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equips the cavalry force and all such things against you. Surely you are not ignorant of the meaning of what has been said, who is the traitor, who is the spy, who are the liers-in-wait, who are the slingers and javelin-throwers and archers and who are those who fight hand-to-hand and the squadron of cavalry and what are the engines, by which the wall of the soul is shaken. Looking to all these things, therefore, it is necessary that we ourselves also be fully armed and summon our allies and inspect the ranks among those under our command, 5.430 lest someone be on the side of the enemy, and to foresee the ambushes along the way and to secure oneself from the missiles with shields and to stand against those who engage with us in close combat and to block the passage of the horsemen against us with trenches, and to secure the walls with some fortifications and ramparts, so that they may not be shaken by the engines. Surely we do not need any argument to interpret each of these things, how the enemy of each of our cities, established in the soul by God, tests our strength by means of spies and which traitors of our strength he has from among ourselves. But that the thought may be revealed more clearly, such is the first assault of temptation, from which the passions take their beginning, this becomes a spy of our strength, for instance, a sight fell upon the eye capable of stirring up desire. Through this, therefore, the enemy spies out the strength in you, whether you are strong and well-prepared or weak and easily captured. For if you did not flinch at the sight, nor was the tension of your mind relaxed at what appeared, but you dismissed the encounter without passion, you immediately terrified the spy like a phalanx of hoplites bristling with spears, I mean the preparation of your thoughts, 5.431 showing it to the spy. But if the sense should be softened by pleasure at the sight, and the image of the form should enter within the mind through the eyes, then the mind, the general of the forces within, is overcome, as having nothing manly or youthful, but being sluggish and dissolute, and a multitude of traitors from the populace of thoughts is gathered around the spy. These are the traitors, of whom the Lord says, 'A man's enemies are those of his own household,' those that proceed out of the heart and defile the man, whose names one can clearly learn from the gospel. From this point, it would no longer be difficult for you to understand in consequence each detail of that warlike preparation: those lying in wait in secret, into whose hands fall those who journey unwarily along the