On Virginity
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On Virginity 0
0PG 46:317b–320b
Ὁ μὲν σκοπὸς τοῦ λόγου ἐστὶν, ἐπιθυμίαν τῆς κατʼ ἀρετὴν ζωῆς τοῖς ἐντυγχάνουσιν ἐμποιῆσαι· πολλῶν δὲ τῷ κοινοτέρῳ βίῳ, καθὼς ὠνόμασεν ό θεῖος ’Λπόστολος, τῶν περισπασμιῖΝ ἐγκειμένων, ἀναγκαίως ὁ λόγος, ὥσπερ τινὰ θύραν καὶ εἴσοδον τῆς σεμνοτέρας διαγωγῆς, τὸν τῆς παρθενίας ὑποτίθεται βίον, ὡς οὔτε τοῖς ὲμπλακεῐσι τῇ τοῦ βίου κοινότητι ῥᾴδιον τὸ καθʼ ἡσυχίαν προσφιλοπφείν τῇ θειοτέρα ζωῇ, καὶ τοῖς ἀποταξαμένοις πάντη τῷ ταραχώδει βίῳ, πολλῆς εὐκολίας οὔσης ταῖς ὑψηλοτέραις ἀσχολίαις παρεδρεύειν ἀπερισπάστως. Καὶ ἐπειδὴ καθʼ ἑαυτήν πως ἁργοτέρα πρὸς τὸ πείθειν ἐστὶν ἡ συμβουλὴ, καὶ οὐκ ἀν τις ῥᾳδίως ὑπαγάγοιτό τινα ψιλῷ τῷ λόγῳ πρός τι τῶν ὠφελούντων ἐγκελευόμενος, ει μὴ πρότερον ἀποσεμνύνειεν έκεῖνο, πρὸς δ τὸν ἀκροατὴν παρορμᾷ· τούτου χάριν ἀπὸ τῶν ἐγκωμίων τῆς παρθενίας ἀρξάμενος, οὕτως εις τὴν συμβουλὴν καταλήγει. Μᾶλλον δέ πως τοῦ ἑν ἑκάστῳ καλοῦ, καὶ διὰ τῆς παραθέσεως τῶν ἐναντίων φανερουμένου, ἀναγκαίως καὶ τῆς δυσχερείας τοῦ κοινοτέρου βίου μνήμη τις γέγονεν. Εἶτα εὐμεθόὸως ὑπογραφὴ τις παρεισήχθη τοῦ κατά φιλοσοφίαν βίου, καὶτὸ μὴ δύνασθαι τούτου τυχεῖν τὸν ὲν κοσμικαῖς ὄντα φροντίσιν, κατεσκευάσθη. Τῆς δὲ σωματικῆς ἐπιθυμίας ἀργούσης ὲν τοῖς ἀποταξαμένοις, ἀκολούθως ὲπεζητήθη τί τὸ άληθῶς ἐπιθυμητὸν, Οὗ χάριν καὶ τὴν ὲπιθυμητικὴν δύναμιν παρά τοῦ Δημιουργοῦ τῆς φύσεως ἡμῶν ἐλάβομεν. Τούτου δὲ καθʼ ὅσον οἷόν τε ἦν ὲκκαλυφθέντος, ἐφάνη ἀκολούθως καί τινα μέθοδον πρὸς τὸ τυχεῖν τούτου ἐπινοῆσαι τοῦ ἀγαθοῦ. Εὑρέθη τοίνυν ἀληθὴς παρθενία, ἡ παντὸς τοῦ ἐξ ἁμαρτιῶν μολυσμοῦ καθαρεύουσα, πρὸς τὴν τοιαύτην ἐπίνοιαν ἐπιτηδείως ἔχουσα· ὥστε πάντα τὸν διὰ μέσου λόγον, κᾶν πρὸς ἕτερά τινα βλέπειν δοκῇ, πρὸς τὸ τῆς παρθενίας συντείνειν ἐγκώμιον, Τάς δὲ μερικάς ὑποθήκας τοῦ τοιούτου βίου, ὅσαι τοῖς ἀκριβῶς μετιοῦσι τὴν σεμνότητα ταύο την ὲπετηδεύθησαν, φεύγων τὴν ἀμετρίαν ὁ λόγος παρέδραμε, καθολικῶς τε διὰ τῶν γενικωτέρων παριγγελμάτων προσαγαγὼν τὴν παραίνεσιν, εμπεριείληφε τρόπον τινὰ τὰ καθέκαστον ὡς μήτε τι παριδεῖν τῶν ἀναγκαίων, καὶ τὴν ἁμετρίανφυλάξασθαι. Ἔθους δὲ πᾶσιν ὄντος, προθυμότερον ἀντιλαμβάνεσθαι παντὸς ἐπιτηδεύματος, sl’ τινας ὲν ἐκείνῳ προευδοκιμήσαντας ῐδοι, ἀναγκαίως καὶ τῶν ὲν ἀγαμίᾳ διαλαμψάντων ἀγίων μνήμην ἐποιησάμεθα. Καὶ ἐπειδὴ μὴ τοσοῦτον τά ὲν τοίς διηγήμασιν ὑποδείο γματα δύνανται πρὸς κατόρθωσιν ἀρετῆς, ὅσονή ζῶσα φωνὴ, καὶ τὰ ἐνεργούμενα τῶν ἀγαθῶν ὑποδείγματαο ἀναγκαίως πρὸς τῷ, τέλει τοῦ λόγου, τοῦ θεοσεβεστάτου ἐπισκόπου καὶ Πατρός ἡμῶν ἐπεμνήσθημεν, ὡς μόνου δυνατῶς ἔχοντος τά τοι· αὕτα παιδεύειν. Ἦ δὲ μνήμη οὐκ ἐπʼ ὀνόματος γέγονεν. ἀλλὰ διά τινων γνωρισμάτων τὸ ἐκεῖνον εἶναι τὸν δηλούμενον ὁ λόγος ᾐνίξατο· ἴνα μὴ τοῖς μετά ταῦτα καθομιλοῦσι τῷ λόγῳ ἀνόνητος ἡ συμβουλὴ εἶναι δόξῃ, τῷ παρελθόντι τὸν βίον προσφοιτᾷν τοὺς νέους ὲγκελεύουσα ο ἀλλὰ προς τοῦτο βλέο ποντες μόνον, οἷον εἶναι προςήκει τὸν τοιούτου βίου καθηγητὴν, ἐκλέγωνται ἑαυτοῖς εἰς όδηγίαν τοὺς ἀεὶ παρὰ τῆς τοῦ Θεοῦ χάριτος είς προστασίαν τῆς κατʼ ἀρετὴν πολιτείας ἀναδεικνυμένοις· ἢ γὰρ εὑρήσουσι τὸν ζητούμενον, ἢ οἷον χρὴ εἶναι οὐκ ὰγνοήσουσιν.
