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οθ΄. The image of the earthly are the general evils; such as, foolishness, cowardice, licentiousness, injustice. But the image of the heavenly are the general virtues, such as, prudence, courage, temperance, justice. But just as we have borne the image of the earthly, let us also bear the image of the heavenly.

π΄. If you wish to find the way that leads to life, seek it in the way, and there you find it, in the one who said: I am the way, and the life and the truth. But seek it with great effort, because few are those who find it; and lest having been left behind by the few, you be found with the many.

πα΄.For these five reasons the soul is held back from sins: either for fear of men, or for fear of the judgment, or for the future reward, or for the love of God, or lastly, because of a smiting conscience.

πβ΄. Some say that evil would not be among existing things, if there were not some other power, which draws us to it. But this is nothing other than negligence of the mind's natural activities. Therefore, those who are diligent about these things always do what is good; but what is evil [Fr.See what evil is], never. If therefore you wish, also cast out negligence, and you drive out evil with it; which is the mistaken use of thoughts, which is followed by the misuse of things.

πγ΄. It is according to nature for the rational part in us both to be subject to the divine Word, and to rule the irrational part in us. Let this order, then, be preserved in all things, and neither will evil be among existing things, nor will that which draws toward it be found.

πδ΄. Some thoughts are simple, others are composite. And the simple are those without passion; but the composite are those with passion, as they are composed of passion and thought. This being the case, one may see many of the simple following the composite, when they begin to be moved toward sinning in the mind. For example, as with gold: a passionate thought about gold arose in someone's memory; and he rushed in his mind to steal, (1012) and completed the sin in his mind. But along with the memory of the gold followed also the memory of the purse and of the small vessel and of the chamber, and so on. And the memory of the gold was composite, for it had passion; but that of the purse and of the small vessel and so on, was simple. For the mind had no passion for them. And it is the same with every thought, whether concerning vainglory, or a woman, or the rest. For not all the thoughts that follow the passionate thought are also passionate, as the argument has shown.From these things, then, we can know which thoughts are passionate, and which are simple.

πε΄. Some say that the demons, by touching the parts of the body during sleep, stir the passion of fornication; then the passion, being stirred, brings up the form of a woman to the mind through the memory. Others say that they appear to the mind in the form of a woman, and by touching the parts of the body, they stir the appetite, and thus the fantasies occur. Still others say that the passion prevailing in the demon who approaches stirs the passion; and thus the soul is kindled to thoughts, bringing up the forms through the memory. And concerning the other passionate fantasies likewise, some say it happens this way, and others that way. However, in none of the aforementioned ways are the demons able to stir any passion whatsoever, when love and self-control are present in the soul, neither when the body is awake, nor during sleep.

πστ΄. Some of the commandments of the law it is necessary to keep both bodily and spiritually; but others, only spiritually. For example, 'You shall not commit adultery,' 'You shall not murder,' 'You shall not steal,' and the like, one must keep both bodily and spiritually. And spiritually, in three ways. But to be circumcised and to keep the Sabbath, and

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οθ΄. Εἰκών τοῦ χοϊκοῦ αἱ γενικαί κακίαι ὑπάρχουσιν· οἷον, ἀφροσύνη, δειλία, ἀκολασία, ἀδικία. Εἰκών δέ τοῦ ἐπουρανίου, αἱ γενικαί ἀρεταί, οἷον, φρόνησις, ἀνδρεία, σωφροσύνη, δικαιοσύνη. Ἀλλά καθώς ἐφορέσαμεν τήν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν καί τήν εἰκόνα τοῦ ἐπουρανίου.

π΄. Εἰ θέλεις εὑρεῖν τήν ὁδόν τήν ἀπάγουσαν εἰς τήν ζωήν, ἐν τῇ ὁδῷ αὐτήν ζήτει, κἀκεῖ αὐτήν εὑρίσκεις, τῇ εἰπούσῃ· Ἐγώ εἰμι ἡ ὁδός, καί ἡ ζωή καί ἡ ἀλήθεια. Πλήν σφόδρα ἐμπόνως ζήτει, διότι ὀλίγοι εἰσίν οἱ εὑρίσκοντες αὐτήν· καί μήπως τῶν ὀλίγων ἀπολειφθείς, μετά τῶν πολλῶν εὑρεθήσῃ.

πα΄.∆ιά τά πέντε ταῦτα ἡ ψυχή ἀπό ἁμαρτιῶν ἀνακόπτεται· ἤ διά τόν φόβον τῶν ἀνθρώπων, ἤ διά τόν φόβον τῆς κρίσεως, ἤ διά τήν μέλλουσαν μισθαποδοσίαν, ἤ διά τήν ἀγάπην τοῦ Θεοῦ, ἤ τελευταῖον δία συνείδησιν τύπτουσαν.

πβ΄. Τινές φασιν, ὅτι οὐκ ἄν ἦν τό κακόν ἐν τοῖς οὖσιν, εἰ μήτι δ᾿ ἄν ἑτέρα τις ἦν δύναμις, ἡ ἀνθέλκουσα ἡμᾶς ἐπ᾿ αὐτό. Αὕτη δέ ἐστιν οὐδέν ἕτερον, ἤ ἡ τῶν κατά φύσιν τοῦ νοῦ ἐνεργειῶν ἀμέλεια. ∆ιόπερ οἱ τούτων τήν ἐπιμέλειαν ποιούμενοι, τά μέν καλά, ἀεί ποιοῦσι· τά δέ κακά [Fr.Ὅρα τί ἐστι κακία], οὐδέποτε. Εἰ οὖν θέλεις καί σύν ἄπωσαι τήν ἀμέλειαν, καί συναπελαύνεις τήν κακίαν· ἥτις ἐστι ἡ ἐσφαλμένη χρῆσις τῶν νοημάτων, ᾗ ἐπακολουθεῖ ἡ παράχρησις τῶν πραγμάτων.

