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and in relation to the prototype, just as it has also been said: "For the law, having a shadow of the good things to come". A shadow is also an accompaniment, and an approach is often called a shadow, as it has been said derivatively: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you." A sketch is also called the indistinct impression on an image 216 before the clear picture; it is possible therefore to understand human life to be a shadow according to its easily shaken and easily led astray nature. It can also be contrasted with the prototype; for in relation to the future life the present age is a shadow, being vanity. This life can also be called a sketch, because here indeed the knowledge of the perfection that will be in the future age is "in part". A shadow can also be considered anagogically, since we also say the shadow of bodies is an accompaniment; and see, lest this is indicated in: "Vanity of vanities, all is vanity." For the creations of God are not simply vanity, but in relation to the heavenly, eternal beings, the temporary and easily changing things are vanity. And life signifies many things, either this living or conduct; it also signifies possession, as it has been said: "But whoever has the world's goods and sees his brother in need." And money is also called life, as it has been said: "If a man gives his life in love, they will utterly despise him." Will they not teach you «and» report to you and bring forth words from their heart? 217 Wishing to confirm his own affairs from the older men, he says these things as they had encountered very many matters, which those in his time had not encountered. But once, since the discourse is about teachers, let us say, that it is a great praise for the teacher, if, in addition to what he learned either by reading himself or learning from another, he himself also sometimes puts together not contradictory things, but harmonious ones. For just as no one would accept earth that gives back the seeds that are cast down, so no one, having accepted instruction «in» his own earth and providing only what he heard, is admirable, but having produced other things in addition to these, and admirable ones, and the one who is able to bring forth through his tongue what he has learned; for there are those who are unable in this regard, being able to benefit only themselves and not others. But if teaching and reporting can be different, consider, that teaching involves bringing proofs, while reporting contains a narrative of the clear things, from which the unclear things are made known. But that thoughts send forth words from the heart, the Savior says from the opposite: "For out of the heart come evil thoughts." And if you should also say that 218 to bring forth words is to transform them into deeds, you would not be wrong, with others hearing of bringing forth and reporting in parallel. Does papyrus flourish without water, or will galingale grow tall without drink? While it is still on its root and will not be harvested. Having said that teaching comes to later generations from the ancients and the fathers, he prepares this from a parable, saying that: as without water papyrus does not flourish nor does galingale grow tall unless watered, while it is still on the earth—for so it will happen that they are not even harvested—, so it is impossible for one not receiving in his mind the benefit of better things to bring forth beneficial fruit. It can also be said concerning human affairs, that just as by water, these are watered by providence, without which coming upon them they will have an easy and quick-fading dissolution. And so if someone should fall into distressing circumstances, then again have a change from these, such a thing has happened by providence. And if the things done by men should also have what seems to be a human root, it will have no substance if providence does not manage them. Similar to this is what was well said by the psalmist: 219 "Unless the Lord builds the house, those who build it have labored in vain." before drinking every plant