Ho men skopos tou logou estin, epithymian tēs katʼ aretēn zōēs tois entynchanousin empoiēsai; pollōn de tǭ koinoterǭ biǭ, kathōs ōnomasen o theios ’Lpostolos, tōn perispasmiiN enkeimenōn, anankaiōs ho logos, hōsper tina thyran kai eisodon tēs semnoteras diagōgēs, ton tēs parthenias hypotithetai bion, hōs oute tois emplakeisi tę̄ tou biou koinotēti rhądion to kathʼ hēsychian prosphilopphein tę̄ theiotera zōę̄, kai tois apotaxamenois pantē tǭ tarachōdei biǭ, pollēs eukolias ousēs tais hypsēloterais ascholiais paredreuein aperispastōs. Kai epeidē kathʼ heautēn pōs hargotera pros to peithein estin hē symboulē, kai ouk an tis rhądiōs hypagagoito tina psilǭ tǭ logǭ pros ti tōn ōphelountōn enkeleuomenos, ei mē proteron aposemnyneien ekeino, pros d ton akroatēn parormą; toutou charin apo tōn enkōmiōn tēs parthenias arxamenos, houtōs eis tēn symboulēn katalēgei. Mallon de pōs tou hen hekastǭ kalou, kai dia tēs paratheseōs tōn enantiōn phaneroumenou, anankaiōs kai tēs dyschereias tou koinoterou biou mnēmē tis gegonen. Eita eumethooōs hypographē tis pareisēchthē tou kata philosophian biou, kaito mē dynasthai toutou tychein ton en kosmikais onta phrontisin, kateskeuasthē. Tēs de sōmatikēs epithymias argousēs en tois apotaxamenois, akolouthōs epezētēthē ti to alēthōs epithymēton, Hou charin kai tēn epithymētikēn dynamin para tou Dēmiourgou tēs physeōs hēmōn elabomen. Toutou de kathʼ hoson hoion te ēn ekkalyphthentos, ephanē akolouthōs kai tina methodon pros to tychein toutou epinoēsai tou agathou. Heurethē toinyn alēthēs parthenia, hē pantos tou ex hamartiōn molysmou kathareuousa, pros tēn toiautēn epinoian epitēdeiōs echousa; hōste panta ton dia mesou logon, kan pros hetera tina blepein dokę̄, pros to tēs parthenias synteinein enkōmion, Tas de merikas hypothēkas tou toioutou biou, hosai tois akribōs metiousi tēn semnotēta tauo tēn epetēdeuthēsan, pheugōn tēn ametrian ho logos paredrame, katholikōs te dia tōn genikōterōn paringelmatōn prosagagōn tēn parainesin, emperieilēphe tropon tina ta kathekaston hōs mēte ti paridein tōn anankaiōn, kai tēn hametrianphylaxasthai. Ethous de pasin ontos, prothymoteron antilambanesthai pantos epitēdeumatos, sl’ tinas en ekeinǭ proeudokimēsantas idoi, anankaiōs kai tōn en agamią dialampsantōn agiōn mnēmēn epoiēsametha. Kai epeidē mē tosouton ta en tois diēgēmasin hypodeio gmata dynantai pros katorthōsin aretēs, hosonē zōsa phōnē, kai ta energoumena tōn agathōn hypodeigmatao anankaiōs pros tǭ, telei tou logou, tou theosebestatou episkopou kai Patros hēmōn epemnēsthēmen, hōs monou dynatōs echontos ta toi; hauta paideuein. Ē de mnēmē ouk epʼ onomatos gegonen. alla dia tinōn gnōrismatōn to ekeinon einai ton dēloumenon ho logos ę̄nixato; ina mē tois meta tauta kathomilousi tǭ logǭ anonētos hē symboulē einai doxę̄, tǭ parelthonti ton bion prosphoitąn tous neous enkeleuousa o alla pros touto bleo pontes monon, hoion einai prosēkei ton toioutou biou kathēgētēn, eklegōntai heautois eis odēgian tous aei para tēs tou Theou charitos eis prostasian tēs katʼ aretēn politeias anadeiknymenois; ē gar heurēsousi ton zētoumenon, ē hoion chrē einai ouk agnoēsousin.
The aim of the discourse is to create in its readers a desire for the life of virtue. And since there are many distractions in the more common life, as the divine Apostle called it, the discourse necessarily proposes the life of virginity as a kind of door and entrance to the more holy way of life; for it is not easy for those entangled in the common life to devote themselves in quiet to the more divine life, while for those who have wholly renounced the turbulent life there is great ease in attending to the higher occupations without distraction. And since advice by itself is somewhat slow to persuade, and one would not easily win anyone over to something beneficial by a bare word of command unless he had first shown the dignity of that to which he urges his hearer, for this reason the discourse begins with the praises of virginity and so ends in advice. Or rather, since the good in each thing is made manifest also by setting its opposite beside it, some mention has necessarily been made of the troubles of the more common life. Then, in due method, a sketch of the life according to philosophy has been introduced, and it has been established that one who is engaged in worldly cares cannot attain it. And since bodily desire is idle in those who have renounced it, it was asked in due sequence what is truly desirable, for whose sake we received the power of desire from the Creator of our nature. When this had been uncovered as far as possible, it seemed to follow that some method should be devised for attaining this good. True virginity, then, which is pure of all the defilement of sins, was found to be fitted for such a design; so that the whole discourse in between, even if it seems to look to other things, tends toward the praise of virginity. The particular precepts of such a life, which have been practised by those who pursue this holiness exactly, the discourse has passed over to avoid excess; but by bringing its exhortation in general terms through the more general instructions, it has in a way included the particulars, so as neither to overlook anything necessary nor to fall into excess. And since it is the habit of all to take up any pursuit more eagerly if they see that some have already won good repute in it, we have necessarily also made mention of the saints who have shone in the unmarried life. And since the examples in narratives cannot do as much for the achievement of virtue as the living voice and good examples in action, we have necessarily, at the end of the discourse, made mention of our most God-fearing bishop and father, as the only one able to teach such things. The mention has not been made by name, but the discourse has hinted by certain marks that he is the one indicated, so that the advice may not seem useless to those who meet the discourse afterward, bidding the young resort to one who has passed from life; but that, looking only to what kind of person the guide of such a life ought to be, they may choose as their guides those who from time to time are shown forth by the grace of God to lead the life of virtue. For either they will find the one they seek, or they will not be ignorant of what kind of person he should be.
