393

freed from the whirling and disturbance of material passions and affairs; but in the world, that is, in the passionate attachment to material things, tribulation, because of their successive transition. (1172) For both have tribulation, both the one who practices virtue, because of the labor connected with it; and the one who loves the world, because of the failure of material things; but the one, a saving tribulation; the other, a corrupting and destructive one. But the Lord is the rest of both; of the one, putting to rest in Himself according to contemplation through dispassion the labors of the virtues; of the other, removing through repentance the relative passionate attachment to corruptible things. Four. Open. 6th. The inscription on the title of the Savior's cause clearly showed the crucified one to be King and Lord of practical, natural, and theological philosophy. For it says the inscription was written in Latin, and in Greek, and in Hebrew. And I understand, by the Latin, the practical; as the kingdom of the Romans according to Daniel was defined as being more courageous than all the kingdoms on earth; and courage, if anything else, is characteristic of the practical. By the Greek, natural contemplation; as the nation of the Greeks more than other people devoted itself to natural philosophy. And by the Hebrew, the theological mystagogy; as this nation manifestly from the beginning was dedicated to God through its fathers. Four. Open. 7th. We must not only be slayers of bodily passions, but also destroyers of the passionate thoughts of the soul, according to the saint who says: In the mornings I killed all the sinners of the earth; to destroy out of the city of the Lord all who work iniquity; that is, the passions of the body, and the lawless thoughts of the soul. Four. Open. 8th. The one who has kept the way of the virtues unharmed, without inclination to either side, with pious and right knowledge, will know the presence of God that comes to him through dispassion. For I will sing psalms, and I will have understanding in a blameless way, when you will come to me. For the psalm signifies virtuous practice; and understanding, the gnostic science based on virtue; by which he who awaits his Lord through the vigilance of the virtues perceives the divine presence. Four. Open. 9th. One who is being introduced to piety ought not to be led to the practice of the commandments by goodness alone, but indeed he should also strive more frequently with severity through the memory of the divine judgments; so that he may not only love divine things with longing, but also abstain from evil with fear; For I will sing of mercy and judgment to you, O Lord; so that he may both rejoice in God with his voice according to longing, and, strengthened for the song, be tempered by fear. 100. The one who through virtue and knowledge has harmonized the body with the soul, (1173) has become a harp of God and a flute and a temple. A harp, as having well guarded the harmony of the virtues; a flute, as receiving the inspiration of the Spirit through divine contemplations; and a temple, as having become a dwelling place of the Word through the purity of the mind.

SCHOLIA WITHOUT A TITLE. 1. The argument is not that some of those who desire to make a display succeed, but

that they completely fail. And by the phrase, Let him do it in one of the neighboring places, and what follows, it signifies that true knowledge does not come to anyone except through bodily labors, that is, through self-control and love, by which the soul is purified; for, he says, "Blessed are the pure in heart, for they shall see God."

