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of this death"? For since I am in the body of death, I am wretched, and not just anyone will make me outside of such wretchedness, but the Savior; for he immediately added, "I give thanks through Jesus Christ," who freed me from the body. Therefore, we say that wretchedness comes to be in the soul from the body of death. We do not take the body to be of death absolutely, but this kind of body. When someone uses this body so as to commit sins unto death, he is then clothed in a body of death. But it is possible to make it not a body of death; for when I separate from it the things that make it a body of death, it is no longer a body of death. And just as this perceptible body has both underlying matter and the form of a body, and it is possible to separate this body from the dense body. When it takes on only the three dimensions without matter, this body is not substance. Therefore, in these readily available things, when it is said, for example, "color in a body," therefore also in some body, by saying "color" "in a body," he showed that this body signifies the visible thing, which we touch. But when he says that the body is one form of quantity, he does not mean this; for how can a substance be of the genus of substance? So the body is homonymous; for the one is taken according to the three dimensions without matter. This is the quantitative body; for that with matter, we do not take the dimensions alone without the underlying substance, but with it. This body is something else. The body, therefore, is of death, when its actions 264 and its movements become sinful. It is possible, therefore, to separate this from the body. When I take an eye not seeing harmfully, not seeing adulterously, I have removed the eye of death from the substance. And if this happens for each member and for each sense, the body of death is cast off. We do not cast off the body, but that of death. And if we see a wicked man changed into a virtuous one, we say that the wicked man has perished, not the man. "And I was bent down." Wickedness is prone to fall, it bends down the one who has it; for great burdens, always lying upon him, pull down and bend the one carrying them. For example, of that woman who had a "spirit of infirmity" for eighteen years, he says that, "she was bent over and could not look up at all." She never lifted herself up. Therefore, the one who sins is bent over and looks down. For it says, "they have set their eyes to bend them to the earth"; and again in Jeremiah it is said, "let those who