Chapter 1
1PG 46:320c–321b
Ὅτι κρείττων ἐγκωμίων ἡ παρθενία. Τὸ σεμνὸν τῆς παρθενίας εἶδος, ὃ πᾶσι μὲν τίμιόν ἐστι τοῖς τὸ καλὸν ὲν καθαρότητι κρίνουσι · παραγίνεται δὲ μόνοις οἷς ἂν ἡτοῦ Θεοῦ χάρις εὐμενῶς πρὸς · τὴν ἀγαθὴν ταύτην ἐπιθυμίαν συναγωνίσηται· αὐτόθι μὲν ἔχει τὸν πρέποντα ἔπαινον, ἀπὸ τῆς προσηγορίας τῆς συνονομαζομένης αὐτῇ. Τὸ γὰρ ἀφθορρν κατά τὴν συνήθειαν τῶν πολλῶν ἐπὶ τῆς παρθενίας λεγόο μενον, σημαντικόν ἐστι τῆς ὲν αὐτῇ καθαρότητος- Ὥστε διὰ τοῦ ίσοδυναμοῦντος ὀνόματος ἐστιν ἐπιγνῶναι τὴν ὑπερβολὴν τοῦ τοιούτου χαρίσματος, εἴπερ πολλῶν όντων τῶν κατʼ ἀρετὴν ἐπιτελουμένων, μόνον τοῦτο τῇ ἐπωνυμία τοῦ ἀφθάρτου τετίμηται. El δὲ χρὴ καὶ διʼ ἐγκωμίων ταύτην τοῦ Μεγάλου Θεοῦ δωρεάν ἁποσεμνύνειν, ἀρκεῖ πρὸς εὐφημίαν αὐτῆς ὁ θεῖος Ἀπόστολος, διʼ ὀλίγων ῥημάτων πᾶσαν ἐγκωμίων ὑπερβολὴν ἀποκρύψας, ὃς ἁγίαν καὶ ἄμωμον τὴν κεκοσμημένην διὰ τῆς χάριτος ταύτης ὠνόμασεν. Et γὰρ τὸ κατόρθωμα τῆς σεμνῆς ταύτης παρθενίας ἐστὶ, τὸ ἄμωμόν τινα γενέσθαι καὶ ἆγιονο ταῦτα δὲ τὰ ὀνόματα κυρίως καὶ πρώτως είς δόξαν παραλαμβάνεται τοῦ ἀφθάρτου Θεοῦο τίς μείζων ἔπαινος παρʼ θενίας, ἢ τὸ ἀποδειχθῆναι διὰ τούτων θεοποιοῦσαν τρόπον τινὰ τοὺς τῶν καθαρῶν αὐτῆς μυστηρίιὲιν μετεσχηκότας, είς τὸ γενέσθαι αὐτοὺς κοινωνοὺς της δόξης τοῦ μόνου ὡς ἀληθῶς ἁγίου καὶ ἀμώμου Θεοῦ, διὰ καθαρότητος αὐτῷ καὶ ἀφθαρσίας οἰκειουμένους. Ὃσοι δὲ μακροὺς ἐπαίνους ἐν διεξοδικοῖς κατατείνουσι λύγοις, ὡς διὰ τούτων προσθήσοντές τι τῷ θαύματι τῆς παρθενίας, λελήθασιν ἑαυτοὺς, κατά γε τὴν ἐμὴν κρίσιν, ἐναντιούμενοι τῷ ἰδίῳ σκοπῷ διʼ ὧν ἐξαίρουσιν είς μέγεθος, ὕποπτον ποιοῦντες διὰ τῶν ἐγκωμίων τὸν ἔπαινον. Ὅσα γὰρ ἐν τῇ φύσει τὸ με·γαλεῖον ἔχει, οἴκοθεν τὸ θαῦμα ἐπάγεται, οὐδὲν τῆς ἐκ τῶν λόγων συνηγορίας δεόμενα· καθάπερ ὁ οὐρανὸς, ἢ ὁ ἥλιος, ἢ ἄλλο τι τῶν τοῦ κόσμου θαυμάτων· τοῖς δὲ ταπεινοτέρας τῶν ἐπιτηδευμάτων ἀντὶ ὑποσάθρας ό λόγος γινόμενος, μεγέθους τινὰ φαντασίαν διὰ τῆς τῶν ἐπαίνων περινοίας προστίθησιν. Ὅθεν πολλάκις τὸ ἐκ τῶν ἐγκωμίων κατασκευαζόμενον θαῦμα, ὡς σεσοφισμένον καθυποπτεύεται ὑπὸ τῶν ἀνθρώπων. Ἐπαινος δὲ μόνος ἱκανὸς τῆς παρθενίας ἐστὶ, τὸ κρείττονα τῶν ἐπαίνων εἶναι τὴν ἀρετὴν ἀποφήνασθαι, καὶ τῷ βίῳ θαυμάσαι μᾶλλονῆ τῷ λόγῳ τὴν καθαρότητα· ὁ δὲ ὑπόθεσιν ἐγκωμίων ταύτην ὑπὸ φιλοτιμίας ποιούμενος, ἔοικε τὴν σταγόνα μ τῶν οἰκείων ἱδρώτων ἀξιόλογον εἰς προσθήκην νομίζειν τῷ ἀπείρῳ πελάγει γενήσεσθαι, είγε ἀνθρωπίνῳ λόγῳ δυνατὸν εἶναι τὴν τοσαύτην χάριν ἀποσεμνῦιαι πεπίστευκεν. Ἥ γάρ τὴν ἑαυτοῦ δύναμιν ἀγνοεῖ, ἢ ὂ ἐπαινεῖ οὐκ ἐπίσταται.
Hoti kreittōn enkōmiōn hē parthenia. To semnon tēs parthenias eidos, ho pasi men timion esti tois to kalon en katharotēti krinousi ; paraginetai de monois hois an hētou Theou charis eumenōs pros ; tēn agathēn tautēn epithymian synagōnisētai; autothi men echei ton preponta epainon, apo tēs prosēgorias tēs synonomazomenēs autę̄. To gar aphthorrn kata tēn synētheian tōn pollōn epi tēs parthenias legoo menon, sēmantikon esti tēs en autę̄ katharotētos- Hōste dia tou isodynamountos onomatos estin epignōnai tēn hyperbolēn tou toioutou charismatos, eiper pollōn ontōn tōn katʼ aretēn epiteloumenōn, monon touto tę̄ epōnymia tou aphthartou tetimētai. El de chrē kai diʼ enkōmiōn tautēn tou Megalou Theou dōrean haposemnynein, arkei pros euphēmian autēs ho theios Apostolos, diʼ oligōn rhēmatōn pasan enkōmiōn hyperbolēn apokrypsas, hos hagian kai amōmon tēn kekosmēmenēn dia tēs charitos tautēs ōnomasen. Et gar to katorthōma tēs semnēs tautēs parthenias esti, to amōmon tina genesthai kai agiono tauta de ta onomata kyriōs kai prōtōs eis doxan paralambanetai tou aphthartou Theouo tis meizōn epainos parʼ thenias, ē to apodeichthēnai dia toutōn theopoiousan tropon tina tous tōn katharōn autēs mystēriiein meteschēkotas, eis to genesthai autous koinōnous tēs doxēs tou monou hōs alēthōs hagiou kai amōmou Theou, dia katharotētos autǭ kai aphtharsias oikeioumenous. Hosoi de makrous epainous en diexodikois katateinousi lygois, hōs dia toutōn prosthēsontes ti tǭ thaumati tēs parthenias, lelēthasin heautous, kata ge tēn emēn krisin, enantioumenoi tǭ idiǭ skopǭ diʼ hōn exairousin eis megethos, hypopton poiountes dia tōn enkōmiōn ton epainon. Hosa gar en tę̄ physei to me;galeion echei, oikothen to thauma epagetai, ouden tēs ek tōn logōn synēgorias deomena; kathaper ho ouranos, ē ho hēlios, ē allo ti tōn tou kosmou thaumatōn; tois de tapeinoteras tōn epitēdeumatōn anti hyposathras o logos ginomenos, megethous tina phantasian dia tēs tōn epainōn perinoias prostithēsin. Hothen pollakis to ek tōn enkōmiōn kataskeuazomenon thauma, hōs sesophismenon kathypopteuetai hypo tōn anthrōpōn. Epainos de monos hikanos tēs parthenias esti, to kreittona tōn epainōn einai tēn aretēn apophēnasthai, kai tǭ biǭ thaumasai mallonē tǭ logǭ tēn katharotēta; ho de hypothesin enkōmiōn tautēn hypo philotimias poioumenos, eoike tēn stagona m tōn oikeiōn hidrōtōn axiologon eis prosthēkēn nomizein tǭ apeirǭ pelagei genēsesthai, eige anthrōpinǭ logǭ dynaton einai tēn tosautēn charin aposemnuiai pepisteuken. Hē gar tēn heautou dynamin agnoei, ē o epainei ouk epistatai.
