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the lover, and desire found naturally later for its own sake in the end, that it might fill with intelligible laughter those who have exchanged the co-existence of all beings for it.

3.61 (ξα΄) Wisdom is also fear, becoming a privation in the avoidance [of it], for those who do not desire it; and it is desire, a state of enjoyable activity found by those who love it. For this, by delivering from the passions through the hope of punishment, also creates fear; and it produces desire, by accustoming the mind through the acquisition of virtues to see the things to come.

15∆_170 3.62 (ξβ΄) All confession humbles the soul; the one, justified by the grace of God; the other, teaching the soul that is held liable for its own transgressions through negligence.

3.63 (ξγ΄) The account of confession is twofold: the one, made in thanksgiving for the good things that have been given; the other, spoken in reproof and examination of the things evilly done. For confession is said to be both the enumeration with thanksgiving of the divine benefits by those who have been well-treated, and the declaration of evil deeds by the culprits; and both are productive of humility. For both he who gives thanks for good things, 1289 and he who is examined for his crimes, is humbled: the one, judging himself unworthy of the good things given; the other, asking to receive remission for his trespasses.

3.64 (ξδ΄) The passion of pride is composed of two ignorances. And two ignorances, coming together into a union, produce one confused mindset. For he alone is proud who has been ignorant of both divine help and human weakness. Therefore, pride is the privation of divine and human knowledge. For by the negation of the true extremes, there exists one false affirmation.

3.65 (ξε΄) Vainglory is a departure from the goal that is according to God; and it is a transition to another goal besides the divine one. For a man is vainglorious who practices virtue for the sake of his own glory, but not for the divine, and with his own labors purchases the insubstantial praises of men.

3.66 (ξστ΄) The people-pleaser takes care only of apparent habits, and indeed also of flattering speech; so that with the one he might appropriate sight, and with the other, hearing, of those who are pleased or even astonished only by things seen and heard, and who define virtue by sense-perception alone. We say, therefore, that people-pleasing 15∆_172 is the display of habits and words as if for virtue, but done for the sake of men.

3.67 (ξζ΄) Hypocrisy is a pretense of friendship; or hatred concealed by the guise of friendship; or enmity activated through goodwill; or envy imitating the character of love; or a life having decorum by a fabrication of virtue, but not in reality; or a pretense of justice, maintained by the appearance of being so; or deceit, having the form of truth; which those who imitate the serpent in the crookedness of their habits practice.

3.68 (ξη΄) The cause of beings, and of the good things in beings, is God. He, therefore, who is puffed up about virtue or knowledge, and not, in proportion to the measure of virtue or progress in grace, also extending the recognition of his own weakness, has not escaped the evil of pride. But he who practices the good for the sake of his own glory has preferred himself to God, being impaled on the nail of vainglory. And he who does or speaks of virtue in order to be seen by men, has placed human approval far above divine, being nursed in the passion of people-pleasing; but he who wickedly uses his habits only with a solemnity according to virtue for the purpose of deceit, and

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τόν ἐραστήν, καί πόθος ὕστερον φυσικῶς εὑρισκομένη δι᾿ ἑαυτήν κατά τό τέλος, ἵνα πληρώσῃ γέλωτος νοητοῦ, τούς τήν αὐτῆς πάντων τῶν ὄντων ἀλλαξαμένους συμβίωσιν.

3.61 (ξα΄) Ἡ σοφία καί φόβος ἐστί, κατά τήν ἀποφυγήν γινομένη στέρησις, τοῖς οὐκ ὀρεγομένοις αὐτῆς· καί πόθος ἐστίν, ἕξις ἀπολαυστικῆς ἐνεργείας εὑρισκομένη τοῖς ἀγαπῶσιν αὐτήν. Αὕτη γάρ ἐλπίδι κολάσεως παθῶν ἀπαλλάσσουσα, καί φόβον ποιεῖ· καί πόθον ἐργάζεται, τῇ τῶν ἀρετῶν ἐπικτήσει τόν νοῦν ἐθίζουσα βλέπειν τά μέλλοντα.

15∆_170 3.62 (ξβ΄) Πᾶσα ἐξομολόγησις, ταπεινοῖ τήν ψυχήν· ἡ μέν, χάριτι Θεοῦ δικαιωθεῖσαν· ἡ δέ, ῥαθυμίᾳ γνώμην οἰκείας ἐπ᾿ ἐγκλήμασιν ἐνεχομένην, αὐτήν ἐκδιδάσκουσα.

3.63 (ξγ΄) ∆ιττός ὁ τῆς ἐξομολογήσεως λόγος· ὁ μέν, ἐπ᾿ εὐχαριστίᾳ τῶν δεδωρημένων ἀγαθῶν γινόμενος· ὁ δέ, ἐπ᾿ ἐλέγχῳ καί ἐτασμῶ τῶν κακῶς πεπραγμένων λεγόμενος. Ἐξομολόγησις γάρ λέγεται, καί ἡ τῶν εὖ πεπονθότων μετ᾿ εὐχαριστίας τῶν θείων εὐεργεσιῶν ἀπαρίθμησις, καί ἡ τῶν κακῶς πεπραγμένων παρά τῶν ὑπαιτίων ἐξαγόρευσις· ἀμφότερα δέ, ταπεινώσεως ὑπάρχει ποιητικά. Ὅ τε γάρ ἐπ᾿ ἀγαθοῖς εὐχαριστιῶν ὁμοῦ, 1289 καί ὁ ἐπ᾿ ἐγκλήμασιν ἐταζόμενος, ταπεινοῦται· ὁ μέν, ἑαυτόν ἀνάξιον κρίνων τῶν δοθέντων καλῶν· ὁ δέ, λαβεῖν ἄφεσιν τῶν πλημμεληθέντων δεόμενος.

