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For example. It is possible to take a flower. The flower has such a color, but that is not the flower itself. It also has such a fragrance, but the fragrance is not the flower. It also has such a shape. Therefore, all things taken together are the flower. Therefore, when we say, "3the flower is 143 fragrant"3, we mean only a part of it, that it sends forth a most pleasant breath. And again if we say it is bitter, we mean only its juice alone. But the juice is not the flower, but all things together are the flower. So having said concerning his own rational part or mind, that it is disturbed by anger, he also says the soul. You know that when the charioteer is badly dragged down the whole chariot is harmed, and when the helmsman is overturned the ship is also overturned. Therefore, this which is called the eye, being a certain intellectual power, governs the whole soul. Therefore, if this is disturbed, the soul is also disturbed along with it. [Question]: and the generative belly? -What I have said many times, I will also say now: in the case of sensible things each is a certain species and cannot be anything else. A plant cannot be gold, gold cannot be a man. But in the case of intelligible things it is possible according to different relations and concepts. Indeed, yesterday I was saying that when the soul seeks and seeks to know itself, it holds the account of both the seeker and the sought. And if it cultivates itself as a plant, the plant is not one thing and the farmer another, but the difference is found in concept alone. Therefore, if he says eye and belly, it is possible to say both concerning the same power; because it sees, the mind is called an eye; because it begets and brings forth thoughts, it can be a belly. 11 Because my life has failed in pain and my years in groanings. Since my life has failed in pain—for I always had it as painful—, not that I sometimes groan and sometimes not; I always groan, desiring virtue, I always toil, I always sweat for the possession of the good. Therefore, since I suffer this throughout my life, in a certain way my life has failed in pain and my years in groanings; wherefore I beseech you, that I may no longer endure so much toil; for if I toil again keeping it, yet the toil of acquiring something is not the same as that of keeping what has already been obtained. [Question]: How are there species in general? -If he requires the definition of man, do not give that of Socrates, do not say, for instance, Dio. "3It is a mortal, rational animal"3 is the definition of the species. And so if I say that the just man is outside of injustice, I do not mean this particular just man, but the just man in general. Since, therefore, the beginning of the psalm was thus: "In you, Lord, have I hoped, let me never be put to shame," understand all the words concerning everyone who hopes and seeks an unashamed end to his expectation; for he who speaks encomia does not speak of this or that orator. 