That virginity is above praise. The holy form of virginity, which is precious to all who judge beauty by purity, but comes only to those whom the grace of God graciously helps in the struggle for this good desire, has at once its fitting praise in the very name given to it. For “incorrupt,” which is commonly said of virginity, signifies the purity in it; so that from this equivalent name one can recognize the excellence of such a gift, since, though many things are accomplished according to virtue, this alone has been honoured with the name of “incorruptible.” And if this gift of the great God must also be extolled by praises, the divine Apostle suffices for its praise, who in a few words has hidden every extravagance of praise when he called the woman adorned by this grace “holy and blameless.” For if the achievement of this holy virginity is that one becomes blameless and holy, and these names are properly and primarily used for the glory of the incorruptible God, what greater praise of virginity is there than that it is shown by these names to make divine, in a way, those who have shared in its pure mysteries, so that they become sharers in the glory of the only truly holy and blameless God, being made his kin through purity and incorruption? Those who stretch out long praises in lengthy discourses, as though they would add something to the wonder of virginity, have not noticed, in my judgment at least, that they are working against their own aim; by the very means through which they exalt it into greatness, they make its praise suspect through their encomiums. For things that have greatness in their nature bring their wonder from within, needing no advocacy from words, like the heaven or the sun or any other of the wonders of the world. But for lowlier pursuits speech becomes a prop, adding a semblance of greatness by the ingenuity of its praises; hence the wonder produced by encomiums is often suspected by people as a piece of sophistry. The only sufficient praise of virginity is to declare that this virtue is above praise, and to admire purity by one’s life rather than by one’s words. But one who out of ambition makes it a subject for encomiums is like a man who thinks that a drop of his own sweat will make a notable addition to the boundless sea, if indeed he believes that so great a grace can be extolled by human speech. For either he does not know his own power, or he does not understand what he praises.
Chapter 2
2PG 46:321b–324b
Ὅτι ἴδιον τῆς θείας τε καί ἀσωμάτου φύσεως κατόρθωμά ἐστιν ἡ παρθενία. Συνέσεως γὰρ ἡμῖν χρεία πολλῆς, διʼ ἦς ἐστι γνῶναι τήν ὑπερβολὴν τῆς χάριτος ταύτης, ἥτις συνεπινοεῖται μὲν τῷ ἀφθάρτῳ Πατρί · ὃ δὴ καὶ παράδοξον, ὲν Πατρὶ παρθενίαν εὑρίσκεσθαι, τῷ τε Υίὸν ἔχοντι, καὶδίχα πάθους γεννήσαντι· τῷ δὲ Μονογενεῖ Θεῷ τῷ τῆς ἀφθαρσίας χορηγῷ συγκαταλαμβάνεται, ὁμοῦ τῷ καθαρῷ καὶ ἀπαθεῖ τῆς γεννήσεως αὐτοῦ συνεκλάμψασα. Πάλιν τὸ ἴσον παράδοξον, Υἱὸς διὰ παρθενίας νοούμενος. Ἐνθεωρεῖταιδέ ὡσαύτως καὶ τῇ τοῦ ἀγίου Πνεύματος φυσικῇ καὶ ἀφθάρτῳ καθαρότητι. Τὸ γὰρ καθαρὸν καὶ ἄφθαρτον ὀνομάσας, ἄλλῳ ὀνόματι τὴν παρθενίαν ἐσή μανας. Πάσῃ δὲ τῇ ὑπερκοσμίῳ φύσει συμπολιτεύεται, διά τῆς ἀπαθείας συμπαροῦσα ταῖς ὑπερεχούσαις δυνάμεσιν, οὔτε τινος τῶν θείων χωριε ζομένη, καὶ οὐδενὸς τῶν ἐναντίων προσαπτομένη. Πάντα γὰρ ὅσα καὶ φύσει [καὶ] προαιρέσει πρὸς ἀρετὴν νένευκεν, τῷ καθαρῷ πάντως ἐνωραῖζεται τῆς ἀφθαρσίας· καὶ ὅσα πάντα είς τὴν ἐναντίαν ἀποκέκριται τάξιν, τῇ ἀποπτώσει τῆς καθαρότητος τοιαῦτά ἐστι καὶ ὀνομάζεται. Τίς οὖν. ἐξαρκέσει δύναμις λόγων τῇ ι τοσαύτῃ χάριτι παρισωθῆναις Ἦ πῶς οὐ φοβεῖσθαι χρὴ, μὴ διά τῆς τῶν ἐπαίνων σπουδῆς λυ μήνηταί τις τὸ μεγαλεῖον τοῦ ἀξιώματος, ἐλάττω τὴν περὶ αὑτοῦ δόξαν τῆς προειλημμένης τοῖς ἀκροαταῖς ἐμποιήσας; Οὐκοῦν καλῶς ἔχει, τοὺς μὲν ἐγκωμιαστικοὺς λόγους ἐπὶ ταύτης ὲᾷν, ὡς ἀμήχανον ταῖς ὑπερβολαῖς τῆς ὑποθέσεως ωνεπᾶραι τὸν λόγον· ὡς καὶ ἐστι δυνατὸν ἀεὶ μεμνῆσθαι τοῦ θείου χαρίσματος, καὶ ἐπὶ ωδ γλώττης ἔχειν το ἀγαθὸν, ὅπερ ίδιον μὲν τῆς ἀσωμάτου φύσεώς ἐστι καὶ ἐξαίρετον· ὐπὸ φιλανθρωπίας δὲ Θεοῦ, καὶ τοῖς διὰ σαρκὸς καὶ αἵματος λαχοῦσι τὴν ζωὴν ἐχαρίσθη, ἵνα καταδληθεῖσαν τὴν ἀνθρωπίνην φύσιν ὐπὸ τῆς ὲμπαθοῦς διαθέσεως, ῶσπερ τινὰ χεῖρα τὴν τῆς καθαρότητος μετουσίαν ὀρέξασα, πάλιν ὀρ. θὼσῃ, καὶ πρὸς τά ἄνω βλέπειν χειραγωγήσῃ. Διά τοῦτο γάρ οἶμαι καὶ τὴν πηγὴν τῆς ἀφθαρσίας, αὐτὸν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, μὴ διὰ γάμου εἰσελθεῖν είς τὸν κόσμον, ἵνα ἐνδείξηται διὰ τοῦ τρόπου τῆς ἐνανθρωπήσεως τὸ μέγα τοῦτο μυστήριον, ὅτι Θεοῦ παρουσίαν καὶ είσοδον μόνη καθαρότης ίκανή ἐστι δείξασθαι· ἢν ἄλλως οὐκ ἐστι πρὸς ἀκρίβειαν πᾶσαν κατορθωθῆναι, εί μὴ παντελῶς τις ἐαυτὸν τῶν σαρκικῶν παθημάτων ἀλλοτριώσειεν. Ὅπερ γὰρ ἐν τῇ ἀμιάντῳ Μαρίᾳ γέγονε σωματικῶς, τοῦ πληρώματος τῆς θεότητος ἐν τῷ Χριστῷ διὰ τῆς Παρθένου ἐκλάμψαντοςο τοῦτο καὶ ἐπὶ πάσης ψυχῆς κατὰ λόγον παρθενευούσης γίνεται. Οὐκέτι σωματικὴν ποιουμέο νου τοῦ Κυρίου τὴν παρουσίαν· οὐ γὰρ γινώσκομεν ἔτι, φησὶ, κατὰ σάρκα Χριστόνο ἀλλὰ πνευματικῶς είσοικιζομένου, καὶ τὸν Πατέρα ἑαυτοῦ συνεισάγοντος, καθώς φησί που τὺ Ειύαγγέλιον. Ἐπεὶ οὖν το· σαύτη ἐστὶ τῆς παρθενίαςὴ δύναμις, ὡς καὶ ἐν τοῖς οὐρανοῖς παρὰ τῷ Πατρὶ τῶν πνευμάτων μένειν, ο καὶ μετά τῶν ὑπερκοσμίων