3.64 (ξδ΄) Τό τῆς ὑπερηφανίας πάθος, ἐκ δύο συνέστηκεν ἀγνοιῶν. ∆ύο δέ συνελθοῦσαι πρός ἕνωσιν ἄγνοιαι, μίαν φρόνησιν συγκεχυμένην ἀποτελοῦσι. Μόνος γάρ ἐκεῖνός ἐστιν ὑπερήφανος, ὁ καί τήν θείαν βοήθειαν, καί τήν ἀνθρωπίνην ἀγνοήσας ἀσθένειαν. Οὐκοῦν ὑπερηφανία ἐστί, θείας καί ἀνθρωπίνης γνώσεως στέρησις. Τῇ γάρ τῶν ἀληθῶν ἄκρων ἀποφάσει, μία καί ψευδής ὑπάρχει κατάφασις.

3.65 (ξε΄) Ἡ κενοδοξία, σκοποῦ μέν τοῦ κατά Θεόν ἐστιν ἔκστασις· πρός δέ ἄλλον σκοπόν παρά τόν θεῖον ὑπάρχει μετάβασις. Κενόδοξος γάρ ἐστιν, ὁ τῆς οἰκείας, ἀλλά μή τῆς θείας ἕνεκα δόξης, τήν ἀρετήν ἐπιτηδεύων, καί πόνοις οἰκείοις τούς ἐξ ἀνθρώπων ἀνυποστάτους ἐπαίνους ὠνούμενος.

3.66 (ξστ΄) Ὁ ἀνθρωπάρεσκος, μόνων ἐπιμελεῖται τῶν φαινομένων ἠθῶν, καί μήν καί λόγου τοῦ κόλακος· ἵνα τοῖς μέν τήν ὅρασιν, τῷ δέ τήν ἀκοήν σφετερίζηται, τῶν μόνοις ἡδομένων ἤ καί καταπληττομένων τοῖς φαινομένοις τε καί ἀκουομένοις, καί μόνῃ τῇ αἰσθήσει περιγραφόντων τήν ἀρετήν. Ἀνθρωπαρέσκειαν 15∆_172 οὖν φαμεν, τήν ὡς ἐπ᾿ ἀρετῇ δι᾿ ἀνθρώπους γινομένην τῶν ἠθῶν τε λόγων ἐπίδειξιν.

3.67 (ξζ΄) Ὑπόκρισίς ἐστι, φιλίας προσποίησις· ἤ μῖσος, σχήματι φιλίας κεκαλυμμένον· ἤ ἔχθρα, δι᾿ εὐνοίας ἐνεργουμένη· ἤ φθόνος, ἀγάπης χαρακτῆρα μιμούμενος· ἤ βίος, ἀρετῆς πλάσματι, ἀλλ᾿ οὐ πράγματι τό κόσμιον ἔχων· ἤ δικαιοσύνης προσποίησις, τῇ τοῦ εἶναι δοκήσει συντηρουμένη· ἤ ἀπάτη, ἀληθείας ἔχουσα μόρφωσιν· ἥν οἱ τόν ὄφιν τῇ τῶν ἠθῶν σκολιότητι μιμούμενοι, ἐπιτηδεύουσιν.

3.68 (ξη΄) Ἡ τῶν ὄντων αἰτία, καί τῶν ἐν τοῖς οὖσιν ἀγαθῶν, ἐστίν ὁ Θεός. Ὁ τοίνυν περί τήν ἀρετήν ἤ τήν γνῶσιν ἐπαιρόμενος, καί μή τῷ μέτρῳ τῆς ἐν χάριτι ἀρετῆς ἤτοι προκοπῆς, συνεπεκτείνων τῆς οἰκείας ἀσθενείας τήν ἐπιγνωμοσύνην, τό τῆς ὑπερηφανίας κακόν οὐ διέφυγεν. Ὁ δέ δόξης ἕνεκεν ἰδίας τό καλόν ἐπιτηδεύων, ἑαυτόν τοῦ Θεοῦ προτετίμηκε, τῷ τῆς κενοδοξίας ἥλῳ περιπαρείς. Ὁ δέ πρός τό θεαθῆναι τοῖς ἀνθρώποις, ποιῶν ἤ λαλῶν τήν ἀρετήν, τῆς θείας πολλῷ τήν ἀνθρωπίνην ἀποδοχήν ὑπερέθηκε, τῷ τῆς ἀθρωπαρεσκείας πάθει νοσηλευόμενος· ὁ δέ μόνον τῇ κατ᾿ ἀρετήν σεμνότητι πρός ἀπάτην κακούργως ἐπιχρώσας τά ἤθη, καί