have fallen away be written on the earth." Those who have fallen away from the divine spring are written, are enrolled as citizens of the earth, as having their citizenship below and bearing "the image of the earthy." But of the disciples, "their names are written in heaven." He does not mean these appellations composed of syllables, but the particular qualities signifying their soul and mind. For the definition of a name is given thus: a name is a summary appellation indicative of the quality of the thing named. This is the appellative naming, man, heaven. "Written," therefore, means enrolled. 7 All the day long I went about mourning. Even if "I was bent down to the end" from the present wretchedness, still I am not insensible to this. For I go about mourning with the "godly grief that produces a repentance that leads to salvation without regret." And so I go about mourning all the day long. And the "I go about" is good. He does not remain cast down prone but goes about. He has not "sunk deep into the ground," he has not set his back to the earth but goes about. "Mourning," therefore, "I went about." I was working at those things which were transferring me from wretchedness. And I am transferred from wretchedness when I put away the causes of wretchedness. 8 Because my soul was filled with mockings. My soul was filled with sins. For sins are mockings. He who deceives mocks the one who is deceived, and so is filled the

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τοῦ θανάτου τούτου"; ἐπεὶ γὰρ ἐν τῷ σώματι τοῦ θανάτου εἰμί, ταλαίπωρός εἰμι, καὶ οὐχ ὁ τυχών με ἔξω ποιήσει τῆς τοι̣αύτης ταλαιπωρίας ἢ ὁ σωτήρ· εὐθέως γὰρ ἐπήγαγεν· "εὐχαριστῶ διὰ Ἰησοῦ Χριστοῦ", ὃς ἐλευθέρωσέν με ἀπὸ τοῦ σώματος. ταλαιπωρίαν οὖν λέγομεν ἐνγενέσθαι τῇ ψυχῇ ἀπὸ τοῦ σώματος τοῦ θανάτου. οὐ καθάπαξ λαμβάνομεν τὸ σῶμα θανάτου εἶναι, ἀλλὰ τὸ τοιόνδε σῶμα. ὅταν τις τούτῳ τῷ σώματι χρᾶται ὡς τὰς πρὸς θάνατον ποιεῖν ἁμαρτίας, σῶμα θανάτου λοιπὸν περίκειται. δυνατὸν δὲ αὐτὸ ποιῆσαι μὴ σῶμα θανάτου· ὅταν γὰρ χωρίσω ἀπ' αὐτοῦ τ̣ὰ ποιου῀̣ντα αὐτὸ θανάτου σῶμα, οὐκέτι θανάτου σῶμά ἐστιν. καὶ ὥσπερ τὸ σῶμα τοῦτο τὸ αἰσθητὸν ἔχε̣ι̣ καὶ ὕλην ὑποκειμένην καὶ εἶδος σώματος, καὶ ἔστιν χωρίσαι τὸ σῶμα τοῦτο ἀπὸ τοῦ παχέως σώματος. ὅταν μόνας τὰς τρεῖς διαστάσεις λάβῃ ἄνευ ὕλ̣ης, τοῦτο τὸ σῶμα οὔκ ἐστιν ο̣ὐσ̣ία̣. ἐν τοῖς οὖν προχείροις τούτοις ὅταν λέγηται ὅτι οἷον· "χρῶμα ἐν σώματι", οὐκοῦν καὶ ἐν τινὶ σώματι, διὰ τοῦ "χρῶμα" εἰπεῖν "ἐν σώματι" ἔδειξεν ὅτι τοῦτο τὸ σῶμα σημαίνει τὸ ὁρώμενον, οὗ ἁπτόμεθα. ὅταν δὲ λέγῃ ἓν εἶδος εἶναι τοῦ ποσοῦ τὸ σῶμα, οὐ τοῦτο λέγει· πῶς