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all the hills, fruit-bearing trees and all cedars; the wild beasts and all cattle, creeping things, and winged birds. See how he rather dwells on the more useless things, on mountains and valleys, and hills, and wild beasts, creeping things, and fruitless trees. For the fruit-bearing things have their use obvious from the start, just as the flat plains and the tame animals; but the wild beasts, and the creeping things, and the mountains, and the fruitless trees, what use do they serve? he says. A great one indeed, and one that strongly holds our life together. For mountains and hills and fruitless trees are very suitable for us for building, 55.490 and if we did not enjoy these, nothing would prevent our race from being destroyed. Therefore, just as we need the cultivated lands for nourishment, so we also need fruitless trees and stones to build houses, and to construct countless other things from them. 4. But the snakes, he says, and the scorpions, and the dragons, and the lions, what use do they bring into life? And what is their profit? Great and ineffable, and not less than that of the tame ones. For those are useful for the need of the body; but these build up a wall of fear for you, and prepare you to be sober-minded, and make you ready for a contest, and remind you of the sin of our forefather in paradise, and show you of how many evils disobedience is the cause. For before this the wild beasts were not such, fearful and to be fled from by man, but tame and domesticated. For God brought them to Adam, and he gave them their names. The serpent converses with the woman, and Eve does not leap away. But when the commandment was transgressed, and God was disobeyed, the things of honor were mutilated. Therefore, when you see a lion, when you see a serpent, remember the narratives, and these will provide you with no small subject for philosophy. And remember Daniel, how, when he returned to the ancient image, the fearful wild beasts were contemptible to him; just as the viper was to Paul; and from this you will reap no small diligence and care of soul. Besides these things, one can also marvel from another perspective at God's providence and arrangement concerning them. And what is this? That he also set apart for them places removed from the cities, the deserts; and being so fearful, they do not frequent the cities, nor overrun those who dwell within, but are content with and love the desert, God from above having allotted this to them, both