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it is concluded that choice is a deliberative appetite for things in our power; for we desire what has been preferred from deliberation, by choosing. For every deliberation is for the sake of action and on account of action; and thus deliberation precedes every choice, and choice precedes every action. For this reason not only actions, but also the things of the mind, which establish the choices, bring about both crowns and punishments. For the beginning of sin and of righteous action is choice, which is classed among the things in our power; for of those things whose activities are in our power, their actions according to the activity are also in our power; and the activities according to virtue are in our power, therefore the virtues are also in our power; for properly in our power are all the things of the soul and about which we deliberate. Thus as men deliberate with free will and choose with free will, to the extent that one chooses, to that extent he also partakes of the divine light and makes progress in the pursuits of philosophy; for there are differences of choice. And just as some springs of water are sent up from the sides of the earth, some gush forth superficially from the earth, some a little deeper, and some very deeply, and of these waters, some gushing forth near the surface are sweet to the taste, while others coming from deep are brackish or sulfurous, and some are given forth abundantly, while others drip little by little; 226 so also understand it with choices, that some are swift and very ardent, while others are sluggish and cold, and some possess an inclination entirely toward what is good, while others turn aside with all their strength toward the opposite. According, then, to their own dispositions, the impulses toward actions also follow. χῃι Joasaph said to the elder: Are there then any others now who preach these things just as you do? or are you alone today the one who teaches these things and describes the present life as so hateful? And he, answering, said: In this most unfortunate country of yours I know no one. For the tyranny of your father has encompassed them with countless deaths, and has made it his work that the preaching of the knowledge of God should not be heard at all among you. But in all the other tongues these things are sung and glorified, by some with most correct reason, but by others in a distorted way, since the enemy of our souls made them turn from the straight path and divided them with alien opinions, and taught them to interpret some sayings of the Scriptures otherwise and not according to the intended meaning. But there is one truth, that which was preached through the glorious apostles and the God-bearing fathers, and in the catholic Church, which shines more brightly than the sun from one end of the inhabited world to the other, of which I was sent to you as a preacher and teacher. 