11 and my strength has grown weak in poverty, and my bones have been disturbed. Again, here he does not mean poverty as the privation of money. Strength here is spoken of in contrast to weakness. Therefore, strength of soul consists of wealth, but sensible and bodily strength not in every case; there are strong men who possess nothing, and weak men who are masters of much money. As if one were to say also concerning virtue or knowledge: "3since I became poor from virtue and from knowledge, my strength, which I ought to have from the presence of these qualities, has become weak"3. "my bones have been disturbed." The bones are parts of the body that hold together its other parts. When bones exist, there can also be sinews and veins and the other things. Therefore, when the strong powers of the soul, which are called bones, grow weak, the whole of it comes to be in weakness. And that by bones he does not mean those of the body: "all my bones will say: "3Lord, who is like you?"3"; but the bones of the body have no concept of God at all, so that they might be able 144 to say whether there is anyone like him or not; for it is necessary first to know God, and then to speak thus. Therefore, if he says: "all my bones will say," the well-toned powers of the soul and those holding together its other powers, the sensitive, the imaginative, the

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παράδειγμα. ἔστιν λαβεῖν ἄνθος. το`̣ ἄνθος ἔχει τοιόνδε χρῶμα, ἀλλ' οὐκ αὐτό ἐστιν τὸ ἄνθος. ἔχει καὶ τοιάνδε ἀποφοράν, ἀλλ' οὐχ ἡ ἀποφορ̣α`̣ τὸ ἄνθος. ἔχει καὶ σχῆμα τοιόνδε. πάντα οὖν ἅμα λαμβανόμενα το`̣ ἄνθος ἐστίν. ὅταν οὖν λέγ̣ωμεν· "3εὐῶδές ἐστιν 143 τὸ ἄνθος"3, μόνον τὶ αὐτοῦ σημαίνομεν, τὸ πνοὴν ἐκπέμπειν ἡδίστην. καὶ πάλιν ἐὰν λέγωμεν αὐτὸ πικρόν, τὸν χυμὸν οὐ μόνον αὐτοῦ μόνον σημαίνομεν. οὔκ ἐστιν δὲ ὁ χυμὸς τὸ ἄνθος, ἀλλὰ ἅμα πάντα τὸ ἄνθος ἐστίν. εἰπὼν οὖν περὶ τοῦ λογιστικοῦ ἢ τοῦ νοῦ ἑαυτοῦ, ὅτι ὑπὸ θυμοῦ τετάρακται, λέγει καὶ ἡ ψυχή. οἶδας ὅτι τοῦ ἡνιόχου κακῶς ὑποσυρέντος καὶ ὅλον τὸ ὄχημα βλάπτεται, καὶ ἀνατραπέντος κυβερνήτου ἀνατρέπεται καὶ τὸ σκάφος. ὁ λεγόμενος οὖν ὀφθαλμὸς οὗτος νοητικὴ δύναμίς τις οὖσα κυβερνᾷ τὴν ὅλην ψυχήν. ἐὰν οὖν οὗτος ταραχθῇ, καὶ ἡ ψυχὴ συνταράττεται. ἐπερ · καὶ ἡ γαστὴρ ἡ γεννητική; -ὅπερ εἶπον δὲ πολλάκις, καὶ νῦν ε᾿̣ρῶ· ἐπὶ τῶν αἰσθητῶν ἕκαστον εἶδός τί ἐστιν καὶ οὐ δύναται ἄλλο τι εἶναι. τὸ φυτὸν οὐ δύναται εἶναι χ̣ρυσός, ὁ χρυσὸς ἄνθρωπος οὐ δύναται. ἐπὶ τῶν νοητῶν δὲ δυνατὸν κατὰ σχέσεις διαφόρους καὶ ἐπινοίας. ἀμε´̣λει γοῦν χθὲς ἔλεγον, ὅτι ἡ ψυχὴ ὅτε ζητεῖ καὶ ζητεῖ γε γνῶναι ἑαυτήν, αὐτὴ ἔχει τὸν λόγον καὶ τοῦ ζητοῦντος καὶ τοῦ ζητουμένου. καὶ ἐὰν γεωργῇ ἑαυτὴν ὡς φυτόν, οὔκ ἐστιν ἄλλο τὸ φυτὸν καὶ ἄλλος ὁ γεωργός, τῇ ἐπινοίᾳ δὲ μόνῃ διαφορὰ εὑρίσκεται. ἐὰν οὖν λέγῃ ὀφθαλμὸν καὶ γαστέρα, ἐνχωρεῖ περὶ τῆς αὐτῆς δυνάμεως ἀμφότερα λέγειν· διὰ τὸ ὁρᾶν λέγεται ὁ νοῦς ὀφθαλμός, διὰ τὸ γεννᾶν καὶ φέρειν εἰς μέσον νοήματα δύναται γαςτὴρ εἶναι. 11 ὅτι ἐξέλιπεν ἐν ὀδύνῃ ἡ ζωή μου καὶ τὰ ἔτη μου ἐν στεναγμοῖς. ἐπεὶ ἐξέλιπεν ἐν ὀδύνῃ ἡ ζωή μου-ἐπώδυνον γὰρ αὐτὴν ἀεὶ ἔσχον-, οὐ ποτὲ στένω, ποτὲ δὲ οὔ· ἀεὶ στένω ποθῶν τὴν ἀρετήν, ἀεὶ πονῶ, ἀεὶ ἱδρῶ ὑπὲρ κτήσεως τοῦ ἀγαθοῦ. ἐπεὶ διὰ βίου οὖν τοῦτο πάσχω, τρόπον τινὰ ἡ ζωή μου ἐν ὀδύνῃ ἐξέλιπεν καὶ τὰ ἔτη μου ἐν στεναγμοῖς· διὸ παρακαλῶ σε, ἵνα μηκέτι τοσοῦτον ὑφίσταμαι πόνον· εἰ γὰρ πάλιν πονῶ τηρῶν αὐτό, ἀλλ' οὔκ ἐστιν ὁ πόνος ὁ αὐτὸς τοῦ κτήσασθαί τι καὶ τοῦ τηρῆσαι τὸ ἤδη ὑπαρχθέν. ἐπερ · πῶς εἴδη εἰσὶν καθόλου; -ἐὰν ἀπαιτῇ λόγον ἀνθρώπου, μὴ Σωκράτους ἀποδίδως, μὴ λέγεις ὅτι, φέρε, ∆ίων. "3ζῷον θνητὸν λογικόν ἐστιν"3 τοῦ εἴδους ἐστὶν ὁ λόγος. καὶ ἐὰν τοίνυν λέγω, ὅτι ὁ δίκαιος ἔξω ἀδικίας ἐστίν, οὐ τόνδε τὸν δίκαιον λέγω, ἀλλὰ καθόλου τὸν δίκαιον. ἐπεὶ τοίνυν καὶ ἡ ἀρχὴ τοῦ ψαλμοῦ οὕτως γέγονεν· "ἐπὶ σοί, κύριε, ἤλπισα, μὴ καταισχυνθείην εἰς τὸν αἰῶνα", περὶ παντὸς ἐλπίσαντος καὶ ἀκαταίσχυντον τέλος ζητοῦντος τῆς προσδοκίας ἐκλάμβανε τὰς λέξεις πάσας· μὴ γὰρ ὁ λέγων ἐνκώμια ῥήτορος τοῦδε ἢ τοῦδε λέγει. 11 καὶ ἠςθένησεν ἐν πτωχείᾳ ἡ ἰσχύς μου, καὶ τὰ ὀστᾶ μου ἐταράχθησαν. πτωχείαν πάλιν ὧδε οὐ τὴν στέρησιν τῶν χρημάτων λέγει. ἡ ἰσχὺς ἐνταῦθα πρὸς διαφορὰν ἀσθενείας λέγεται. ἡ ἰσχὺς οὖν ἡ κατὰ ψυχὴν ἐκ πλούτου συνίσταται, ἡ δὲ αἰσθητὴ καὶ σωματικὴ οὐ πάντως· εἰσὶν ἰσχυροὶ μηδὲν κεκτημένοι, καὶ ἀσθενεῖς πολλῶν χρημάτων δεσπόται. ὡς εἴ τις λέγοι καὶ περὶ ἀρετῆς ἢ ἐπιστήμης· "3ἐπεὶ ἐπτώχευσα ἀπὸ τῆς ἀρετῆς καὶ τῆς ἐπιστήμης, ἡ ἰσχύς μου, ἣν ὤφειλον ἔχειν ἐκ τῆς παρουσίας τούτων τῶν ποιοτήτων, ἀσθενὴς γέγονεν"3. "τὰ ὀστᾶ μου ἐταράχθησαν". τὰ ὀστᾶ μέρη εἰσὶν τοῦ σώματος διακρατητικὰ τῶν ἄλλων μερῶν αὐτοῦ. τῶν ὀστῶν ὄντων καὶ νεῦρα δύνανται εἶναι καὶ φλέβια καὶ τὰ ἄλλα. ὅταν οὖν αἱ ἰσχυραὶ δυνάμεις τῆς ψυχῆς ὀστᾶ καλούμεναι ἀσθενήσωσιν, ὅλη αὐτὴ ἐν ἀσθενείᾳ γίνεται. καὶ ὅτι ὀστᾶ οὐ τὰ του῀̣ σώματος λέγει· "πάντα τὰ ὀστᾶ μου ἐροῦσιν· "3κύριε, τίς ὅμοιός σοι"3"; τὰ ὀστᾶ δὲ τοῦ σώματος οὐδ' ὅλως ἔχουσιν ἔννοια̣ν θεοῦ, ἵνα καὶ δυνηθῶσιν 144 εἰπεῖν, εἴ ἐστίν τις ὅμοιος ἢ οὔκ ἐστιν· δεῖ γὰρ πρῶτον γ̣ν̣ῶναι θεόν, εἶτ' οὕτως εἰπεῖν. ἐὰν οὖν λέγῃ· "πάντα τὰ ὀστᾶ μου ἐροῦσιν", τὰς δυνάμεις τῆς ψυχῆς τὰς εὐτόνους καὶ διακρατούσας τὰς ἄλλας αὐτῆς δυνάμεις, τὰς αἰσθητικάς, τὰς φανταστικάς, τὰς