to have a suitable place and a portion for their way of life. For when you are sleeping, then they traverse the desert. Which the prophet also shows elsewhere, saying thus: You made darkness, and it was night; in it all the beasts of the forest will roam. Do you see how even now the traces of dominion remain for you, though mutilated, yet still holding a riddle of the ancient honor? For like slaves, they have been removed in both time and place; and unless you come upon them, they will not come upon you, but dwell in the deserts. But if you are disheartened and displeased about why wild beasts have come to be, you are being very foolish. For if you manage your own affairs well, you will be harmed in no way by this; but if you receive harm from wild beasts, consider that you have often received worse harm from men. For man is also more terrible than a wild beast. For the one has its bestiality manifest, but this one hides its wickedness 55.491 with the mask of fairness, whence also it is often hard to guard against. But if you are sober, neither a wild beast nor a man will do you any terrible thing, but will even benefit you in the greatest ways. And why do I say wild beast and man, when even the devil himself not only did not harm Job at all, but even became an occasion for countless crowns for him? why do I say wild beast and man, when if you are negligent you will suffer far worse things from the elements lying within you, such as from bile or phlegm, if by some immoderation the

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πάντες οἱ βουνοὶ, ξύλα καρποφόρα καὶ πᾶσαι κέδροι· τὰ θηρία καὶ πάντα τὰ κτήνη, ἑρπετὰ, καὶ πετεινὰ πτερωτά. Ὅρα πῶς τοῖς ἀχρηστοτέροις μᾶλλον ἐμφιλοχωρεῖ, ὄρεσι καὶ νάπαις, καὶ βουνοῖς, καὶ θηρίοις ἑρπετοῖς, καὶ ξύλοις ἀκάρποις. Τὰ μὲν γὰρ καρποφόρα αὐτόθεν δήλην ἔχει τὴν χρείαν, ὥσπερ καὶ τὰ ὕπτια πεδία καὶ τὰ ἥμερα ζῶα· τὰ δὲ θηρία, καὶ τὰ ἑρπετὰ, καὶ τὰ ὄρη, καὶ τὰ ἄκαρπα δένδρα ποίαν ἀνύει χρείαν; φησί. Πολλὴν μὲν οὖν, καὶ σφόδρα τὴν ζωὴν συνέχουσαν τὴν ἡμετέραν. Καὶ γὰρ πρὸς οἰκοδομίας ὄρη καὶ βουνοὶ καὶ ξύλα ἄκαρπα σφόδρα ἡμῖν ἐπιτή 55.490 δεια, καὶ εἰ μὴ τούτων ἀπελαύομεν, οὐδὲν ἐκώλυε διαφθείρεσθαι τὸ γένος τὸ ἡμέτερον. Ὥσπερ οὖν ἐπιδεόμεθα τῶν ἡμέρων χωρίων εἰς τὸ τρέφεσθαι, οὕτω δεόμεθα καὶ τῶν ἀκάρπων ξύλων καὶ λίθων εἰς τὸ τὰς οἰκίας οἰκοδομεῖν, καὶ μυρία ἕτερα ἐντεῦθεν κατασκευάζειν. δʹ. Ἀλλ' οἱ ὄφεις, φησὶ, καὶ οἱ σκορπίοι, καὶ οἱ δράκοντες, καὶ οἱ λέοντες, τί χρήσιμον εἰσάγουσιν εἰς τὸν βίον; τί δὲ αὐτῶν τὸ κέρδος; Πολὺ καὶ ἄφατον, καὶ τῶν ἡμέρων