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3.22 (σκβ΄) It is necessary for the one striving to enter the kingdom of God that the work of his righteousness should abound in good things: in alms, through giving from his lack; and in labors, those for the sake of peace, through the privation of patience in the Lord.

(15∆_396> 3.23 (σκγ΄) Neither he who is deficient in virtue through negligence, nor he who is excessive through conceit, will be found within the harbor of dispassion. For neither has been in the enjoyment of the good things of righteousness, a mean being found for them between deficiency and excess.

3.24 (σξδ΄) Neither will the earth, unless it grants to the farmer a manifold return for his labor, make him prosperous and free from want by providing only the seed, or even some small addition; nor can the work being accomplished by the man of action, unless his zeal be found greater than his intention, make him righteous before God.

3.25 (σκε΄) Neither can all who do not love their neighbor hate him; nor all who do not hate him love him; and it is one thing to be envious of his virtue, and another not to be found an obstacle to his progress. But the ultimate degree of wickedness will be found, 1456 not only to be stung by his advantages, but also to slander his good qualities as not being such.

3.26 (σκστ΄) The passions of the body are one thing, and the passions of the soul are another; some are according to nature, and others are contrary to nature. He therefore who pushes away the one, but takes no thought for the other, is like a man who raises a high and solid fence against wild beasts, but takes pleasure in the birds that eat the conspicuous grapes of the rational vineyard.

3.27 (σκζ΄) First, the soul comes into a fantasy of evil; then into desire; then into pleasure or pain; then so into sensation; then after this into touch, both seen and unseen; in all these the thoughts follow along, except for the first movement; which if it is not accepted, all the evil after it will be found inoperative.

3.28 (σκη΄) Those who approach dispassion are [not] shaken by fantasies; (15∆_398> but those of moderate passion, by desires; and those given to pleasure, by attachments. They come to be in sensation of evil who misuse things of necessity but are pained; but in touch, those who consort with it without pain.

3.29 (σκθ΄) Pleasure is seated in all the members of the body; but it does not appear to disturb all in the same way; but in some, it is more toward the desirous part of the soul; in others, toward the irascible; and in still others, toward its rational part; through gluttony, sharp-temperedness, and wickedness, the cause of all the unholy passions.

3.30 (σλ΄) Therefore it is necessary to open the organs of sense, like the gates of the city. But it is necessary, in the opening for necessary things, not to allow those things to enter along with them that admit the enemies and become causes of battle.

3.31 (σλα΄) The activity of pleasure becomes desire; of anger, sharp-temperedness; of envy, wickedness. And he who does not struggle against the principles does not have peace with the results; nor can he who pursues the commandments by force enter the harbor of moderate passion.

1457 3.32 (σλβ΄) Those who repel the assaults do not allow thoughts to enter within the rational vineyard like wild beasts and bring it to ruin; but others parley with them, and simply allow them to enter, on condition that they touch nothing within it; who also gladly converse with the passions through their thoughts, but without coming to consent, have been likened to those who allowed the solitary beast to enter within the fence, and he to his fill of the of the

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3.22 (σκβ΄) Ἀνάγκη τοῦ εἰς βασιλείαν Θεοῦ ἀγωνιζομένου εἰσελθεῖν, περισσεύειν ἐν ἀγαθοῖς τό ἔργον τῆς δικαιοσύνης αὐτοῦ· ἐν ἐλεημοσύναις μέν, διά τῆς ἐκ τοῦ ὑστερήματος παροχῆς· ἐν πόνοις δέ, τοῖς ὑπέρ τῆς εἰρήνης, διά τοῦ ἀποστερήματος τῆς ἐν Κυρίῳ ὑπομονῆς.

(15∆_396> 3.23 (σκγ΄) Οὔτε ὁ ἐνδεῶς πρός ἀρετήν ἔχων διά τήν ἀμέλειαν, οὔτε ὁ περιττῶς διά τήν οἴησιν, εἴσω λιμένος τοῦ κατά τήν ἀπάθειαν εὑρεθήσονται. Οὐδέτερος γάρ τῶν ἐκ δικαιοσύνης ἐν ἀπολαύσει γέγονεν ἀγαθῶν, μεσίτιδος εὑρισκομένης αὐτοῖς, ἐλλείψεως καί ὑπερβολῆς.

3.24 (σξδ΄) Οὔτε ἡ γῆ εἰ μή πολυπλασίονα τῷ γεωργῷ τόν πόνον χαρίσηται, εὔπορον καί ἀνενδεῆ ἀπεργάσεται αὐτόν, μόνον τόν σπόρον παρεχομένη, ἤ καί μικράν τινα προσθήκην· οὔτε τῷ πρακτικῷ τό ἀνυόμενον ἔργον, εἰ μή κρεῖττον τῆς προαιρέσεως αὐτοῦ ἡ σπουδή εὑρεθείη, πρός τόν Θεόν δίκαιον ἀπεργάσασθαι δύναται.