path of life; for those who, under the guise of friendship and goodwill, drag down the one who is persuaded into the destruction of sin, these are the ones who lie in ambush along the roads, the praisers of pleasure, those who lead by the hand to the theaters, those who point out the ease of evil, and who, through what they do, call others to the imitation of similar things, 5.432 calling themselves brothers and friends for the destruction of those who are perishing. About whom it is written, 'Every brother will utterly supplant, and every friend will walk deceitfully.' If then we have understood the ambushes, the band of slingers and archers and javelin-throwers would also be clear. For the insolent and wrathful and revilers, by initiating insults, instead of darts or stones, shoot and sling and hurl provoking words, and wound the very heart of those who pass by unarmored and unguarded. And one would not err in transferring the passion of pride and arrogance to the exultation of horses. For there are some who are truly horses, high-necked and high-headed... striking down the moderate with the bombastic words of pride, like some hollow hooves; about whom scripture says, 'Let not 5.433 the foot of pride come against me.' And as for the engines, by which the harmony of the wall is dissolved, one might well name them the love of money. For nothing is so heavy and hard to withstand in the enemy's preparation as the engine of avarice. Even if one most of all the other virtues through the harmonious

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τὴν ἱππικὴν δύναμιν καὶ πάντα τὰ τοιαῦτα κατά σου ἐξαρτύεται. πάντως δὲ οὐκ ἀγνοεῖς τὴν τῶν εἰρημένων διάνοιαν, τίς ὁ προδότης, τίς ὁ κατάσκοπος, τίνες οἱ ἐνεδρευταί, τίνες οἱ σφενδονῆται καὶ ἀκοντισταὶ καὶ τοξόται καὶ τίνες οἱ ἀγχέμαχοι καὶ ἡ τῶν ἱππέων ἴλη καὶ ποῖα τὰ μηχανήματα, δι' ὧν τὸ τῆς ψυχῆς κατασείεται τεῖχος. πρὸς ἃ πάντα οὖν βλέποντας χρὴ καὶ αὐτοὺς καθοπλίζεσθαι καὶ τοὺς συμμάχους παρακαλεῖν καὶ φυλοκρινεῖν ἐν τοῖς ὑποχειρίοις, 5.430 μή τις τὰ τῶν πολεμίων φρονῇ, προβλέπειν τε τὰς παροδίους ἐνέδρας καὶ θυρεοῖς τὰς βολὰς ἀσφαλίζεσθαι πρός τε τοὺς συστάδην ἡμῖν συμπλεκομένους ἀντέχειν καὶ ἀποταφρεύειν τοῖς καθ' ἡμῶν ἱππόταις τὴν πάροδον, ἐρύμασι δέ τισι καὶ προβολαῖς τὰ τείχη κατασφαλίζεσθαι, ὡς ἂν μὴ κατασει σθείη τοῖς μηχανήμασι. πάντως δὲ οὐδενὶ λόγῳ τὰ καθ' ἕκαστον ἑρμηνεύειν δεόμεθα, πῶς ὁ ἐχθρὸς τῆς ἑκάστου ἡμῶν πόλεως τῆς ἐν τῇ ψυχῇ παρὰ τοῦ θεοῦ συνῳκισμένης διὰ κατασκόπων ἀποπειρᾶται ἡμῶν τῆς δυνάμεως καί τίνας ἔχει τοὺς ἐξ ἡμῶν αὐτῶν προδότας γινομένους τῆς ἡμετέρας δυνάμεως. ὡς δ' ἂν φανερώτερον τὸ νόημα ἐκκαλυφθείη, τοιοῦτόν ἐστιν ἡ πρώτη τοῦ πειρασμοῦ προσβολὴ, ὅθεν