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he should understand, he himself is both the one who thinks and the one who is thought. For the mind in actuality always has the act of thinking, and there is no time when it is poured out upon external things. For example: the "I and my heart"? The things composed of or conceived from many things, each is spoken of as a part of the whole. Man is composed of soul and body and spirit, as when it says "your whole spirit and soul and body," it is not saying all things other than man. Each is a different part of him, but all together are the man. The apostle has done this also in the case of the body, even if he mixed in something intelligible with it; "If the whole," he says, "were an eye, and 226 if the whole were an ear, where would the body be?" And he says that each member is by itself, but all together are the body. And superficially it is possible to see the same thing. The word for "vote" here signifies number. Many are the thoughts; the many complete a very great theory. And "vote" might be spoken of as if it were "number." But if someone should wish to take "vote" as what was said: "and as they were being put to death he cast a vote," a testimony, and thus he wished "to know wisdom and a vote." If wisdom is the knowledge of things divine and human and of their causes, one ought to understand each thing, and so one has the whole knowledge voted together. And to know the foolishness of the impious, and vexation and distraction. It is a great thing to know the worse things, but not indeed to do them. It is impossible to stand apart from evil without understanding it. But in another way we say that sin is not known by the one who does not sin, instead of: "he does not have experience of sin." Thus therefore Jesus did not "know sin," that is, he was not tempted. But the one who truly wants to abstain from evil will know it, that it is base and that it causes evil for the one who practices it and that "it brings down to death" and that it is a matter of choice and can be loosed by us. It does not exist in its essence, it is not brought into being by the movement of stars. If, therefore, I know this foolishness of the fool, I stand apart from it, I cast it away. And to know joy through an impious man. This is what he says: if I know who the impious man is, and I abstain from this very one, I know joy. For one must hear "through something" in this way: "for through the law comes the knowledge of sin." The one who knows the law will through it know sin, and obviously also virtue; but the one, in order to do it, and the other, in order to flee it. and vexation and distraction. Foolishness and impiety are also vexations. At any rate, the secular philosopher also spoke of sophistic annoyances. And one must know distraction, that one must carry these things about, not have them as permanent. And if ever they should combine in the soul, one must not have them, but carry them about and turn away from them.

