν ἐτ̣εὰ κ̣αὶ πεῖραν ἔδειξεν τελειότητος. ἔστιν οὗτος ····· ····· ···ε γὰρ τιθεὶς λήμματα μεταξὺ τῶν λημμάτων ε᾿̣κ̣ε̣ι῀̣να τίθησιν ····· ····· ···· εἶπα̣· σ̣οφι̣σ̣θήσομαι. τὸ "εἶπα" ὧδε οὐ τὸ φωνεῖν μόνον σημαίν̣ει, ἀλλὰ τ̣ο`̣ ο̣ὕτω συνκα ταθέσθαι ὡς τὸ "οὐδεῖς λέγει· κ̣ύριος,̣ κ̣ύριος̣, εἰ μὴ ε᾿̣ν πνεύματι ἁγί ω." τ̣ὸ λ̣ε´̣γειν ὧδε τὸ κυρίως ὁμολογῆσαί ἐστιν, τὸ πραγματικῶς λέγε̣ιν αὐτὸν κύριον δουλεύοντα αὐτῷ. καὶ ὧδε "εἶπα"· προσεθέμην τοῦτο τὸ σο φισθῆναι. τὸ ἀρτίως λεχθὲν παράδειγμα φανερὸν γίνεται· ἐν τ̣ούτῳ οὖν, ὅσο̣ν ἐνόμιζον ἔχειν τὴν σοφίαν, οὐκ ἔλεγον· "σ̣ο̣φ̣ι̣σ̣θ̣η´̣σ̣ο̣μ̣αι· νῦν δέ, ἀντὶ τ̣ο̣υ῀̣ λ̣ε´̣γε̣ι̣ν̣ ὅτι· "λείπο̣μ̣αι τῆς σοφίας", λέγω ὅτι· "σοφισθήσομαι· αὐτὴ 225 δὲ μακρὰν γίνεται ἀπ' ἐμοῦ, ὑπὲρ ὃ ἦν." ἐνόμιζον αὐτὴν μὴ πα´̣ντως μα κράν μου εἶναι, καὶ διὰ τοῦτο ἐσπούδασα πάντα πρᾶξαι πρὸς τ̣ὸ νῦν λαβεῖν αὐτήν. ὅτε δὲ τοῦτο πεποίηκα, μακρὰν γέγονεν ἀπ' ἐμοῦ. τῷ δὲ ὄν̣τ̣ι̣ ο̣ὐ μα̣κρὰν γέγονεν ἀπ' ἐμοῦ, ἀλλ' ἐμοὶ ἐφα´̣νη μακρὰν ὑπὲρ τὴν δ̣ιάστασ̣ι̣ν̣ μακρύν̣ε̣ι̣ν̣. κ̣α̣ι`̣ βαθὺ βάθος· τίς εὑρήσει αὐτήν; ἀντὶ τοῦ· μ̣ὴ ἔστι̣ν̣ ε̣υ῾̣ρ̣ίσκων αὐτήν. ἐπερ· οὐ λ̣έγ̣εις ἀναγωγήν· "μὴ δῷς καρδίαν σου"; ἠθικα`̣ μ̣έν ἐστιν. λη̣μπτε´̣ο̣ν δε`̣ το̣υ῀̣τ̣ο̣· δοῦλόν ἐστιν τῆς ψυχῆς τὸ σῶμα.

τοῦτο οὖν λέγει· "μὴ δῷς τὴν καρδίαν σου" ἐπιστάνειν τοῖς κι νήμασιν τ̣οῖς φαύλοις τοῦ σώματος. φέρε εἰπεῖν, εἴ ποτε ἐπιστάνει, ὅτι ἱκανόν ἐστιν τὸ σῶμα ἐπαναστῆναι τῇ ψυχῇ δι' ἐπιθυμιῶν, διὰ παθῶν. μὴ δῷς οὖν τοῦτο ὥστε γνῶναι, τί λέγει, τι´̣ ἔλεγεν. τὴν ἀφορμὴν αὐτοῦ σκοπητέον. βλάπτει ὁ λόγος οὗτος, κατάρα ἐστίν. ε̣ι᾿̣ κ̣α̣τ̣α´̣ρ̣α δέ ἐστιν ὁ λόγος, εὐχὴ κακῶν ἐστιν. "ὁ ὑπωπιάζων τὸ σῶμα καὶ δουλαγωγῶν" μὴ δίδωσιν αὐτὸ τοῦ γνῶναι τὴν καρδίαν αὐτοῦ κατάσκοπον. ἐκύκλωσα ἐγὼ καὶ ἡ καρδία μου τοῦ γνῶναι καὶ τοῦ κατα σκέψασθαι καὶ ζητῆσαι σοφίαν καὶ ψῆφον. ἡ καρδία πολλάκις ἤδη εἴρηται ὅτι τὸν νο̣υ῀̣ν σημαίνει. ὁ νοῦς δὲ οὐ λοξῶς ο̣ὐδὲ ει᾿̣ς εὐθεῖαν χωρεῖ, ἀλλὰ περὶ ἑαυτὸν σ̣τ̣ρ̣ε´̣φεται. αὐτίκα γοῦν καί τινες τῶν ἔξω εἰρήκασιν, ὅτι αἱ νοήσεις ὥσπερ τροχοί εἰσιν καὶ κύκλοι στρεφόμενοι. ὅταν γὰρ ὁ νοῦς περὶ τὰ ἔξω τείνῃ ἑαυτὸν καὶ τῶν αἰσθητῶν θέλῃ φαντασίαν δέχεσθαι, οὐκ ἔστιν περὶ ἑαυτόν, οὐ στρέ φεται περὶ ἑαυτόν. ὅταν δὲ νοῇ καὶ ἑαυτῷ