49

it is an inseparable accident; but none of the inseparable things supervenes, since nothing is cast off either. Thus nothing that has often supervened remains. For instance; and what of mistreatment? -it remains inseparable; except it was not always inseparable, but from when it was confirmed, from when it took on a lasting state.

11,9a Rejoice, therefore, young man, in your youth. Henceforth he directs himself to the "young man." But if to a "young man," let us not look around at bodily characteristics; for the commandments and the prohibitions and the exhortations are given without distinction; "you shall not murder." And they say in other discourses that commands are given differently to females, differently to males, among the Hebrews and among the Egyptians; but among us the person is not indicated. If I say "rejoice," it is not said differently to the female and differently to the man. Thus also I say "young man," and I speak of a custom of using such terms. If anyone mentions men and women at the same time, he concludes the statement in the masculine gender; we say that men and women 335 are present to listen, not to listen; for it brings insult for the man to be included with the woman, but for the woman to be assigned to the man brings praise instead; and further, the readiness of the man precedes that of the woman; and further, if the woman herself is a spouse to the man, they are "one body," and the man is not assigned to the body of the woman but the woman to that of the man; for he is her "head." Therefore if he says, "rejoice, young man," we look to age; for the woman is also included. And in a literal sense, one can say this: "O 'young man,' when you began to know the things in which one must 'rejoice,' 'rejoice.'" "Do not do this sometimes, and sometimes not." As if I say to the one who is temperate, "be temperate," I do not say "do it sometimes, and sometimes not." And "pursue what is just, justly." And I have often said that ceasing from praiseworthy things brings blame. And much more with respect to the allegorical sense; for "young men" are those who become "strong" from having the "word of God" and become powerful against the "evil one." At any rate, John writes and says that "I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome." And surely he does not write to a single physical age, but to the youthful soul that has "put on the new man." About which "young man" it is said: "A young man with a holy man, and his way is straight." For if he exists "with a holy man," with virtue, this one has "a straight way," he does not have a "crooked" way, such as they had to whom the saying was addressed, "O you who forsake straight ways," whose "ways are rough" and "crooked."

11,9b And let your heart do you good in the days of your youth. "Let your heart do you good," not external things. It has often been said by us concerning the difference between happiness and blessedness that some people posit a happiness that is completed from the three kinds of goods. But wealth does not "do good," it does not truly make one good, nor does being healthy in body nor having rank and a little glory. But having virtue of soul "makes one rejoice." This, therefore, is "let your heart do you good," not external things, not things concerning the body; do not be proud on account of these things and do not hasten to hunt these things.

11,9c And walk blameless in the ways. Walk in what I just now called the "straight ways;" and the 336 virtues and the activities according to them and the contemplations of the truth are "good and straight ways." At any rate, Paul says to Elymas the magician who had perverted the proconsul: "Will you not cease to make crooked the straight ways of the Lord?" Not that those ways "are made crooked," but insofar as it came to him, he "makes them crooked." As if someone were to persuade a young person, saying that one must not be temperate and brings reproaches against temperance, for he does not make it blameworthy. At any rate, some people advocate for injustice; and those who advocate for this slander justice. Therefore, "let your heart do you good," not things of chance, not things of the body. Then you will have "blameless ways" so as to also obtain blessing; for "blessed are those who

49

ἔστιν ἀχώριστον συμβεβηκός· οὐδὲν δ̣ε`̣ τῶν̣ ἀ χωρίστων̣ ἐπιγίνεται, ἐπεὶ οὐδὲ ἀποβ̣άλλεται ο̣ὐδ̣έν̣. ο̣ὕτω οὐδὲν πολλάκις ἐπιγενόμενον μένει. ἐπερ· καὶ κάκωσις τί; -μένει ἀχώριστον· πλὴν οὐκ ἀεὶ ἦν ἀχώριστον, ἀλλὰ ἀφ' οὗ ἐβεβαιώθη, ἀφ' οὗ ἕξιν ἔσχεν παράμονον.

