29.  And if you examine more closely, how great is the distinction between the married and the unmarried, and among the latter between hermits and those who74    Those who, &c. μιγάδας, cf. xxi., 10, where μοναδικοὶ and οἱ τῆς ἐρηυίας are distinguished from μιγάδες and οἱ τῆς ἐπιμιξίας.  Clémencet here holds that οἱ τῆς ἐρημίας are hermits as distinguished from cœnobites, but does not hint at any further subdivision between the κοινωνικοὶ and the μιγάδες.  Cf. also xliii. 62; xxi. 19.  Montaut, “Revue Critique, &c.” (pp. 48–52) attempts to distinguish between the μιγάδες and the κοινωνικοί.  But although he confirms the overthrow by Clémencet of the views of previous translators, he leaves Clémencet’s own position really unweakened.  S. Gregory uses the two terms as practically convertible.  In xxi., § 19, (which Montaut misinterprets) he explains that the life of the cœnobite is a hermit-life in its relation to the world which he has forsaken, while it has opportunities in community-life for the growth of those virtues which are required by the relation of man to man.  Cf. Bened. edition (Clémencet), Præf. Gener., Pars. II., § iii. sub finem. live together in community, between those who are proficient and advanced in contemplation and those who barely hold on the straight course, between townsfolk again and rustics, between the simple and the designing, between men of business and men of leisure, between those who have met with reverses and those who are prosperous and ignorant of misfortune.  For these classes differ sometimes more widely from each other in their desires and passion than in their physical characteristics; or, if you will, in the mixtures and blendings of the elements of which we are composed, and, therefore, to regulate them is no easy task.

ΚΘʹ. Κἂν ἔτι ἀκριβῶς ἐξετάσῃς, ὅσον τὸ μέσον τῶν ἐν συζυγίαις πρὸς τοὺς ἀγάμους, κἂν τούτοις πάλιν τῶν τῆς ἐρημίας πρὸς τοὺς κοινωνικοὺς καὶ μιγάδας: τῶν ἐξητασμένων καὶ διαβεβηκότων ἐν θεωρίᾳ πρὸς τοὺς ἁπλῶς κατευθύνοντας, ἀστικῶν τε αὖ καὶ τῶν ἐκ τῆς ἀγροικίας, ἀκεραιοτέρων τε καὶ πανουργοτέρων, τῶν ἐν πράγμασι πρὸς τοὺς ἡσυχάζοντας, τῶν μεταβολῇ πληγέντων πρὸς τοὺς εὐδρομοῦντας καὶ ἀμαθεῖς τοῦ χείρονος: τούτων γὰρ ἕκαστοι πλεῖον ἀλλήλων ἔστιν ὅτε ταῖς ἐπιθυμίαις καὶ ταῖς ὁρμαῖς ἢ κατὰ τὰς τῶν σωμάτων ἰδέας διαφέροντες: εἰ δὲ βούλει, τὰς τῶν στοιχείων μίξεις καὶ κράσεις, ἐξ ὧν συνεστήκαμεν, οὐ ῥᾴστην ἔχουσι τὴν οἰκονομίαν.