πγ΄. Κατά φύσιν ἐστί τοῦ ἐν ἡμῖν λογικοῦ μέρους, τό τε ὑποταγῆναι τῷ θείῳ λόγῳ, καί τό ἄρχειν τοῦ ἐν ἡμῖν ἀλόγου μέρους. Αὔτη οὖν ἡ τάξις ἐν πᾶσι φυλαχθήτω, καί οὔτε τό κακόν ἔσται ἐν τοῖς οὖσιν, οὔτε τό ἐπ᾿ αὐτό ἀνθέλκον εὑρεθήσεται.

πδ΄. Οἱ μέν τῶν λογισμῶν, ἁπλοῖ εἰσιν, οἱ δέ σύνθετοι. Καί ἁπλοῖ μέν εἰσιν, οἱ ἀπαθεῖς· σύνθετοι δέ, οἱ ἐμπαθεῖς, ὡς ἐκ πάθους καί νοήματος συγκείμενοι. Τούτων οὕτως ἐχόντων, πολλούς τῶν ἁπλῶν ἔστιν ἰδεῖν ἑπομένους τοῖς συνθέτοις, ὅταν ἄρξωνται κινεῖσθαι πρός τό κατά διάνοιαν ἁμαρτάνειν. Οἷον, ὡς ἐπί χρυσίου· ἀνέβη ἐπί τήν μνήμην τινός λογισμός περί χρυσίου ἐμπαθής· καί ὥρμησε τῇ διανοίᾳ ἐπί τό κλέπτειν, (1012) καί ἀπετέλεσε κατά νοῦν τήν ἁμαρτίαν. Συνείποντο δέ τῆ μνήμῃ τοῦ χρυσίου, καί ἡ μνήμη τοῦ βαλλαντίου καί τοῦ σκευαρίου καί τοῦ κουβουκλείου, καί τῶν ἑξῆς. Καί ἡ μέν μνήμη τοῦ χρυσίου, ἦν σύνθετος· εἶχε γάρ τό πάθος· ἡ δέ τοῦ βαλλαντίου καί τοῦ σκευαρίου καί τῶν ἑξῆς, ἁπλῆ. Οὐ γάρ εἶχε πρός αὐτά πάθος ὁ νοῦς. Καί ἐπί παντός δέ λογισμοῦ ὁμοίως ἔχει, ἐπί τε κενοδοξίας, καί ἐπί γυναικός, καί τῶν λοιπῶν. Οὐ γάρ πάντες οἱ συνεπόμενοι τῷ ἐμπαθεῖ λογισμῷ λογισμοί, καί ἐμπαθεῖς εἰσιν, ὡς ἀπέδειξεν ὁ λόγος.Ἐκ τούτων οὖν δυνάμεθα γνῶναι, ποῖα τά ἐμπαθῆ νοήματα, καί ποῖα τά ἁπλᾶ.

πε΄. Τινές μέν φασιν, ὅτι τῶν μορίων τοῦ σώματος καθαπτόμενοι οἱ δαίμονες κατά τούς ὕπνους, κινοῦσι τό πάθος τῆς πορνείας· εἶτα τό πάθος κινούμενον, ἀναφέρει τήν μορφήν τῆς γυναικός διά τῆς μνήμης ἐπί τόν νοῦν. Τινές δέ, ὅτι τῷ μέν νῷ ἐν σχήματι γυναικός παραφαίνονται· τῶν τε μορίων τοῦ σώματος καθαπτόμενοι, τήν ὄρεξιν κινοῦσι, καί οὕτω γίνονται αἱ φαντασίαι. Ἕτεροι δέ πάλιν, ὅτι τό πάθος τό ἐπικρατοῦν ἐν τῷ πλησιάζοντι δαίμονι, κινεῖ τό πάθος· καί οὕτως ἀνάπτεται πρός λογισμούς ἡ ψυχή, ἀναφέρουσα τάς μορφάς διά τῆς μνήμης. Καί ἐπί τῶν ἄλλων δέ ἐμπαθῶν φαντασιῶν ὁμοίως, οἱ μέν οὕτως, οἱ δέ οὕτως συμβαίνειν φασί. Πλήν ἐν οὐδενί τῶν εἰρημένων τρόπων ἰσχύουσι πάθος τό οἱονδήποτε κινῆσαι οἱ δαίμονες, παρούσης τῇ ψυχῇ ἀγάπης καί ἐγκρατείας, οὔτε ἐγρηγορότος τοῦ σώματος, οὔτε κατά τούς ὕπνους.

πστ΄. Τά μέν τῶν τοῦ νόμου ἐντολῶν καί σωματικῶς καί πνευματικῶς ἀνάγκη φυλάττειν· τά δέ, πνευματικῶς μόνον. Οἷον τό, Οὐ μοιχεύσεις, Οὐ φονεύσεις, Οὐ κλέψεις, καί τά ὅμοια, καί σωματικῶς καί πνευματικῶς χρή φυλάττειν. Καί πνευματικῶς δέ τρισσῶς. Τό δέ περιτέμνεσθαι καί φυλάττειν τό Σάββατον, καί