228 And Joasaph said to him: Has my father, then, learned none of these things? And the elder says: Clearly and properly he has learned nothing; for stopping his senses, he does not willingly accept the good, having of his own choice an inclination toward evil. But I would wish, says Joasaph, that he too be initiated into these things. And the elder said: The things that are impossible with men, are all possible with God. For what do you know if you will save your father, and in a wonderful way be called the begetter of your own begetter? For I have heard that there was a certain king who governed his own kingdom very well. treating the people under him both gently and mildly, but erring in this one thing alone, in not being rich in the illumination of the knowledge of God, but being held by the error of idols. And he had a certain good counselor, adorned in every way with both piety toward God and with all other virtuous wisdom; who, being burdened and vexed at the king's error and wishing to rebuke him concerning this, was restrained from his impulse, fearing that he might become a cause of evils for both himself and his companions and might cut off the benefit that came to many through him. Nevertheless, he sought an opportune moment to draw him to the

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συνάγεται προαίρεσιν εἶναι ὄρεξιν βουλευτικὴν τῶν ἐφ' ἡμῖν· τοῦ γὰρ προκριθέντος ἐκ τῆς βουλῆς ἐφιέμεθα προαιρούμενοι. πᾶσα γὰρ βουλὴ πράξεως ἕνεκα καὶ διὰ πρᾶξιν· καὶ οὕτω πάσης μὲν προαιρέσεως βουλὴ ἡγεῖται, πάσης δὲ πράξεως προαίρεσις. διὰ τοῦτο οὐ μόνον αἱ πράξεις, ἀλλὰ καὶ τὰ κατὰ διάνοιαν, ἅτινα τὰς προαιρέσεις παριστῶσι, καὶ στεφάνους καὶ κολάσεις προξενοῦσιν. ἀρχὴ γὰρ ἁμαρτίας καὶ δικαιοπραγίας προαίρεσίς ἐστιν ἐν τοῖς ἐφ' ἡμῖν καταγομένη· ὧν γὰρ αἱ ἐνέργειαι ἐφ' ἡμῖν, τούτων καὶ αἱ πράξεις αἱ κατὰ τὴν ἐνέργειαν ἐφ' ἡμῖν· ἐφ' ἡμῖν δὲ αἱ κατὰ τὴν ἀρετὴν ἐνέργειαι, ἐφ' ἡμῖν ἄρα καὶ αἱ ἀρεταί· κυρίως γὰρ ἐφ' ἡμῖν ἐστι τὰ ψυχικὰ πάντα καὶ περὶ ὧν βουλευόμεθα. οὕτως αὐτεξουσίως βουλευομένων τῶν ἀνθρώπων καὶ αὐτεξουσίως προαιρουμένων, καθ' ὅσον ἄν τις προαιρῆται, κατὰ τοσοῦτον καὶ μετέχει τοῦ θείου φωτὸς καὶ προκόπτει ἐν τοῖς τῆς φιλοσοφίας ἐπιτηδεύμασι· διαφοραὶ γὰρ προαιρέσεως εἰσί. καὶ καθάπερ τινὲς πηγαὶ ὑδάτων ἐκ τῶν τῆς γῆς λαγόνων ἀναπεμπόμεναι, αἱ μὲν ἐπιπολαίως