227 And I find her more bitter than death, with the woman who is a snare. I find her, the whirling vexation, "more than death" instead of: when I have experience of her, I die; I consider her more than death. But if someone considers her death and the destruction of the soul, he will refuse her, he will cease from her. with the woman, who is snares. It is possible that he called this very worst opinion, which he casts away, which he saw producing nothing other than death, a woman. For in many places in the divine instructions the opinions and the disposition of those who possess them are called women, in praiseworthy and blameworthy senses, as when it says: "Wisdom bears prudence for a man" and "your wife as a flourishing vine, your sons as new olive shoots." From this woman are born male offspring, nourishing fire and light. For the blessed fruit of these plants nourishes the fire and the light. But again in a blameworthy sense it is said: "Pay no attention to a worthless woman; honey," it says, "drips from the lips of a prostitute, who for a little while sweetens your throat. But afterward you will find it more bitter than gall." Then after a little it adds: "the feet of foolishness"; he called the woman foolishness. For which reason he also distinguished her from wisdom. He says that this woman, whom he called distraction, whom he had as a vexation, is a snare, not something to be hunted. And it is possible to say this also, that someone partakes of evil,

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ἐπιστάνῃ, αὐτός ἐστιν καὶ τὸ νοοῦν καὶ τὸ νοούμενον. ὁ γὰρ κατ' ἐνέργειαν νοῦς ἀεὶ τὸ νοεῖν ἔχει, καὶ οὐκ ἔστιν ὅτε χεῖται ἐπὶ τὰ ἔξω. ἐπερ· τὸ "ἐγὼ καὶ ἡ καρδία μου"; τὰ ἐκ πολλῶν συνκείμενα ἢ ἐπινοούμενα ἕκαστον τοῦ ὅλου λέγεται. ὁ ἄνθρωπος συνέστηκεν ἐκ ψυχῆς καὶ σώματος καὶ πνεύματος, ὡς ἐὰν λέγῃ "ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα", μὴ πάντα ἄλλα λέγει τοῦ ἀνθρώπου. ἕκαστον δὲ ἕτερον αὐτοῦ ἐστιν, πάντα δὲ ἅμα ὁ ἄνθρωπός ἐστιν. τοῦτο καὶ ἐπὶ τοῦ σώματος πεποίηκεν ὁ ἀπόστολος, εἰ καὶ παρέμειξεν αὐτῷ τι νοητόν· "εἰ ὅλον", φησίν, "ὀφθαλμός ἐστιν καὶ 226 εἰ ὅλον ἀκοή, π̣ο̣ῦ τὸ σῶμα;" καὶ λέγει, ὅτι ἕκαστον μέλος καθ' αὑτό ἐστιν, ἅμα δὲ πάντα τὸ σῶμα. καὶ ἐπιπολαίως τὸ αὐτὸ ἔστιν ἰδεῖν. τὸ ὄνομα τῆς ψήφου ἐνταῦθα τὸν ἀριθμὸν σημαίνει. πολλά ἐστιν τὰ νοήματα· τὰ πολλὰ ἀπαρτίζει θεωρίαν μεγίστην. καὶ ῥηθείη ἂν ψῆφος ὡσανεὶ ἀριθμός. εἰ δὲ θέλοι τις καὶ τὴν ψῆφον λαβεῖν ὡς τὸ λεχθέν· "ἀναιρουμένων δὲ αὐτῶν κατήνεγκεν ψῆφον", τὴν μαρτυρίαν, καὶ οὕτως ἠθέλησεν "γνῶναι σοφίαν καὶ ψῆφον." εἰ ἐπιστήμη ἐστὶν ἡ σοφία θείων καὶ ἀνθρωπίνων καὶ τῶν τούτων αἰτιῶν, ἕκαστον ὀφείλει νοῆσαι, καὶ ὣς ἔχει συνεψηφισμένην ὅλην τὴν γνῶσιν. καὶ τοῦ γ̣ν̣ω῀̣ν̣αι̣ ἀσεβοῦς ἀφροσύνην καὶ ὀχληρίαν καὶ περιφοράν. μέγα ἐστὶν γνω῀̣ν̣αι τὰ χείρονα, μὴ μὴν πρᾶξαι αὐτά. ἀδύνατόν ἐστιν κακίας ἀποστῆναι μὴ νοήσαντα αὐτήν. ἑτέρως δὲ λέγομεν μὴ γιγνώσκεσθαι ἁμαρτίαν τῷ μὴ ἁμαρτάνοντι ἀντὶ τοῦ· "οὐκ ἔχει πεῖραν ἁμαρτίας." οὕτως οὖν Ἰησοῦς οὐκ "ἔγνω α῾̣μαρτίαν", τουτέστιν οὐκ ἐπειράθη. ὁ δὲ βουλό μενος τῷ ὄντι ἀποσχέσθαι τῆς κακίας γνώσεται αὐτήν, ὅτι φαύλη ἐστὶν καὶ ὅτι κακίαν προξενεῖ τῷ ἐνεργοῦντι καὶ ὅτι "εἰς θάνατον καταβιβάζει" καὶ ὅτι προαιρετική ἐστιν καὶ δύναται ὑφ' ἡμῶν λυθῆναι. οὐκ ἔστιν κατ' οὐσίαν ὑπάρχουσα, οὐκ ἔστιν ὑπὸ κίνησιν ἄστρων ἐνεργουμένη. ἐὰν οὖν γνῶ ταύτην τὴν τοῦ ἄφρονος ἀφροσύνην, ἀφίσταμαι ἀπ' αὐτῆς, ἀποβάλ λω αὐτήν. καὶ τοῦ γνῶναι δι' ἀσεβοῦς εὐφροσύνην. τοῦτο λέγει· ἐὰν γνῶ, τίς ἐστιν ὁ ἀσεβής, καὶ ἀπόσχωμαι αὐτοῦ τού του̣, γιγνώσκω τὴν εὐφροσύνην. τὸ γὰρ "διά τινος" οὕτως ἀκούειν δεῖ· "διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας." ὁ εἰδὼς τὸν νόμον δι' αὐτοῦ εἴσε ται τὴν ἁμαρτίαν, δηλονότι καὶ τὴν ἀρετήν· ἀλλὰ τὴν μέν, ἵνα ποιῇ τὴν δέ, ἵνα φύγῃ. καὶ ὀχληρίαν καὶ περιφοράν. ἡ ἀφροσύνη καὶ ἀσέβεια καὶ ὀχληρία εἰσίν. ἀμέλει γοῦν καὶ ὁ ἔξω φι λόσοφος τὰς σοφιστικὰς ἐνοχλήσεις εἴρηκεν. καὶ περιφορὰν δεῖ εἰδέναι, ὅτι δε̣ι῀̣ ταῦτα περιφέρειν, μὴ ἔχειν μόνιμα. κἄν ποτε συνστῶσιν ἐν τῇ ψυχῇ, οὐ δεῖ αὐτὰ ἔχειν, ἀλλὰ περιφέρειν καὶ ἀποστρέφεσθαι αὐτά.