3.25 (σκε΄) Οὔτε πάντες οἱ μή ἀγαπῶντες τόν πλησίον μισεῖν δύνανται· οὔτε οἱ μή μισοῦντες αὐτόν ἀγαπᾷν· καί ἄλλο μέν ἐστι, τό βασκαίνειν ἐκείνου τήν ἀρετήν· ἕτερον δέ τό μή ἐμποδών αὐτῷ εὑρίσκεσθαι πρός προκοπήν. Ἐσχάτης δέ κακίας εὑρεθήσεται βαθμός, 1456 τό μή μόνον δάκνεσθαι ἐπί τοῖς ἐκείνου προτερήμασιν, ἀλλά καί τό διαβάλλειν τά ἐκείνου καλά, ὡς οὐ τοιαῦτα τυγχάνουσιν.

3.26 (σκστ΄) Ἄλλα τά σωματικά πάθη, καί ἄλλα εἰσί τά ψυχικά· ἄλλα τά κατά φύσιν, καί ἄλλα τά παρά φύσιν. Ὁ γοῦν τά μέν ἀπωθούμενος, τῶν δέ πρόνοιαν μή ποιούμενος, ὅμοιός ἐστιν ἀνθρώπῳ φραγμόν μέν ὑψηλόν καί συνερεφῆ κατά τῶν θηρίων ἱστῶντι, συνηδομένῳ δέ τοῖς πτηνοῖς ἐσθίουσιν τάς τοῦ λογικοῦ ἀμπελῶνος περιφανεῖς σταφυλάς.

3.27 (σκζ΄) Ἐν πρώτοις ἡ ψυχή ἐν φαντασίᾳ γίνεται τοῦ κακοῦ· εἶτα ἐν ἐπιθυμίᾳ· ἔπειτα ἐν ἡδονῇ ἤ λύπῃ· εἶθ᾿ οὕτως ἐν αἰσθήσει· εἶτα μετ᾿ αὐτήν ἐν ἀφῇ, τῇ φαινομένῃ καί ἀφανεῖ· ἐν πᾶσι συνεπομένων τῶν λογισμῶν, πλήν τῆς προτέρας κινήσεως· ἧς μή παραδεχομένης, πᾶν τό μετ᾿ αὐτήν κακόν ἀνενέργητον εὑρεθήσεται.

3.28 (σκη΄) Οἱ μέν τῇ ἀπαθείᾳ ἐγγίζοντες, φαντασίαις [οὐ] σαλεύονται· (15∆_398> ἐπιθυμίαις δέ, οἱ μετριοπαθεῖς· σχέσεσι δέ, οἱ ἡδυπαθεῖς. Ἐν αἰσθήσει δέ γίνονται τοῦ κακοῦ, οἱ παραχρώμενοι μέν τά τῆς χρείας, λυπούμενοι δε· ἐν δέ ἀφῇ, οἱ ἀλύπως αὐτῇ συγγινόμενοι.

3.29 (σκθ΄) Ἡδονή, ἐν πᾶσι μέν τοῖς τοῦ σώματος ἐγκαθίδρυται μέλεσι· οὐ πᾶσιν δέ ὡσαύτως παρενοχλοῦσα φαίνεται· ἀλλά τοῖς μέν, μᾶλλον εἰς τό ἐπιθυμητικόν τῆς ψυχῆς μέρος· τοῖς δέ, εἰς τό θυμικόν· ἑτέροις δέ, εἰς τό ταύτης λογιστικόν· διά γαστριμαργίας, ὀξυχολίας τε καί πονηρίας, τῆς πάντων αἰτίου τῶν ἀνοσίων παθῶν.

3.30 (σλ΄) Οὐκοῦν ἀνάγκη τά αἰσθητήρια, ὡς πύλας ἀνοίγειν τῆς πόλεως. Ἀνάγκη δέ μή συγχωρεῖν ἐν τῇ τῶν ἀναγκαίων ἀνοίξει, συνεισέρχεσθαι τά τούς πολεμίους θέλοντα, καί μάχης αἴτια καθιστάμενα.

3.31 (σλα΄) Ἐνέργεια ἡδονῆς μέν, ἐπιθυμία· θυμοῦ δέ, ὀξυχολία· βασκανίας δέ, πονηρία καθίσταται. Οὐκ εἰρηνεύει δέ μετά τῶν ἐσχάτων, ὁ μή κατά τῶν ἀρχόντων ἀγωνιζόμενος· οὐδέ εἰς τόν τῆς μετριοπαθείας δύναται λιμένα εἰσέρχεσθαι, ὁ βίᾳ τάς ἐντολάς μετερχόμενος.

1457 3.32 (σλβ΄) Τάς προσβολάς οἱ ἀποκρουόμενοι, οὐ συγχωροῦσιν ἔνδοθεν τοῦ λογικοῦ ἀμπελῶνος ὡς θηρία τούς λογισμούς εἰσέρχεσθαι, καί τῶν ἐκείνου ἐν λύμῃ καθίστασθαι· οἱ δέ συνδυάζονται μέν, ἁπλῶς δέ εἰσέρχεσθαι αὐτούς συγχωροῦσιν, μή ἅπτεσθαι δέ μηδενός τῶν αὐτῶν· οἵ καί ἡδέως μέν συνομιλοῦσι τοῖς πάθεσι διά τῶν λογισμῶν, εἰς συγκατάθεσιν δέ μή ἐρχόμενοι, ὡμοιώθησαν τοῖς ἐάσασι τόν μονιόν ἔνδοθεν μέν τοῦ φραγμοῦ εἰσελθεῖν, ἐν κόρῳ δέ αὐτόν τῶν τοῦ