11,9a εὐφραίνου οὖν, νεανίσκε, ἐν νεότητί σου. λοιπὸν πρὸς τὸν "νεανίσκον" ἀποτείνεται. ἐὰν δὲ ἐπὶ "νεανίσκον", μὴ χαρακτῆρας περιβλεπώ μεθα σώματος· αἱ ἐντολαὶ γὰρ καὶ αἱ ἀπαγορεύσεις καὶ αἱ προτροπαὶ ἀπαρεμφάτως γίνονται· "οὐ φονεύ σεις". καὶ λέγουσιν εἰς ἄλλας διαλέξεις τὰς προστά ξεις ἑτέρως γίνεσθαι πρὸς θηλείας, ἑτέρως πρὸς ἄρρε νας, παρ' Ἑβραίοις καὶ παρ' Αἰγυπτίοις· παρ' ἡμῖν δὲ οὐ παρενφαίνει τὸ πρόσωπον. ἐὰν λέγω ὅτι "εὐφραί νου", οὐκ ἄλλως τῇ θηλείᾳ λέγεται καὶ ἄλλως τῷ ἀν δρί. οὕτω καὶ τὸ "νεανίσκε" λέγω κ̣α̣ὶ συνήθειαν λέ γω τῆς χρήσεως τῶν τοιούτων. ἐάν τις ἅμα ἀνδρῶν καὶ γυναικῶν μνημονεύῃ, εἰς τὸ ἀρρενικὸν συνπεραίνει τὸν λόγον· λέγομεν ὅτι πάρεισιν ἄνδρες καὶ γυναῖκες 335 ἀκροασόμενοι, οὐκ ἀκροασόμεναι· ὕβριν γὰρ φέρει τὸ συναπενεχθῆναι τὸν ἄνδρα τῇ γυναικί, τὴν δὲ γυ ναῖκα τῷ ἀνδρὶ ἀποδοθῆναι μᾶλλον ἔπαινον φέρει· καὶ ἔτι προηγεῖται ἡ ἐντρέχεια τοῦ ἀνδρὸς τῆς γυ ναικός· καὶ ἔτι, ἐὰν ᾖ αὐτὴ γυνὴ σύνζυγος τῷ ἀνδρί, "ἓν σῶμά" εἰσιν καὶ οὐκ ἀποδίδοται εἰς τὸ σῶμα τῆς γυναικὸς ὁ ἀνὴρ ἀλλ' ἡ γυνὴ εἰς τὸ τοῦ ἀνδρός· "κε φαλὴ" γὰρ αὐτῆς ἐστιν. ἐὰν οὖν λέγῃ "εὐφραίνου νεα νίσκε", εἰς ἡλικίαν σκοποῦμεν· συναποδίδοται γὰρ καὶ ἡ γυνή. καὶ ἐπὶ ῥητοῦ δὲ δύναταί τις εἰπεῖν τοῦτο ὅτι "ὦ "νεανίσκε", ὅτε ἀρχὴν ἔλαβες τοῦ εἰδέναι ἐφ' οἷς "εὐφρανθῆναι" δεῖ, "εὐφραίνου". μὴ ποτὲ τοῦτο ποίει, ποτὲ δὲ μή". ὡς ἐὰν λέγω τῷ σωφρονοῦντι "σωφρόνει", οὐ λέγω ὅτι "ποτὲ ποίει, ποτὲ δὲ μή". καὶ "δικαίως τὸ δίκαιον δίωκε". εἶπον δὲ πολλάκις ὅτι τὸ ἀποπαύεσ θαι τῶν ἐπαινετῶν ψόγον φέρει. καὶ πρὸς ἀναγωγὴν δὲ πολλῷ πλέον· εἰσὶν γὰρ "νεα νίσκοι" οἱ "ἰσχυροὶ" γινόμενοι ἐκι̣ τοῦ ἔχειν τὸν τοῦ "θεοῦ λόγον" καὶ δυνατοὶ γινόμενοι κατὰ τοῦ "πονηροῦ". γράφει γοῦν ὁ Ἰωάννης καὶ λέγει ὅτι "ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λό γος τοῦ θεοῦ ἐν ὑμῖν μένει καὶ νενικήκατε". καὶ οὐ δήπου μιᾷ ἡλικίᾳ γράφει σωματικῇ, ἀλλὰ τῇ νεαζούσῃ ψυχῇ τῇ "ἐνδυσαμένῃ τὸν νέον ἄνθρωπον". περὶ οὗ "νεανίσκου" λέγεται· "νεανίσκος μετὰ ὁσίου, καὶ εὐ θεῖα ἡ ὁδὸς αὐτοῦ". ἐὰν γὰρ "μετὰ ὁσίου", τῆς ἀρε τῆς, ὑπάρχῃ, οὗτος "εὐθεῖαν" ἔχει "τὴν ὁδόν", οὐκ ἔχει "καμπύλην" ὁδόν, οἵαν εἶχον πρὸς οὓς ὁ λόγος "ὦ οἱ ἐνκαταλείποντες ὁδοὺς εὐθείας", ὧν αἱ "ὁδοὶ τρα χεῖαι" καὶ "καμπύλαι".

11,9b καὶ ἀγαθυνάτω σε ἡ καρδία ἐν ἡμέραις νεό τητός σου. "ἡ καρδία σου ἀγαθυνάτω σε", μὴ τὰ ἔξω. πολλάκις ἐλέχθη ἡμῖν περὶ διαφορᾶς εὐδαιμονίας καὶ μακαριότητος ὅτι τίθενταί τινες εὐδαιμονίαν τὴν συνπληρουμένην ἐκ τῶν τριῶν γενῶν τῶν ἀγαθῶν. οὐκ "ἀγαθύνει" δὲ ὁ πλοῦτος, ἀγαθὸν ἀληθῶς οὐ ποιεῖ, οὐ δὲ τὸ ὑγιαίνειν τῷ σώματι οὐδὲ τὸ ἀξίωμα καὶ δοξά ριον ἔχειν. ἔχειν δὲ ψυχῆς ἀρετὴν "εὐφραίνει". τοῦτο οὖν ἐστιν "ἡ καρδία σου ἀγαθυνάτω σε", μὴ τὰ ἐκτός, μὴ τὰ περὶ σῶμα· μὴ ἐπὶ τούτοις μέγα φρό νει καὶ ταῦτα θηρᾶν σπεῦδε.

11,9c καὶ περιπάτει ἐν ὁδοῖς ἄμωμος. βάδιζε, ἃς εἶπον "εὐθείας" ἀρτίως "ὁδούς"· αἱ ἀρε 336 ταὶ δὲ καὶ αἱ κατ' αὐτὰς ἐνέργειαι καὶ αἱ θεωρίαι τῆς ἀληθείας "ὁδοὶ ἀγαθαὶ καὶ εὐθεῖαί" εἰσιν. αὐτίκα γοῦν πρὸς τὸν Ἐλύμαν τὸν μάγον τὸν διαστρέψαντα τὸν ἀνθ ύπατον ὁ Παῦλος λέγει· "οὐ παύῃ διαστρέφων τὰς ὁδοὺς κυρίου τὰς εὐθείας;" οὐχ ὅτι "διαστρέφονται" ἐκεῖ ναι, ἀλλ' ὅσον ἧκεν εἰς ἐκεῖνον "διαστρέφει" αὐτάς. ὡς εἴ τις νέον ἀναπείθοι λέγων ὅτι οὐ δεῖ σωφρονεῖν καὶ ψόγους φέρει τῆς σωφροσύνης, μὴ γὰρ ψεκτὴν αὐτὴν ποιεῖ. τινὲς γοῦν συναγορεύουσιν τῇ ἀδικίᾳ· οἱ δὲ ταύ τῃ συναγορεύοντες διαβάλλουσιν τὴν δικαιοσύνην. "ἀγαθυνέτω σε" οὖν "ἡ καρδία σου", μὴ τὰ τυχηρά, μὴ τὰ σωματικά. τότε δὲ "ἀμώμους ὁδοὺς" ἕξεις ὡς καὶ μακαρισμοῦ τυχεῖν· "μακάριοι" γὰρ "οἱ