227 καὶ εὑρίσκω ἐγὼ αὐτὴν πικρότερον ὑπὲρ θάνατον σὺν τὴν γυναῖκα, ἥτ̣ι̣ς ἐστὶν θηρεύματα. εὑρίσκω ἐγὼ αὐτήν, τὴν ὄχλησιν τὴν περίφορο̣ν, "ὑπὲρ θάνατον" ἀντὶ τοῦ· ὅτε πεῖραν αὐτῆς λαμβάνω, ἀποθνῄσκω· ὑπὲρ θάνατον αὐτὴν ἡγοῦμαι. εἰ δὲ ἡγεῖταί τις αὐτὴν θάνατον καὶ ἀπώλειαν ψυχῆς, παραι τήσεται αὐτήν, πεπαύσεται ἀπ' αὐτῆς. σὺν τὴν γυναῖκα, ἥτις ἐστὶν θ̣η̣ρ̣εύματα. δύναται καὶ αὐτὴν ταύτην τὴν γνώμην τὴν χειρίστην, ἣν ἀποβάλλει, ἣν εἶδεν μηδὲν ἕτερον ἢ θάνατον προξενοῦσαν, γυναῖκα εἰρηκέναι. πο̣λ λαχοῦ γὰρ τῶν θείων παιδευμάτων αἱ γνῶμαι καὶ ἡ ἕξις γυναῖκες λέγον ται̣ τῶν ἐχόντων ἐπὶ ἐπαινετῶν καὶ ψεκτῶν, ὡς ἐὰν λέγῃ· "η῾̣ Σοφι´̣α̣ τίκ τει ἀνδρὶ φρόνησιν" καὶ "ἡ γυνή σου ὡς ἄμπελος εὐθηνοῦσα, οἱ υἱοί σου ὡς νε̣ο´̣φυτα ἐλαιῶν." ἐκ ταύτης τῆς γυναικὸς γεννήματα γίνεται ἀρρενικά, θ̣ρ̣ε̣π̣τ̣ι̣κὰ πυρὸς καὶ φωτός. τὸ γὰρ εὐλόγημα τούτων τῶν φυ τῶν τρέφει τὸ πῦρ καὶ τὸ φῶς. ψεκτῶς δὲ πάλιν λέγεται· "μὴ πρόσεχε φαύλῃ γυναικί· μέλι", φησίν, "α᾿̣ποστάζει τῶν χειλέων γυναικὸς πόρνης, ἣ πρὸς ὀλίγον γλυκαίνει σ̣ο`̣ν φάρυγγα. ὕστερον μέντοι πικρότερον χολῆς εὑρήσεις." εἶτα μεθ' ὁλίγα ἐπιφέρε̣ι̣· "τῆς δὲ ἀφροσύνης οἱ πόδες"· τὴν γυναῖκα ἀφροσύνην εἶπεν. διὸ καὶ π̣ρ̣ο`̣ς̣ σοφίαν αὐτὴν διέστειλεν. λέγει, ὅτι ἡ γυνὴ αὕτη, ἣν εἶπεν περιφοράν, ἣν εἶχεν ὀχληρίαν, θή ρευμά ἐστιν, οὐ θηρευόμενον. δυνατὸν δε`̣ καὶ τοῦτο εἰπεῖν, ὅτι μετέρ χεταί τις τὴν κακίαν,