οὐκ ἔλαττον. Ἐκεῖνα μὲν γὰρ πρὸς τὴν τοῦ σώματος χρείαν ἐστὶν ἐπιτήδεια· ταῦτα δέ σοι καὶ φόβον ἐπιτειχίζει, καὶ σωφρονεῖν παρασκευάζει, καὶ ἐναγώνιον ποιεῖ, καὶ ἀναμιμνήσκει σε τῆς ἐν τῷ παραδείσῳ τοῦ προπάτορος ἁμαρτίας, καὶ δείκνυσιν ὅσων κακῶν αἰτία ἡ παρακοή. Οὐ γὰρ τοιαῦτα ἦν πρὸ τούτου τὰ θηρία, φοβερὰ καὶ φευκτὰ τῷ ἀνθρώπῳ, ἀλλὰ τιθασσὰ καὶ χειροήθη. Ἤγαγε γοῦν αὐτὰ πρὸς τὸν Ἀδὰμ ὁ Θεὸς, καὶ αὐτὸς ἐπέθηκεν αὐτοῖς τὰ ὀνόματα. Ὁ ὄφις τῇ γυναικὶ διαλέγεται, καὶ οὐκ ἀποπηδᾷ ἡ Εὔα. Ἐπειδὴ δὲ παρεβάθη ἡ ἐντολὴ, καὶ ὁ Θεὸς παρηκούσθη, ἠκρωτηριάσθη τὰ τῆς τιμῆς. Ὅταν τοίνυν ἴδῃς λέοντα, ὅταν ἴδῃς ὄφιν, ἀναμιμνήσκου τῶν διηγημάτων, καὶ οὐ μικράν σοι παρέξει ταῦτα φιλοσοφίας ὑπόθεσιν. Ἀναμιμνήσκου δὲ καὶ τοῦ ∆ανιὴλ, πῶς, ἐπειδὴ πρὸς τὴν παλαιὰν ἐπανῆλθεν εἰκόνα, εὐκαταφρόνητα ἦν αὐτῷ τὰ φοβερὰ θηρία· ὥσπερ καὶ Παύλῳ ἡ ἔχις· καὶ οὐ μικρὰν ἐντεῦθεν καρπώσῃ σπουδὴν καὶ ἐπιμέλειαν ψυχῆς. Μετὰ τούτων δὲ καὶ ἑτέρωθεν ἔστι θαυμάσαι τοῦ Θεοῦ τὴν οἰκονομίαν τὴν ἐπ' αὐτοῖς καὶ τὴν διάταξιν. Ποίαν δὲ ταύτην; Ὅτι καὶ τούτοις ἀφώρισε χωρία ἀπῳκισμένα τῶν πόλεων, τὰς ἐρημίας· καὶ οὕτω φοβερὰ ὄντα οὐκ ἐμφιλοχωρεῖ ταῖς πόλεσιν, οὐδὲ κατατρέχει τοὺς ἔνδον οἰκοῦντας, ἀλλὰ στέργει καὶ ἀγαπᾷ τὴν ἔρημον, ἄνωθεν τοῦ Θεοῦ τοῦτο αὐτοῖς συγκληρώσαντος, καὶ τόπον ἐπιτήδειον ἔχειν καὶ κλῆρον διαίτης. Ὅταν γὰρ σὺ καθεύδῃς, τότε ἐκεῖνα τὴν ἔρημον ἔπεισιν. Ὅπερ καὶ ἀλλαχοῦ δείκνυσιν ὁ προφήτης, οὕτω λέγων· Ἔθου σκότος, καὶ ἐγένετο νύξ· ἐν αὐτῇ διελεύσονται πάντα τὰ θηρία τοῦ δρυμοῦ. Εἶδες πῶς καὶ νῦν μένει σοι τῆς ἀρχῆς τὰ ἴχνη, εἰ καὶ ἠκρωτηριασμένα, ἀλλ' ὅμως ἔχοντα αἴνιγμα τῆς παλαιᾶς τιμῆς; Ὥσπερ γὰρ δοῦλα, οὕτως ἀπῴκισται καὶ τῷ καιρῷ καὶ τῷ τόπῳ· κἂν μὴ σὺ τούτοις ἐπέλθῃς, αὐτὰ οὐκ ἔπεισιν, ἀλλ' ἐνδιαιτᾶται ταῖς ἐρήμοις. Εἰ δὲ ἀθυμεῖς καὶ δυσχεραίνεις, τίνος ἕνεκεν γέγονε θηρία, σφόδρα ἀνοηταίνεις. Ἂν γὰρ σὺ τὰ κατὰ σαυτὸν καλῶς οἰκονομήσῃς, οὐδὲν ἐντεῦθεν βλαβήσῃ· εἰ δὲ ἀπὸ θηρίων δέχῃ βλάβην, ἐννόησον ὅτι καὶ παρὰ ἀνθρώπων πολλάκις χαλεπωτέραν ἐδέξω. Ἔστι γὰρ καὶ θηρίου ἄνθρωπος χαλεπώτερος. Τὸ μὲν γὰρ προφανῆ τὴν θηριωδίαν ἔχει, οὗτος δὲ κρύπτει τὴν πονη 55.491 ρίαν τῷ τῆς ἐπιεικείας προσωπείῳ, ὅθεν καὶ πολλάκις ἐστὶ δυσφύλακτος. Ἀλλ' ἐὰν νήφῃς, οὔτε θηρίον, οὔτε ἄνθρωπός σε δεινόν τι ἐργάσεται, ἀλλὰ καὶ τὰ μέγιστα ὠφελήσει. Καὶ τί λέγω θηρίον καὶ ἄνθρωπος, ὅπου γε καὶ αὐτὸς ὁ διάβολος οὐ μόνον οὐδὲν ἔβλαψε τὸν Ἰὼβ, ἀλλὰ καὶ μυρίων στεφάνων αὐτῷ γέγονεν ἀφορμή; τί λέγω θηρίον καὶ ἄνθρωπον, ὅπου γε καὶ ὑπὸ τῶν ἐν σοὶ κειμένων στοιχείων ἐὰν ῥᾳθυμήσῃς πολλῷ χαλεπώτερα πείσῃ, οἷον ὑπὸ χολῆς ἢ φλέγματος, ἂν ἀμετρίᾳ τινὶ τὴν