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32. And these things prevent those who have chosen to write; clearly showing the harm from the outcome.

33. I think he looked to us when writing these things. 34. Those who think they know did not understand the profit (1080) from this method.

For if they had known, they would have gained to progress toward knowing. 35. That when a simple thought lingers, the passion is stirred; just as also of the

impassioned [thought], assent occurs. 36. You know, O Lord, how I am judged today, and for what reason; do not abandon

us. 37. He is not able to do these things, the one who has trusted his own thoughts, and having thought

that he has already grasped the things that by nature are incomprehensible even after being grasped. 38. Grief and hatred, defects of the irrational part of the soul. 39. See how we are deceived, doing the opposite things, and thinking [we live] according to Christ

to live; what is worse, and supposing that we have already experienced spiritual love.

40. Someone has a passion of greed; but has no occasion to be greedy? If he should receive the power to be greedy, he is immediately exposed; and this is clear.

41. See where one must use long-suffering and where one must use endurance. For even if both are spoken of in relation to involuntary temptations; but the involuntary [temptations], being divided into words and blows, also divide these [virtues] for those who see.

42. That through self-control and love, good knowledge according to activity is engendered. 43. And why do they talk nonsense, certain impassioned and high-necked men, to have knowledge

boasting of [having] divine [knowledge]? For it is from passion and arrogance. 44. But the one who thinks he has already grasped [everything] and is ignorant of nothing, it is clear that love he does not

have. And not having it, how will he progress toward knowledge? 45. Having thorns and thistles of evil and ignorance; we hope for virtue

to have, and spiritual knowledge. 46. Here he sketched love more perfectly; and the two denarii, the for

love for God and for neighbor he showed. 47. That in the purification of the threefold power of the soul, the knowledge of

Christ comes to be. 48. That of necessity those who are occupied with the affairs of the world, from holy love

fall away; and on account of these things have an irreconcilable hatred toward their own kind. 49. In both respects the holy monk Kēdonios has been slandered; looking to the

God of Susanna, he is strengthened by divine hopes. 50. That he who serves a passion has his mind filled, and carrying around a blind

discernment, is not able to distinguish the better from the worse.

From the works of Photius. (1081) In the same volume a treatise was read along with it, divided into one hundred chapters; and,

another, similarly comprised of the same number [of chapters]; in which both theology and an ordering of morals shine forth. And their homogeneity with the four hundred chapters would in no way be called into question, were it not for the allegorical element insinuated in many places, which somehow rendered them similar to the treatise that is devoted to the exposition of Scriptural questions and solutions, and is addressed to Thalassius the presbyter and abbot. And the affinity of these [works] to such [allegory], through their resemblance to that [treatise], stirs up thoughts that they are spurious.

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λβ΄. Καί ταῦτα ἀπείργει τούς γράφειν ᾑρημένους· δεικνύντα σαφῶς τήν βλάβην ἐκ τοῦ τέλους.

λγ΄. Οἶμαι πρός ἡμᾶς ἔβλεπε ταῦτα γράφων. λδ΄. Οὐκ ἐνόησαν τό ἐκ τῆς μεθόδου ταύτης κέρδος (1080) οἱ νομίζοντες εἰδέναι.

Εἰ γάρ ἔγνωσαν, ἐκέρδησαν ἄν τό προκόπτειν εἰς τό εἰδέναι. λε΄. Ὅτι χρονίζοντος τοῦ ψιλοῦ λογισμοῦ, κινεῖται τό πάθος· ὥσπερ καί τοῦ

ἐμπαθοῦς, γίνεται συγκατάθεσις. λστ΄. Οἶδας, Κύριε, ὅπως κρίνομαι σήμερον, καί δι᾿ ἥν αἰτίαν· μή ἐγκαταλίπῃς

ἡμᾶς. λζ΄. Οὐ δύναται ταῦτα ποιῆσαι, ὁ τοῖς οἰκείοις πιστεύσας λογισμοῖς, καί δόξας

ἤδη κατειληφέναι, τά καί μετά τό κατειλῆφθαι ἀκατάληπτα κατά φύσιν ὑπάρχοντα. λη΄. Λύπη καί μῖσος, τοῦ ἀλόγου μέρους τῆς ψυχῆς ἐλαττώματα. λθ΄. Βλέπε ὡς ἀπατώμεθα, τἀναντία ποιοῦντες, καί νομίζοντες κατά Χριστόν

πολιτεύεσθαι· τό βαρύτερον, καί ἤδη παθεῖν τήν πνευματικήν ἀγάπην ὑπολαμβάνοντες.