τῆς γῆς ἐκβλύζουσιν, αἱ δὲ μικρόν τι βαθύτερον, αἱ δὲ λίαν βαθέως, τούτων δὲ τῶν ὑδάτων τὰ μὲν προσεχῶς ἐκβλύζοντα καὶ τῇ γεύσει γλυκέα, τὰ δὲ βαθέως ἐξερχόμενα καὶ ἁλμυρίζοντα ἢ θεαφίζοντα, καὶ τὰ μὲν ἀφθόνως ἐκδιδόμενα, τὰ δὲ κατὰ μικρὸν 226 στάζοντα· οὕτως καὶ ἐπὶ τῶν προαιρέσεων νόει, τὰς μὲν ταχείας εἶναι καὶ λίαν θερμοτάτας, τὰς δὲ νωθρὰς καὶ ψυχράς, καὶ τὰς μὲν ὅλως ἐπὶ τὰ καλὰ τὴν ῥοπὴν κεκτημένας, τὰς δὲ πρὸς τὸ ἐναντίον πάσῃ δυνάμει ἀποκλινούσας. κατὰ γοῦν τὰς αὐτῶν διαθέσεις καὶ αἱ πρὸς τὰς πράξεις ἀκολουθοῦσιν ὁρμαί. χῃι Λέγει δὲ ὁ Ἰωάσαφ πρὸς τὸν γέροντα· Εἰσὶν οὖν καὶ ἕτεροί τινες νῦν οἱ κατὰ ταῦτα κηρύττοντες ὥσπερ σύ; ἢ μόνος εἶ σήμερον ὁ ταῦτα διδάσκων καὶ οὕτως μισητὸν τὸν παρόντα βίον διηγούμενος; Ὁ δὲ ἀποκριθεὶς εἶπεν· Ἐν τῇ καθ' ὑμᾶς δυστυχεστάτῃ χώρᾳ ταύτῃ οὐδένα γινώσκω. ἡ γὰρ τοῦ σοῦ πατρὸς τυραννὶς μυρίοις τούτους θανάτοις περιέβαλε, καὶ ἔργον ἔθετο μὴ τὸ σύνολον ἀκούεσθαι ἐν ὑμῖν τὸ τῆς θεογνωσίας κήρυγμα. ἐν πάσαις δὲ ταῖς λοιπαῖς γλώσσαις ᾄδεται ταῦτα καὶ δοξάζεται, οἷς μὲν ὀρθοτάτῳ λόγῳ, ἄλλοις δὲ διεστραμμένως, τοῦ πολεμίου τῶν ἡμετέρων ψυχῶν ἐκκλίνειν αὐτοὺς τῆς εὐθείας ποιησαμένου καὶ ἀλλοτρίαις καταμερισαμένου δόξαις, καὶ ῥήσεις τινὰς τῶν Γραφῶν ἄλλως καὶ οὐ κατὰ τὸν ἐγκείμενον νοῦν μεθερμηνεύειν διδάξαντος. μία δέ ἐστιν ἡ ἀλήθεια, ἡ κηρυχθεῖσα διὰ τῶν ἐνδόξων ἀποστόλων καὶ τῶν θεοφόρων πατέρων, καὶ ἐν τῇ καθολικῇ Ἐκκλησίᾳ τῇ ἀπὸ περάτων ἕως περάτων τῆς οἰκουμένης ἡλίου φαιδρότερον διαλάμπουσα, ἧσπερ ἐγὼ κήρυξ καὶ διδάσκαλος ἀπεστάλην σοι. 228 Εἶπε δὲ ὁ Ἰωάσαφ πρὸς αὐτόν· Οὐδὲν οὖν τούτων ὁ ἐμὸς μεμάθηκε πατήρ; Καί φησιν ὁ γέρων· Τρανῶς μὲν καὶ προσηκόντως οὐδὲν μεμάθηκε· βύων γὰρ τὰς αἰσθήσεις, τὸ ἀγαθὸν ἑκὼν οὐ προσδέχεται, πρὸς τὸ κακὸν αὐτοπροαιρέτως τὴν ῥοπὴν κεκτημένος. Ἀλλ' ἤθελον, φησὶν ὁ Ἰωάσαφ, κἀκεῖνον ταῦτα μυηθῆναι. Ὁ δὲ γέρων· Τὰ παρὰ ἀνθρώποις, εἶπεν, ἀδύνατα, παρὰ τῷ Θεῷ πάντα δυνατά ἐστι. τί γὰρ οἶδας εἰ σὺ σώσεις τὸν πατέρα σου, καὶ τρόπῳ θαυμασίῳ γεννήτωρ τοῦ σοῦ χρηματίσεις γεννήτορος; Ἀκήκοα γὰρ βασιλέα τινὰ γεγονέναι πάνυ καλῶς τὴν ἑαυτοῦ οἰκονομοῦντα βασιλείαν. πράως τε καὶ ἠπίως τῷ ὑπ' αὐτὸν κεχρημένον λαῷ, ἐν τούτῳ δὲ μόνῳ σφαλλόμενον, τῷ μὴ πλουτεῖν τὸν τῆς θεογνωσίας φωτισμόν, ἀλλὰ τῇ πλάνῃ τῶν εἰδώλων κατέχεσθαι. εἶχε δέ τινα σύμβουλον ἀγαθὸν καὶ παντοίως κεκοσμημένον τῇ τε πρὸς τὸν Θεὸν εὐσεβείᾳ καὶ τῇ λοιπῇ πάσῃ ἐναρέτῳ σοφίᾳ· ὅς, ἀχθόμενος καὶ δυσχεραίνων ἐπὶ τῇ πλάνῃ τοῦ βασιλέως καὶ βουλόμενος αὐτὸν περὶ τούτου ἐλέγξαι, ἀνεχαιτίζετο τῆς ὁρμῆς, δεδοικὼς μὴ κακῶν πρόξενος ἑαυτῷ τε καὶ τοῖς αὑτοῦ ἑταίροις γένοιτο καὶ τὴν γινομένην δι' αὐτοῦ πολλῶν ὠφέλειαν περικόψειεν. ἐζήτει δὲ ὅμως καιρὸν εὔθετον τοῦ ἑλκύσαι αὐτὸν πρὸς τὸ