393

ἀπηλλαγμένοι τῆς τῶν ὑλικῶν παθῶν τε καί πραγμάτων στροβώσεώς τε καί ταραχῆς· ἐν δέ τῷ κόσμῳ, τουτέστι ἐν τῇ προσπαθείᾳ τῶν ὑλικῶν, θλίψιν, διά τήν αὐτῶν ἀλλεπάληλον μετάπτωσιν. (1172) Θλίψιν γάρ ἔχουσι ἀμφότεροι, καί ὁ πράττων τήν ἀρετήν, διά τόν αὐτῇ συνημμένον πόνον· καί ὁ τόν κόσμον ἀγαπῶν, διά τήν τῶν ὑλικῶν ἀποτυχίαν· ἀλλ᾿ ὁ μέν, θλίψιν σωτήριον· ὁ δέ, φθαρτικήν καί ὀλέθριον. Ἀμφοτέρων δέ ἐστιν ὁ Κύριος ἄνεσις· τοῦ μέν, καταπαύων ἐν ἑαυτῷ κατά τήν θεωρίαν δι᾿ ἀπαθείας τούς πόνους τῶν ἀρετῶν· τοῦ δέ, τήν πρός τά φθειρόμενα σχετικήν προσπάθειαν δά τῆς μετανοίας ἀφαιρούμενος. τέσσ. ἀνοικ. στ΄. Ἡ ἐν τῷ τίτλῳ προγραφή τῆς τοῦ Σωτῆρος αἰτίας, πρακτικῆς καί φυσικῆς καί θεολογικῆς φιλοσοφίας ὄντα Βασιλέα τόν σταυρωθέντα σαφῶς καί Κύριον ἔδειξε. Ῥωμαϊστί γάρ, καί Ἑλληνιστί, καί Ἑβραϊστί φησιν ἀναγεγράφθαι τό λόγιον. Νοῶ δε, διά μέν τοῦ Ῥωμαϊστί, τήν πρακτικήν· ὡς τῆς Ῥωμαίων βασιλείας κατά τόν ∆ανιήλ ὁρισθείσης εἶναι πασῶν ἀνδρικωτέρας τῶν ἐπί γῆς βασιλειῶν· πρακτικῆς δέ ἴδιον, εἴπερ τι ἄλλο, ἡ ἀνδρεία. ∆ιά δέ τοῦ Ἑλληνιστί, τήν φυσικήν θεωρίαν· ὡς μᾶλλον τοῦ Ἑλλήλων ἔθνους παρά τούς λοιπούς ἀνθρώπους, τῇ φυσικῇ σχολάσαντος φιλοσοφίᾳ. ∆ιά δέ τοῦ Ἑβραϊστί, τήν θεολογικήν μυσταγωγίαν· ὡς τοῦ ἔθνους τούτου προδήλως ἀνέκαθεν τῷ Θεῷ τούς πατέρας ἀνατεθέντος. τέσσ. ἀνοικ. ζ΄. ∆εῖ μή μόνον ἡμᾶς εἶναι παθῶν σωματικῶν φονευτάς, ἀλλά καί τῶν κατά ψυχήν ἐμπαθῶν λογισμῶν ὀλετῆρας, κατά τόν λέγοντα ἅγιον· Εἰς τάς πρωΐας ἀπέκτενον πάντας τούς ἁμαρτωλούς τῆς γῆς· τοῦ ἐξολοθρεῦσαι ἐκ πόλεως Κυρίου πάντας τούς ἐργαζομένους τήν ἀνομίαν· τουτέστι, τά τοῦ σώματος πάθη, καί τῆς ψυχῆς τούς ἀνομοῦντας λογισμούς. τέσσ. ἀνοικ. η΄. Ὁ τήν ὁδόν τῶν ἀρετῶν χωρίς τῆς ἐφ᾿ ἑκάτερα ῥοπῆς μετ᾿ εὐσεβοῦς καί ὀρθῆς γνώσεως συντηρήσας ἀλώβητον, εἴσεται τήν γινομένην πρός αὐτόν τοῦ Θεοῦ διά τῆς ἀπαθείας παρουσίαν. Ψαλῶ γάρ, καί συνήσω ἐν ὁδῷ ἀμώμῳ, πότε ἥξεις πρός με. Ὁ γάρ ψαλμός τήν ἐνάρετον πρᾶξιν δηλοῖ· ἡ δέ σύνεσις, τήν ἐπ᾿ ἀρετῇ γνωστικήν ἐπιστήμην· καθ᾿ ἥν τῆς θείας αἰσθάνεται παρουσίας, ὁ δι᾿ ἀγρυπνίας τῶν ἀρετῶν προσδεχόμενος τόν Κύριον αὐτοῦ. τέσσ. ἀνοικ. θ΄. Οὐ δεῖ τόν εἰσαγόμενον εἰς εὐσέβειαν, διά μόνης ἄγεσθαι χρηστότητος πρός τήν πρᾶξιν τῶν ἐντολῶν, ἀλλά μήν καί τῇ μνήμῃ τῶν θείων δικαιωμάτων, δι᾿ ἀποτομίας συχνότερον αὐτόν ἀγωνίσασθαι· ἐφ᾿ ᾧ μή μόνον πόθῳ τῶν θείων ἐρᾷν, ἀλλά καί φόβῳ τῆς κακίας ἀπέχεσθαι· Ἔλεον γάρ καί κρίσν ᾄσομαί σοι, Κύριε· ἵνα καί αὐδῇ τῷ Θεῷ κατά πόθον τερπόμενος, καί εὐτονῇ πρός τό ᾆσμα, τῷ φόβῳ στομούμενος. ρ΄. Ὁ δι᾿ ἀρετῆς καί γνώσεως ἁρμοσάμενος τό σῶμα πρός τήν ψυχήν, (1173) γέγονε κιθάρα Θεοῦ καί αὐλός καί ναός. Κιθάρα μέν, ὡς καλῶς φυλάξας τήν τῶν ἀρετῶν ἁρμονίαν· αὐλός δέ, ὡς διά τῶν θείων θεωρημάτων εἰσδεχόμενος τήν τοῦ Πνεύματος ἔμπνευσιν· ναός δέ, ὡς διά τήν κατά νοῦν καθαρότητα, τοῦ Λόγου γεγονώς κατοικητήριον.

ΑΝΕΠΙΓΡΑΦΟΥ ΣΧΟΛΙΑ. α΄. Οὐχ ὡς ἐπιτυγχανόντων τινῶν τῶν πρός ἐπίδειξιν ἐφιεμένων, ὁ λόγος, ἀλλ᾿

ὡς πάντως ἀποτυγχανόντων. ∆ιά δέ τοῦ, Ἔν τινι τῶν ὁμόρων ποιείτω, καί τά ἑξῆς, σημαίνει, τό μή ἐπιγίνεσθαί τινι γνῶσιν τήν ἀληθῆ, εἰ μή διά πόνων σωματικῶν, ἤγουν, δι᾿ ἐγκρατείας καί ἀγάπης, δι᾿ ὧν ἡ κάθαρσις τῇ ψυχῇ· Μακάριοι γάρ, φησίν, οἱ καθαροί τήν καρδίαν, ὅτι αὐτοί τόν Θεόν ὄψονται.