γὰρ οὐσία δύναται εἶναι γένους οὐσ̣ίας; ὥστε ὁμωνυμεῖ τὸ σῶμα· τὸ μὲν γὰρ κατὰ τὰς τρεῖς διαστάσεις λαμβάνεται ἄνευ ὕλης. τοῦτο δέ ἐστιν̣ τὸ ποσὸν σῶμα· τὸ γὰρ μετὰ τῆς ὕλης οὐ μόνας τὰς διαστάσεις χωρὶς τῆς ὑποκειμένης λαμβάνομεν οὐσίας ἀλλὰ σὺν αὐτῇ. ἄλλ̣ο ἐστὶν τοῦτο τὸ σῶμα. τὸ σῶμα οὖν τότε θανάτου ἐστίν, ὅταν τὰ ἐνεργοῦντα αὐ264 τοῦ καὶ τὰ κ̣ινήματ̣α ἁμαρτητικῶς γίνηται. δυνατὸν οὖν τοῦτο χωρίσαι ἀπὸ τοῦ σώματος. ὅταν λάβω ὀφθαλμὸν μὴ ὁρῶντα ἐπιβλαβῶς, μὴ μοιχικῶς ὁρῶντα, ἀπέστησα τὸν ὀφθαλμὸν τὸν τοῦ θανάτου ἀπὸ τῆς οὐσίας. καὶ ἐφ' ἑκάστης μέλους καὶ ἐφ' ἑκάστης αἰσθήσεως ἐὰν τοῦτο γίνηται, ἀποβάλλεται τὸ τοῦ θανάτου σῶμα. οὐ τὸ σῶμα ἀποβάλλομεν ἀλλὰ τὸ τοῦ θανάτου. καὶ τὸν φαῦλον ἄνθρωπον ἐὰν εἰς σπουδαῖον μεταβαλόντα ἴδωμεν, λέγομεν ὅτι ἐφθάρη ὁ φαῦλος ἄνθρωπος, οὐχ̣ ὁ ἄνθρωπος. "καὶ κατεκάμφθην". ἡ κακία κατωφερής ἐστιν, κατακάμπτει τὸν ἔχοντα· ἀεὶ γὰρ ἐπικείμενα τὰ μεγάλα ἄχθη κατασπᾷ καὶ κατακάμπτει τὸν βαστάζοντα. αὐτίκα γοῦν ἐκείνην τὴν ἔχουσαν "πνεῦμα ἀσθενείας" ὀκτωκαίδεκα ἔτεσιν λέγει ὅτι· "συνκύψασα ἦν καὶ μὴ ἀνανεύουσα εἰς τὸ παντελές". οὐδέποτε ἄνω ἑαυτὴν ἐπῆρεν. ὁ ἁμαρτάνων οὖν συνκύπτει καὶ κάτω βλέπει. λέγει γοῦν· "τοὺς ὀφθαλμοὺς αὐτῶν ἔθεντο ἐκκλῖναι ἐν τῇ γῇ"· καὶ πάλιν ἐν Ἰηρεμίᾳ λέγεται· "ἀφεστηκότες ἐπὶ τῆς γῆς γραφήτωσαν". οἱ ἀφεστηκότες τῆς θείας πηγῆς γράφονται, ἐνπολιτογραφοῦνται τῇ γῇ, ὡς τὸ πολίτευμα κάτω ἔχοντες καὶ "τὴν εἰκόνα τοῦ χοικοῦ" φέροντες. τῶν δὲ μαθητῶν "τὰ ὀ νόματα ἐνγέγραπται ἐν τοῖς οὐρανοῖς". οὐ τὰς προσηγορίας ταύτας τὰς ἐκ συλλαβῶν συνκειμένας λέγει, ἀλλὰ τὰς ἰδίας ποιότητας τὰς σημαινούσας αὐτῶν τὴν ψυχὴν καὶ τὸν νοῦ ἀποδίδοται γὰρ ὁρισμὸς ὀνο´̣ματος οὕτως· ὄνομά ἐστιν κεφαλαιώδης προσηγορία παραστατικὴ τῆς ποιότητος τοῦ ὀνομαζομένου. αὕτη δέ ἐστιν ἡ προσηγορικὴ ὀνομασία, ἄνθρωπος, οὐρανός. "ἐνγέγραπται" οὖν, τουτέστιν κατετάχθη. 7 ὅλην τὴν ἡμέραν σκυθρωπάζων ἐπορευόμην. εἰ καὶ "κατεκάμφθην ἕως τέλους" ἐκ τῆς προσούσης ταλαιπωρίας, ἀλλ' οὐκ ἀναισθητῶ τοῦτο. σκυθρωπάζων γοῦν πορεύομαι τὴν "κατὰ θεὸν λύπην τὴν μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργαζομένην". καὶ οὕτω σκυθρωπάζων πορεύομαι ὅλην τὴν ἡμέραν. εὖ δὲ καὶ τὸ "πορεύομαι". οὐ ῥιφεὶς πρηνὴς μένει ἀλλὰ πορεύεται. οὐκ "ἐβάθυνεν εἰς γῆν κάθισιν", οὐ τὰ μετάφρενα ἔθηκεν τῇ γῇ ἀλλὰ πορεύεται. "σκυθρωπάζων" οὖν "ἐπορευόμην". ἐνη´̣ργουν ἐκεῖνα ἃ μετεβίβαζέν με ἐκ τῆς ταλαιπωρίας. τότε δὲ ἐκ τῆς ταλαιπωρίας μεταβιβάζομαι, ἐὰν τὰ αἴτια τῆς ταλαιπωρίας ἀπόθωμαι. 8 ὅτι ἡ ψυχή μου ἐνεπλήσθη ἐνπαιγμάτων. ἡ ψυχή μου ἐπλήσθη ἁμαρτημάτων. ἐνπαιγμοὶ δέ εἰσιν τὰ ἁμαρτήματα. ὁ ἀπατῶν ἐνπαίζει τῷ ἀπατωμένῳ, καὶ οὕτως πληροῦται ἡ