χορεύειν δυνάμεων, καὶ τῆς ἀνθρωπίνης σωτηρίας ἐφάπτεσθαι· τὸν μὲν Θεὸν διʼ ἑαυτῆς πρὸς τὴν τοῦ ἀνθρωπίνου βίου κοινωνίαν κατάγουσα, τὸν δὲ ἄνθρωπον ἐν ἑαυτῇ πρὸς τὴν τῶν οὐρανίων ἐπιθυμίαν τιτεροῦσα, καὶ οἱονεὶ σύνδεσμός τις γινομένη τῆς ἀνθρωπίνης πρὸς τὸν Θεὸν οἰκειώσεως, τὰ τοσοῦτον ἀλλήλοις ἀφεστῶτα τῇ φύσει, τῇ παρʼ εαυτῆς μεσιτείᾳ εἰς συμφωνίαν ἀνάγουσα, τίς ἂν εὑρεθείη δύναμις λόγων συνανιοῦσα τῷ θαύματι; Ἀλλʼ ἐπειδὴ ἄτοπον παντελῶς ἀφώνοις ἢ ἀναισθήτοις ὅμοιον φαίνεσθαι, καὶ τῶν δύο τὸ ἕτερον, ἢ μὴ ὲπ· εγνωκέναι δοκεῖν τά τῆς παρθενίας καλὰ, ἢ ἄπληκτον καὶ ἀκίνητον πρὸς τὴν τῶν καλῶν αἴσθησιν ἐπιδειχθῆναιο βραχέα τινὰ περὶ αὐτῆς εἰπεῖν, διὰ τὸ δεῖν ἐπὶ πᾶσι πείθεσθαι τῇ ἐξουσίᾳ τοῦ ἐπιτάξαντος ἡμῖν. προεθυμήθημεν. Μηδεὶς δὲ τοὺς κομπωδεστέρους παρʼ ἡμῶν ὲἐπιζητείτω τῶν λόγων ἐστι μὲν γὰρ οὐδὲ βουλομένοις ἡμῖν ἴσως δυνατὸν τὸ τοιοῦτον, ἀμελετήτοις οὖσι τῆς τοιαύτης λέξεως. Εἰ δὲ καὶ παρῆν τοῦ κομπάζειν ἡ δύναμις, οὐκ ἂν τοῦ κοινῇ λυσιτελοῦντος τὸ ἐν ὀλίγοις εὐδοκιμῆσαι προετιμήσαμεν. Ζητεῖν γὰρ ἐξ ἁπάντων οἶμαι δεῖν τόν γε νοῦν ἔχοντα, οὐκ ἐξ ὧν ὑπὲρ τοὺς λοιποὺς θαυμασθησεται, ἀλλʼ ἐξ ὧν ἂν καὶ ἐαυτὸν καὶ τοὺς λοιποὺς ὠφελήσειεν.
Hoti idion tēs theias te kai asōmatou physeōs katorthōma estin hē parthenia. Syneseōs gar hēmin chreia pollēs, diʼ ēs esti gnōnai tēn hyperbolēn tēs charitos tautēs, hētis synepinoeitai men tǭ aphthartǭ Patri ; ho dē kai paradoxon, en Patri parthenian heuriskesthai, tǭ te Uion echonti, kaidicha pathous gennēsanti; tǭ de Monogenei Theǭ tǭ tēs aphtharsias chorēgǭ synkatalambanetai, homou tǭ katharǭ kai apathei tēs gennēseōs autou syneklampsasa. Palin to ison paradoxon, Huios dia parthenias nooumenos. Entheōreitaide hōsautōs kai tę̄ tou agiou Pneumatos physikę̄ kai aphthartǭ katharotēti. To gar katharon kai aphtharton onomasas, allǭ onomati tēn parthenian esē manas. Pasę̄ de tę̄ hyperkosmiǭ physei sympoliteuetai, dia tēs apatheias symparousa tais hyperechousais dynamesin, oute tinos tōn theiōn chōrie zomenē, kai oudenos tōn enantiōn prosaptomenē. Panta gar hosa kai physei [kai] proairesei pros aretēn neneuken, tǭ katharǭ pantōs enōraizetai tēs aphtharsias; kai hosa panta eis tēn enantian apokekritai taxin, tę̄ apoptōsei tēs katharotētos toiauta esti kai onomazetai. Tis oun. exarkesei dynamis logōn tę̄ i tosautę̄ chariti parisōthēnais Ē pōs ou phobeisthai chrē, mē dia tēs tōn epainōn spoudēs ly mēnētai tis to megaleion tou axiōmatos, elattō tēn peri hautou doxan tēs proeilēmmenēs tois akroatais empoiēsas? Oukoun kalōs echei, tous men enkōmiastikous logous epi tautēs eąn, hōs amēchanon tais hyperbolais tēs hypotheseōs ōneparai ton logon; hōs kai esti dynaton aei memnēsthai tou theiou charismatos, kai epi ōd glōttēs echein to agathon, hoper idion men tēs asōmatou physeōs esti kai exaireton; ypo philanthrōpias de Theou, kai tois dia sarkos kai haimatos lachousi tēn zōēn echaristhē, hina katadlētheisan tēn anthrōpinēn physin ypo tēs empathous diatheseōs, ōsper tina cheira tēn tēs katharotētos metousian orexasa, palin or. thōsę̄, kai pros ta anō blepein cheiragōgēsę̄. Dia touto gar oimai kai tēn pēgēn tēs aphtharsias, auton ton Kyrion hēmōn Iēsoun Christon, mē dia gamou eiselthein eis ton kosmon, hina endeixētai dia tou tropou tēs enanthrōpēseōs to mega touto mystērion, hoti Theou parousian kai eisodon monē katharotēs ikanē esti deixasthai; ēn allōs ouk esti pros akribeian pasan katorthōthēnai, ei mē pantelōs tis eauton tōn sarkikōn pathēmatōn allotriōseien. Hoper gar en tę̄ amiantǭ Marią gegone sōmatikōs, tou plērōmatos tēs theotētos en tǭ Christǭ dia tēs Parthenou eklampsantoso touto kai epi pasēs psychēs kata logon partheneuousēs ginetai. Ouketi sōmatikēn poioumeo nou tou Kyriou tēn parousian; ou gar ginōskomen eti, phēsi, kata sarka Christono alla pneumatikōs eisoikizomenou, kai ton Patera heautou syneisagontos, kathōs phēsi pou ty Eiyangelion. Epei oun to; sautē esti tēs partheniasē dynamis, hōs kai en tois ouranois para tǭ Patri tōn pneumatōn menein, o kai meta tōn hyperkosmiōn choreuein dynameōn, kai tēs anthrōpinēs sōtērias ephaptesthai; ton men Theon diʼ heautēs pros tēn tou anthrōpinou biou koinōnian katagousa, ton de anthrōpon en heautę̄ pros tēn tōn ouraniōn epithymian titerousa, kai hoionei syndesmos tis ginomenē tēs anthrōpinēs pros ton Theon oikeiōseōs, ta tosouton allēlois aphestōta tę̄ physei, tę̄ parʼ eautēs mesiteią eis symphōnian anagousa, tis an heuretheiē dynamis logōn synaniousa tǭ thaumati? Allʼ epeidē atopon pantelōs aphōnois ē anaisthētois homoion phainesthai, kai tōn dyo to heteron, ē mē ep; egnōkenai dokein ta tēs parthenias kala, ē aplēkton kai akinēton pros tēn tōn kalōn aisthēsin epideichthēnaio brachea tina peri autēs eipein, dia to dein epi pasi peithesthai tę̄ exousią tou epitaxantos hēmin. proethymēthēmen. Mēdeis de tous kompōdesterous parʼ hēmōn eepizēteitō tōn logōn esti men gar oude boulomenois hēmin isōs dynaton to toiouton, ameletētois ousi tēs toiautēs lexeōs. Ei de kai parēn tou kompazein hē dynamis, ouk an tou koinę̄ lysitelountos to en oligois eudokimēsai proetimēsamen. Zētein gar ex hapantōn oimai dein ton ge noun echonta, ouk ex hōn hyper tous loipous thaumasthēsetai, allʼ ex hōn an kai eauton kai tous loipous ōphelēseien.