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καὶ πρὸς πρωτότυπον, καθὸ καὶ εἴρηται· "σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν". σκιὰ δὲ καὶ τὸ παρακολούθημα, καὶ ὁ προσεγγισμὸς πολλάκις σκιὰ λέγεται, καθὸ εἴρηται παρηγμένως· "πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι." λέγεται δὲ καὶ σκιαγραφία ἡ πρὸ τῆς φανερᾶς γραφῆς 216 εἰκόνι τύπωσις ἄδηλο̣σ· δυνατὸν οὖν ἐκλαβεῖν σκιὰν εἶναι τὸν βίον τὸν ἀνθρώπινον κατὰ τὸ εὔσειστον καὶ εὐπαράγωγον. δύναται δὲ καὶ κατα πρὸς πρωτότυπον ἀντιδιαστέλλεσθαι· ὡς γὰρ πρὸς τὴν μέλλουσαν ζωὴν ὁ παρὼν αἰὼν σκιὰ ὑπάρχει, ματαιότης ὑπάρχων. δύναται δὲ καὶ σκιαγραφία ὁ βίος οὗτος λέγεσθαι, καθὸ ἐνταῦθα μὲν "ἐκ μέρο»υ»ς" ἡ γνῶσίς ἐστιν τελειότητος ἐν τῷ μέλλοντι αἰῶνι ἐσομένης. δύναται δὲ καὶ ἀνηγμένως θεωρεῖσθαι σκιά, καθὸ παρακολούθημα λέγομεν εἶναι καὶ τὴν τῶν σωμάτων σκιάν· καὶ ὅρα, μὴ τοῦτο δηλοῦται ἐν τῷ· "ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης." οὐ γὰρ ἁπλῶς τὰ θεοῦ κτίσματα ματαιότης, ἀλλ' ὡς πρὸ»ς» τὰ οὐράνια αἰώνια ὄντα τὰ πρόσκαιρα καὶ ῥᾳδίως μεταβάλλοντα ματαιότης ὑπάρχει. καὶ ὁ βίος δὲ πολλὰ σημαίνει, ἤτοι τὸ ζῆν τοῦτο ἢ τὴν πολιτείαν· δηλοῖ δὲ καὶ τὴν κτῆσιν, καθὸ εἴρηται· "ὃς δ' ἂν ἔχῃ τὸν βίον τοῦ κόσμου καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα." καὶ τὰ χρήματα δὲ εἴρηται βίος, καθὸ εἴρηται· "ἐὰν δῷ ἄνθρωπος τὸν βίον αὐτοῦ ἐν τῇ ἀγάπῃ ἐξουδενώσουσιν αὐτόν." ἦ οὐχ οὗτοί σε διδάξουσιν «καὶ» ἀναγγελοῦσιν καὶ ἐκ καρδίας ἐξάξουσιν ῥήματα; 217 ἐκ τῶν παλαιοτέρων πιστοῦσθαι τὰ καθ' ἑαυτὸν οὗτος βουλόμενος ταῦτά φησιν ὡς ἂν ἐκείνων πλείστοις παρατυχόντων πράγμασιν, οἷς οἱ εἰς τὸν καιρὸν αὐτοῦ οὐ παρέτυχον. ἅπαξ δὲ ἐπεὶ περὶ διδασκάλων ἐστὶν ὁ λόγος, λέγωμεν, ὅτι ἐστὶν μέγας ἔπαινος τῷ διδάσκοντι, ἐάν, πρ̣ὸς οἷς ἔμαθεν ἢ αὐτὸς ἀναγνοὺς ἢ παρ' ἑτέρου μαθών, συνιστᾷ π̣οτε κα̣ὶ αὐτὸς οὐκ ἐναντία, ἀλλὰ σύμφωνα. ὡς γὰρ οὐκ ἄν τις ἀποδέξοιτο γῆν τὴν τὰ καταβαλλόμενα σπέρματα ἀποδιδοῦσαν, οὕτως οὐκ ἄν τις «ἐν» τῇ γῇ τῇ ἰδία παραδεξάμενος παίδευσιν καὶ μόνα, ἃ ἤκουσεν, παρέχων θαυμάσιος, ἀλλὰ πρὸς τούτοις ἕτερα γεννήσας, θαυμάσια δέ, καὶ ὁ ἃ ἔμαθεν προενεγκεῖν διὰ γλώττης δυνάμενος· εἰσὶν γὰρ οἱ πρὸς τοῦτο ἀδυνατοῦντες ἑαυτοὺς μόνους καὶ οὐχ ἑτέρους ὠφελεῖν δυνάμενοι. εἰ δὲ δύναται τὸ διδάσκειν καὶ ἀναγγέλλειν εἶναι διάφορα, ἐπίσκεψαι, ὡς τοῦ μὲν διδάσκειν ἀποδείξεις ἐπάγοντος, τοῦ δὲ ἀναγγέλλειν διήγησιν περιέχοντος τῶν σαφῶν, ἐξ ὧν τὰ ἀσαφῆ γνωρίζεται. ὅτι δὲ ἐκ καρδίας οἱ λογισμοὶ τὰ ῥήματα παραπέμπουσιν, ἐκ τοῦ ἐναντίου ὁ ςωτήρ φησιν· "ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί." εἰ δὲ καὶ τὸ 218 ἐξάξαι ῥήματα τὸ εἰς ἔργα αὐτὰ μεταβαλεῖν λέγοις, οὐκ ἂν ἁμάρτοις ἄλλων ἐκ παραλλήλου ἀκουόντων τοῦ ἐξάξαι καὶ ἀναγγεῖλαι. μὴ θάλλει πάπυρος ἄνευ ὕδατος, ἢ ὑψωθήσεται βούταμον ἄνευ πότου; ἔτι ὂν ἐπὶ ῥίζης καὶ οὐ μὴ θερισθῇ. εἰπών, ὅτι πα̣ρὰ τῶν παλαιῶν καὶ πατέρων ἡ διδασκαλία τοῖς μεταγενεστέροις παραγίνεται, ἐκ παραβολῆς αὐτὸ παρασκευάζει φάσκων ὅτι· ὡς ἄνευ ὕδατος πάπυρος οὐ θάλλει οὐδὲ ὑψοῦται βούταμον μὴ ἀρδευόμενον, ἕως ἔτι ἐπὶ γῆς ἐστιν-οὕτω γὰρ αὐτὰ συμβήσεται μηδὲ θερίζεσθαι-, οὕτως ἀδύνατον μὴ δεχόμενον ἐν διανοία ὠφέλειαν τῶν κρειττόνων καρπὸν προενεγκεῖν ὠφέλιμον. δύναται δὲ καὶ περὶ τῶν ἀνθρωπίνων πραγμάτων λέγειν, ὅτι κα θάπερ ὑπὸ ὕδατος ὑπὸ τῆς προνοίας ταῦτα ἄρδεται, ἧς μὴ ἐπιούσης αὐτὰ ῥᾳδίαν καὶ εὐμάραντον ἕξει τὴν διάλυσιν. κἂν οὖν τις ἀνιαροῖς περιπέσῃ, εἶτα πάλιν μεταβολὴν ἔχῃ ἐκ τούτω»ν», προνοίᾳ τοιοῦτον γε»γέ»νηται. ἐὰν δὲ καὶ τὴν δοκοῦσαν ἀνθρωπίνην ῥίζαν ἔχῃ τὰ γιγνόμενα ὑπ' ἀνθρώπων, οὐχ ἕξει ὑπόστασιν μὴ τῆς προνοίας αὐτὰ διοικούσης. τούτῳ ὅμοιον καλῶς παρὰ τοῦ ψαλμῳδοῦ εἰρημένον· 219 "ἐὰν μὴ ὁ κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν." πρὸ τοῦ πιεῖν πᾶσα βοτάνη