τὰ πάθη τὴν ἀρχὴν λαμβάνει, τοῦτο τῆς ἡμετέρας δυνάμεως κατάσκοπος γίνεται, οἷον ἐνέπεσε τῷ ὀφθαλμῷ θέαμα τὴν ἐπιθυμίαν ἀνακινῆσαι δυνάμενον. διὰ οὖν τούτου κατασκοπεῖ τὴν ἔν σοι δύναμιν ὁ πολέμιος, εἴτε ἰσχυρός τις καὶ ἐμπαρά σκευος εἶ εἴτε ἄτονος καὶ εὐάλωτος. εἰ γὰρ οὐκ ὤκλασας τῷ θεάματι οὐδέ σοι πρὸς τὸ φανὲν διελύθη τῆς διανοίας ὁ τόνος, ἀλλ' ἀπαθῶς παρεπέμψω τὴν συντυχίαν, εὐθὺς ἐπτόησας τὸν κατάσκοπον οἷον ὁπλιτῶν τινα φάλαγγα τοῖς δόρασι φρίσσουσαν, τὴν τῶν λογισμῶν λέγω παρασκευήν, 5.431 τῷ κατασκόπῳ δείξας. εἰ δὲ μαλαχθείη δι' ἡδονῆς πρὸς τὴν θέαν ἡ αἴσθησις καὶ τὸ τοῦ χαρακτῆρος εἴδωλον ἐντὸς τῆς διανοίας διὰ τῶν ὀφθαλμῶν εἰσδύη, τότε καταπολεμεῖται μὲν ὁ στρατηγὸς τῶν ἔνδον ὁ νοῦς, ὡς οὐδὲν ἀνδρῶδες ἢ νεανι κὸν ἔχων, ἀλλὰ βλακώδης τις καὶ ἔκλυτος ὤν, καὶ πλῆθος προδοτῶν ἐκ τοῦ δήμου τῶν λογισμῶν περὶ τὸν κατάσκοπον συγκροτεῖται. οὗτοι δέ εἰσιν οἱ προδόται, περὶ ὧν φησιν ὁ κύριος, ὅτι Ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ οἱ ἐκ τῆς καρδίας ἐκπορευόμενοι καὶ κοινοῦντες τὸν ἄνθρωπον, ὧν τὰ ὀνόματα σαφῶς ἔστιν ἐκ τοῦ εὐαγγελίου μαθεῖν. τὸ δὲ ἀπὸ τούτου οὐκέτι ἄν σοι γένοιτο δυσχερὲς δι' ἀκολούθου τὰ καθ' ἕκαστον τῆς πολεμικῆς ἐκείνης διασκευῆς κατανοῆσαι· τοὺς ἐκ τοῦ ἀφανοῦς προλοχίζοντας, οἷς περιπίπτουσιν οἱ ἀπροόπτως κατὰ τὴν τοῦ βίου ὁδὸν πορευόμενοι· οἱ γὰρ ἐν σχήματι φιλίας καὶ εὐνοίας πρὸς τὸν τῆς ἁμαρτίας ὄλεθρον καθέλκοντες τὸν πειθόμενον οὗτοί εἰσιν οἱ κατὰ τὰς ὁδοὺς ἐνεδρεύοντες, οἱ τῆς ἡδονῆς ἐπαινέται, οἱ πρὸς τὰ θέατρα χειραγωγοῦντες, οἱ τοῦ κακοῦ τὴν εὐκολίαν ὑποδεικνύοντες, καὶ δι' ὧν ποιοῦσι πρὸς τὴν τῶν ὁμοίων μίμησιν ἐκκαλούμενοι, 5.432 ἀδελφοὺς ἑαυτοὺς καὶ φίλους ἐπ' ὀλέθρῳ τῶν ἀπολλυμένων κατονομάζοντες. περὶ ὧν γέγραπται, ὅτι Πᾶς ἀδελφὸς πτέρνῃ πτερνιεῖ, καὶ πᾶς φίλος δόλῳ πορεύσεται. εἰ δὴ νενοήκαμεν τὰς ἐνέδρας, σαφὲς ἂν εἴη καὶ τὸ τῶν σφενδονητῶν τε καὶ τοξοτῶν καὶ ἀκοντιστῶν στῖφος. οἱ γὰρ ὑβρισταί τε καὶ θυμώδεις καὶ λοίδοροι τῷ προκατάρχειν τῶν ὕβρεων ἀντὶ βελῶν ἢ λίθων τοὺς παροξυντικοὺς λόγους ἀποτοξεύοντες καὶ σφενδονῶντες, καὶ ἀκοντίζοντες μέσην τιτρώσκουσι τὴν καρδίαν τῶν ἀθωρακίστως καὶ ἀφυλάκτως διοδευόντων. τὸ δὲ τοῦ τύφου καὶ τῆς ὑπερηφανίας πάθος εἰς τὸ γαυρίαμα τῶν ἵππων μετενεγκών τις οὐκ ἂν ἁμάρτοι. ἵπποι γάρ εἰσί τινες ἀτεχνῶς ὑψαύχενές τε καὶ ὑψικάρηνοι ... τοῖς ὑπερόγ κοις τοῦ τύφου ῥήμασιν οἷόν τισιν ὁπλαῖς κοίλαις τοὺς μετρίους κατακροαίνοντες· περὶ ὧν φησιν ἡ γραφή, ὅτι Μὴ 5.433 ἐλθέτω μοι ποὺς ὑπερηφανίας. τὰ δὲ μηχανήματα, δι' ὧν λύεται ἡ ἁρμονία τοῦ τείχους, καλῶς ἄν τις τὴν φιλοχρηματίαν κατονομάσειεν. οὐδὲν γὰρ οὕτως ἐστὶ βαρὺ καὶ δυσάντητον ἐν τῇ τῶν πολεμίων παρασκευῇ ὡς τὸ τῆς φιλαργυρίας μηχάνημα. κἂν ὅτι μάλιστα τὰς ἄλλας ἀρετὰς διὰ τῆς ἐναρμονίου