That virginity is an achievement proper to the divine and incorporeal nature. For we need much understanding to recognize the excellence of this grace, which is conceived together with the incorruptible Father (and this is indeed a paradox, that virginity is found in a Father who has a Son and begot him without passion); it is apprehended together with the only-begotten God, the giver of incorruption, shining forth together with the purity and passionlessness of his begetting (again an equal paradox, a Son conceived through virginity); and it is seen likewise in the natural and incorruptible purity of the Holy Spirit. For when you name the pure and incorruptible, you have signified virginity by another name. It shares the life of the whole supramundane nature, being present with the higher powers through freedom from passion, never separated from anything divine and never touching anything opposed to it. For all things that by nature or by choice have inclined to virtue are certainly adorned with the purity of incorruption; and all that have been separated into the opposite rank are such, and are so named, by their falling away from purity. What power of words, then, will suffice to equal so great a grace? Or how should we not fear lest by eagerness for praise one spoil the greatness of its dignity, producing in the hearers an opinion of it less than the one they already held? It is well, then, to leave encomiums of it aside, since it is impossible for the discourse to rise to the heights of the subject; but it is possible always to remember the divine gift and to have on our tongue the good thing which is proper to and peculiar to the incorporeal nature, but by the love of God for mankind has been granted also to those who have received life through flesh and blood, so that, holding out to human nature, cast down by its passionate disposition, the participation in purity like a hand, it may raise it up again and lead it to look to the things above. For this reason, I think, the very source of incorruption, our Lord Jesus Christ himself, did not enter the world through marriage, so as to show by the manner of his becoming man this great mystery: that purity alone is sufficient to receive the presence and entrance of God; and this cannot be achieved with full exactness unless one wholly estranges oneself from the passions of the flesh. For what happened bodily in the undefiled Mary, when the fullness of the Godhead shone forth in Christ through the Virgin, this happens also in every soul that lives in virginity according to reason, the Lord no longer making his presence bodily (for “we no longer know Christ according to the flesh,” he says), but dwelling in it spiritually and bringing his Father in with him, as the Gospel says somewhere. Since, then, the power of virginity is so great that it remains in heaven with the Father of spirits, dances with the supramundane powers, and lays hold of human salvation, bringing God down through itself to share in human life and giving man wings in itself for the desire of heavenly things, and becoming as it were a bond of man’s kinship with God, bringing into harmony by its mediation things so far apart in nature, what power of words could be found to rise to this wonder? But since it is altogether absurd to seem like the dumb or the insensible, and to appear either not to have recognized the goods of virginity or to be unstruck and unmoved by the perception of good things, we have been eager to say a few things about it, because in everything we must obey the authority of him who laid this task on us. Let no one look to us for more boastful words; perhaps we could not produce such even if we wished, being untrained in that kind of style. And even if we had the power to boast, we would not prefer winning repute among a few to what profits all in common. For I think that one who has understanding should seek in everything not what will make him admired above others, but what will benefit both himself and others.