μ΄. Ἔχει τις πάθος πλεονεξίας· οὐ δεῖται δέ πλεονεκτεῖν; εἰ λάβοι δύναμιν πλεονεκτεῖν, εὐθύς ἐξελέγχεται· καί τοῦτο δῆλον.

μα΄. Ὅρα ποῦ τό μακροθυμεῖν καί ποῦ τό ὑπομένειν χρηστέον. Κἄν γάρ ἄμφω ἐπί τῶν ἀκουσίων λέγηται πειρασμῶν· ἀλλ᾿ οἱ ἀκούσιοι εἰς λόγους διαιρούμενοι καί πληγάς, συνδιαιροῦσι καί ταῦτα τοῖς βλέπουσι.

μβ΄. Ὅτι δι᾿ ἐγκρατείας καί ἀγάπης, ἡ κατ᾿ ἐνέργειαν ἀγαθή γνῶσις ἐγγίνεται. μγ΄. Καί τί ληροῦσιν ἐμπαθεῖς τινες ἄνθρωποι καί ὑψαύχενες γνῶσιν ἔχειν

ἀλαζονευόμενοι θείαν; Ἐξ ἐμπαθείας γάρ καί ἐπάρσεως. μδ΄. Ὁ δέ δοκῶν ἤδη κατειληφέναι καί μηδέν ἀγνοεῖν, δῆλον ὡς ἀγάπην οὐκ

ἔχει. Μή ἔχων δέ, πῶς προκόψει εἰς γνῶσιν; με΄. Ἀκάνθας ἔχοντες καί τριβόλους κακίας καί ἀγνωσίας· ἀρετήν ἐλπίζομεν

ἔχειν καί γνῶσιν πνευματικήν. μστ΄. Τελειώτερον ὧδε τήν ἀγάπην ὑπεζωγράφησε· καί τά δύο δηνάρια, τήν εἰς

τόν Θεόν καί τόν πλησίον ἀγάπην ὑπέφηνε. μζ΄. Ὅτι ἐν τῇ καθάρσει τῆς τριμεροῦς τῆς ψυχῆς δυνάμεως, ἡ γνῶσις τοῦ

Χριστοῦ ἐπιγίνεται. μη΄. Ὅτι ἐξ ἀνάγκης οἱ τά τοῦ κόσμου περιέποντες πράγματα, τῆς ἁγίας ἀγάπης

ἐκπίπτουσι· καί μῖσος δι᾿ αὐτά πρός τούς ὁμοφύλους ἀκατάλλακτον ἔχουσι. μθ΄. Ἐν ἀμφοτέροις ὁ ἅγιος μοναχός Κηδόνιος σεσυκόφανται· εἰς τόν τῆς

Σωσάννης Θεόν ἀποβλέπων, ταῖς θείαις ἐλπίσι ῥωννύεται. ν΄. Ὅτι ὁ πάθει δουλεύων, πεπλήρωται τήν διάνοιαν, καί τυφλόν περιφέρων

διάκρισιν, οὐ δύναται διακρῖναι τό κρεῖττον ἀπό τοῦ χείρονος.

Ἐκ τῶν Φωτίου. (1081) Ἐν τῷ αὐτῷ τεύχει συνανεγνώσθη λόγος, κεφαλαίοις ἑκατόν διειλημμένος· καί,

Ἕτερος ὁμοίως τοῖς ἴσοις ἀπηρτισμένος· Ἐν οἷς θεολογία τε διαλάμπει καί ἠθῶν διακόσμησις. Καί οὐκ ἄν ἐν οὐδενί τό ὁμοφυές αὐτοῖς πρός τά τετρακόσια κεφάλαια ἐνοθεύετο, εἰ μή τό ἀλληγορικόν ἐν πολλοῖς ὑποβαλλόμενον, καί ὁμόφυλά πως αὐτά παραστῆσαν ἦν τῇ συντάξει, ἥτις Γραφικῶν ἀπορημάτων καί λύσεων ἔκθεσιν σπουδάζει, καί Θαλασσίῳ ἐστί τό πρεσβυτέρῳ καί ἡγουμένῳ προσπεφωνημένη. Καί τό πρός ταῦτα δέ συγγενές διά τῆς πρός ἐκείνην οἰκειώσεως, ὑποβολιμαῖον εἶναι λογισμούς ἀναῤῥιπίζει.