Chapter 3
3PG 46:325d–337a
Δ ιινῖήμη τῶν ἐκ τοῦ γάμου δυσχερῶν, καῑμὲνδειέ εἵς τοῦ τὸν γεγραφότα τὸν λόγον μὴ ἄγαμον ε rm. Εἴθε πως οἷόν τε ἦν κάμοί τι γενέσθαι πλέον ὲκ τῆς τοιαύτης σπουδῆς· ὡς μετὰ πλείονος ἂν τῆς προθυμίας τὸν περὶ τούτων πόνον ἀνεστησάμην, ei. περ κατά rb γεγραμμένον, ἐπʼ ὲλπίδι τοῦ μετασχεῖν τῶν ἐκ τοῦ ἀρότρου καὶ ἁλοητοῦ γεννημάτων, ἐφιλοπόνουν τὸν λόγον. Νυνὶ δὲ τρόπον τινὰ ματαία καὶ ἀνόνητος ὴ γνῶσις ἐμοὶ τῶν τῆς παρθενίας καλῶν, ὡς τῷ βοῒ τὰ γεννήματα, τῷ μετὰ κημῶν ἐπιστρεο φομένῳ τὴν ἃ).ωνα·ῆ ὡς τῷ διψῶντι τὺ ἀπορρέον τῶν κρημνῶν ὕδωρ, ὃταν ἀνέφικτον Μακάριοι δὲ οἷς ἐν ἐξουσίᾳ τῶν βελτιόνων ἐστὶν ή αἵρεσις, καὶ οὐκ ἁπετειχίσθησαν τῷ κοινῷ προληφθέντες βίῳ, καθάπερ ἡμεῖς οἷόν τινι χάσματι πρὸς τὸ τῆς παρθενίας καύχημα διειργόμεθα, πρὸς ἢν οὐκ ἔστιν ἐπανελθεῖν ἔτι τὸν ἅπαξ τῷ κοσμικῴ βίῳ τὸ ἴχνος ἐναπερείσαντα. Διά τοῦτο θεαταὶ μόνον τῶν ἀλλοτρίων ἐσμὲν καλῶν ἡμεῖς, καὶ μάρτυρες τῆς ἑκατέρων μακαριότητος · κᾶν τι δεξιὸν περὶ παρθενίας νοήσωμεν, ταὺτὸν πάσχομεν τοῖς ὀψοποιοῖς τε καὶ ὑπηρέταις, οἳ τὴν ὲπιτραπέζιον τῶν πλουσίων τρυφὴν ἄλλοις ἡδύ· νουσιν, οὐδενὸς αὐτοὶ τῶν παρεσκευασμένων μετἔχοντες· ὡς μακάριόν γε ἂν ἦν, εί μὴ οὕτως εἶχε, μηδὲ τῇ ὑπεροὸουλίᾳ τὸ καλὸν ἐγνωρίσαμεν. Νυνὶ δὲ ζηλωτολ μὲν ὅντως, καὶ πάσης εὐχῆς καὶ ἐπιθυμίας ἐπέκεινα πράττοντες, οἷς ἡ δύναμις τῶν ἀπολαύσεων τῶν ἀγαθῶν τούτων οὐκ ἀποκέκλεισται. Ἡμεῖς δὲ καθάπερ οἱ τῇ πολιτεία τοῦ πλούτου τὴν ἑαυτῶν παραθεωροῦντες πενίαν, πλεῖον ἀνιῶνται τοῖς παροῦσι καὶ δυσχεραίνουσι· τὸν αὑτὸν τρόπον ὅσῳ πλέον τὸν τῆς παρθενίας πλοῦτον ὲπιγινὼσκομεν, τοσούτῳ μᾶλλον οίκτείρομεν τὸν ἄλλον βίον, διὰ τῆς τῶν βελτιόνων παρεξετάσεως, οἷον καὶ ὅσον πτωχεύει καταμανθάνοντες. Οὐ λέγω μόνον ὃσα ὕστερον τοῖς κατʼ ἀρετὴν βεβιωκόσιν ἀπόκειται, ἀλλὰ καὶ ὅσα τῆς παρούσης ἐστὶ ζωῆς. Ei γάρ τις ἀκριβῶς ἐξετάζειν ἐθέλοι τοῦ βίου τούτου τὸ πρὸς τὴν παρθενίαν διάφορον, τοσαύτην εὑρήσει τὴν διαφορὰν, ὅση σχεδὸν πρὸς τά οὐράνια τῶν ἐπιγείων ἐστίνʼ ἔξεστι δὲ γνῶναι τὴν τοῦ λόγου ἀλήθειαν, αὐτά διασκεψαμένους τὰ πράγματα. Πόθεν δέ τις ἀρξάμενος ὲπαξίας ἂν τὸν βαρὺν τοῦτον ὲκτραγῳδήσειεν; Ἦ πῶς ἄν τις τὰ κοινά τοῦ βίου ὑπʼ θέμιν ἀγάγοι κακὰ, ἀ πάντες μὲν oi. ἄνθρωποι διά τῆς πείρας γινώσκουσιν, οὐκ οἶδα δὲ ὅπως ὲν αὐτοῖς τοῖς εἰδόσιν αὐτά λανθάνειν ή φύσις ἐμηχανήσατο, ἑκουσίως τῶν ἀνθρώπων ὲν οἷς εἰσιν ἀγνοούντων; Βούλει ἀπὸ τῶν ἡδίστων ἀρξώμεθα; Οὐκοῦν τὸ κεφάλαιον τῶν ὲν τῷ γάμῳ σπουδαζομένων τὸ κεχαρισμένης ἐπιτυχεῖν ἐστι συμβιώσεως. Καὶ δὴ ταῦθʼ οὕτως ἐχέτω, καὶ διὰ πάντων μακαριστὸς ὑπογεγράφθω ὁ γάμοςο γένος εὐδόκιμον, πλοῦτος ἀρκῶν, ἡλικία συμβαίνουσα, τῆς ὥρας αὐτὸ τὸ ἄνθος, φίλτρον πολὺ, καὶ οἷόν ἐστιν ὲν ἐκατέρῳ ὑπὲρ τοῦ ἄλλου ὐπονοεῖσθαν γλυκεῖα ἐκείνη φιλονεικία τὸ ἑαυτὸν βούλεσθαι νικᾷν ὲν τῇ ἀγάπῃ ἑκάιερον. Προσέστω τούτοις δόξα καὶ δυναστεία καὶ περιφάνεια, καὶ πᾶν ὃ τι βούλει. Ἀλλʼ ὅρα καὶ τὴν τοῖς άπηριθμημένοις χρηστοῖς ἀναγκαίως cupa-rapοῦσαν καὶ ὑποσμύχουσαν λύπην. Οὐ λέγω τὸν τοῖς εὐδοκιμοῦσιν ἐπιφυόμενον φθόνον, καὶ τὸ, πρόχειρον εἶναι πρὸς ἐπιβουλὴν τῶν ἀνθρώπων τδ δοκοῦν εὐημερεῖν ἐν τῷ βίῳ, καὶ ὅτι πᾶς 6 μὴ ίσομοιρῶν ἐν τῷ κρείττονι, φυσικόν τι πρὸς τὸν ὑπερέχοντα τὸ μῖσος ἔχειʼ καὶ διὰ τοῦτο διʼ ὐποψίας τοῖς δοκοῦσιν εὐθυμεῖν 6 βίος ἐστὶν, πλείω τῶν ἡδέων τὰ λυπηρά παρεχόμενος. Παρίημι ταῦτα, ὡς καὶ τοῦ φθόνου κατῖ ἐκείνων ἀργοῦντος. Καίτοι γε οὐ ῥᾴδιόν ἐστιν εὑρεῖν ὅτῳ τά δύο κατά ταύτὸν συνηνέχθη, καὶ ὑπὲρ τοὺς πολλοὺς εὐδαιμονεῖν, καὶ διαφεύγειν τὸν φθόνον, Πλὴν ἀλλὰ πάντων τῶν τοιούο των ἐλευθέραν αὐτῶν τὴν ζωὴν, εί δοκεῖ, ὐποθὼμεθα. Καὶ ἴδωμεν εί δυνατόν ἐστιν εὐθυμεῖν τοὺς ἐν τοι· αύτῃ διάγοντας εὐημερίᾳ. Τί οῦν ἐσται τὸ λυποῦν, ἐρεῖς, εί μηδέ 6 φθόνος τῶν εὐδαιμονούντων καθάψεταη Τοῦτο αὐτό φημι τὸ διά πάντων αὐτοῖς τὸν βίον καταγλυκαίνεσθαι, τοῦτό ἐστι τὸ τῆς λύπης 67:έκκαυμα. Ἕως γὰρ ἄνθρωποι ὦσι, τὸ θνητὸν τοῦτο καὶ ἐπίκηρον πρᾶγμα, καὶ τοὺς τάφους τῶν ἀφʼ ὧν γεγόνασι βλέπωσιν, ἀχώριστον έχουσι καὶ συνεζευέ γμένην τῇ ζωῇ τὴν λύπην, εί καὶ μικρὸν μετέχοιεν τοῦ λογίζεσθαι. Ἡ γὰρ διηνεκὴς τοῦ θανάτου προσ· δοκία, οὐκ ἐπὶ putei; τισι σημείοις ἐπιγινωσκομένη, ἀλλά διὰ τὴν ἀδηλίαν τοῦ μέλλοντος, πάντοτε ὡς ἐνεστηκυῖα φοβοῦσα, τὴν ἀεὶ παροῦσαν εὐφροσύνην συγχεῖ, τῷ φόβῳ τῶν ἐλπιζομένων τὰς εὐθυμίας ἐπιταράσσουσα. Εί γὰρ ἦν δυνατὸν πρὸ τῆς πείρας τὰ τῶν πεπειραμένων μαθεῖν, εί γὰρ ἐξῆν διʼ ἀλλης τι· νὸς ἐπινοίας ἐντὸς τοῦ βίου γενόμενον, ἐποπτεῦσαι τὰ πράγματα· πόσος ἂν ἦν 6 δρόμος τῶν αὐτομολούντων πρὸς τὴν παρθενίαν dat? τοῦ γάμου ί, πόση φυ- ‘ λακὴ καὶ προμήθεια τοῦ μήποτε ἀφύκτοις πάγαις ἐγκρατηθῆναι, ὧν τὴν δυσκολίαν οὐκ ἔστιν ἄλλως διʼ ἀκριβείας μαθεῖν, μὴ ἐντὸς τῶν ἀρκύων γενόμενονι Εἶδες γάρ ἂν, εἴπερ ἰδεῖν ἀκινδύνως ἐξῆν, πολλὴν τῶν ἐναντίων τὴν σύγχυσιν, γέλωτα δακρύοις ἐμπεφυρμένον, καὶ λύπην εὐφροσύναις συμμεμιγμένην, πανταχοῦ τοῖς γινομένοις συμπαρόντα διὰ τῶν ἐλπίδων τὸν θάνατον, καὶ ἑκάστου τῶν καθʼ ἡδονὴν ἐφʼ ἀπτόμενον. Ὅταν ἴδῃ 6 νυμφίος τὸ ἀγαπώμενον πρόσωπον, εὐθὺς πάντως καὶ 6 φόβος τοῦ χωρισμοῦ συνεισέρχεται · κᾶν ἀκούσῃ τῆς ἡδίστης φωνῆς, καὶ τὸ μὴ ἀκούσεσθαί ποτε ἐννοήσειʼ καὶ ὅταν εὐφρανθῇ τῇ θεωρίᾳ τοῦ κάλλους, τότε μάλιστα φρίττει τὴν προσδοκίανροῦ πένθους· ἐὰν τά τίμια τῇ νεότητι, καὶ ὅσα παρά τῶν ἀνοήτων σπουδάζεται κατανοήσῃ· οἷον ὀφθαλμὸν τοῖς βλεφάροις λάμποντα, καὶ ὀφρὺν περικεχυμένην τῷ ὄμματι, καὶ παρειὰν ἐν ἡδεῖ καὶ γλαφυρῷ μειδιάματι, καὶ χεῖλος ἐπηνθισμένον τῷ φυσικῷ ἐρυθήματι, κόμην τε χρυσομιγῆ καὶ βαθεῖαν τῷ ποικίλῳ τῆς ἐμπλοκῆς τῇ κεφαλῇ περιστίλβουσαν, καὶ πᾶσαν τὴν πρόσκαιρον ἀγλαΐαν ἐκείνην, τότε πάντως, κᾶν μικρὸν αὐτῷ,προσῇ τοῦ λογίζεσθαι, κάκεῖνο τῇ ψυχῇ-ἐννοεῖ, ὅτι τοῦτο τὸ κάλλος οἰχήσεταί ποτε διαρρυὲν, καὶ είς τὸ μὴ ὃν περιστήσεται, ὀστέα βδελυρά τε καὶ εἰδεχθῆ ἀντὶ τοῦ νῦν φαινομέο vou γενόμενον, οὐδὲν ίχνος, οὐδὲν μνημόσυνον, οὐδὲν λείψανον τοῦ παρόντος ἄνθους ἐπιφερόμενον. Ei ταῦτα καὶ τὰ τοιαῦτα διανοοῖτο, ἆρα ἐν εὐφροσύνῃ βιώσεται; ἆρα πιστεύσει τοῖς παροῦσιν αὐτῷ χρηστοῖς, ὡς ἀεὶ παραμένουσιν; Ἦ δῆλον ἐκ τούτων, ὅτι καθάπερ ἐν ταῖςδτῶν ὀνείρων ἀπάταις ἀμηχανὴσει, καὶ ἀπίστως πρὸς τὸν βίον ἔξει, ὡς ἀλλοτρίοις προσέχων τοῖς φαινομένοις. Συνιεῖς πάντως, εἴπερ ἔχεις τινὰ τῶν όντων ἐπίσκεψιν, ὃτι οὐδὲν τῶν ἐν τῷ βίῳ φαινομένων, ὡς ἔστι φαίνεται, ἀλλὰ κατὰ τὰς ἀπατηλᾲς φαντασίας, ἐτερα ἀνθʼ ἐτέρων ἡμῖν προδείκνυσι,διαπαίζων τοὺς ἐλπίσι π-ρδςιαὺςτὸγ κςχηνὸτας· καὶ διὰ τῆς τῶν φαινομένων πλάνης συχκαλύπτων αύτὺς ἑαυτὸν, ἕως ἂν ἀθρόως ἐν ταῖς μεταβολαῖς ἐλεγχθείη ἄλλο τι ὢν παρὰ τὴν ἀνθρωπίνην ἐλπίδα,ντὴν διὰ τῆς ἀπάτης,τοῖς ἀνοήτοις ἐγγινομένην. Ποίας οὖν ἡδονῆς ἄξιοι τῷ ταῦτα λογιξο· μένῳ φανεῖται τὰ ἡδέα τοῦ βίους Πότε αἰσθήσεται κατὰ ἀλήθειαν ὁ ταῦτα φρονῶν, καὶ τοῖς δοκοῦσιν αύτῷ παρεῖναι χρηστοῖς εὐφρανθήσεται, Οὐκ ἀεὶ τῷ φόόῲ τῆς μεταβολῆς, ταραττόμενος, ἀνεπαίσθητον ἔχει τὴν τῶν παρόντων ’ἀπόλαυσιν; Ἐὦ σημεῖα, καὶ ὀνείρουςκαὶ κληδόνας, καὶ τοὺς τοιούτους λήρους, πάντα ὑπὸ ματαίας συνηθείας παρατηρούμενα, καὶ πρδς τὸ χεῖρον ὑποπτευόμενα. Ἀλλὰ καιρὸς ὠδίνων τὴν παῖδα καταλαμβάνειο καὶ οὐχὶ,παιδὸς γένεσις, ἀλλὰ θανάτου παρουσία τὸ πρᾶγμα νομίζεται, καὶ θάνατος τῆς κυοφορούσης διὰ τοῦ τόκου ἐλπίζεται · πολλάκις δὲ καὶ τῆς πονηρᾶς ταύτης μαντείας uti διεψεύσθησαν, ἀλλὰ πρὶν ἑορτάσαι. τὴν γενέθλιον ἑορτὴν, πρίν τινος τῶν κατʼ ἐλπίδα ἀγαθῶν ἀπογεύσασθαιηεύθὺς είςᾼθρῆνον* τὴν χαράν μεθηρμόσαντο. Ἐτι τῷ,φίλτρῳ ζέοντες, ἐτι τοῖς πόθοις ἀκμάζοντες, οὔπω τῶν κατὰ τὸν, βίον ἡδίστων λαβόντες τὴν αἴσθησιν,-ὦσπερ τινὸς ἐνυπνίου φαντασίᾳ, πάντων εὐθέως τῶν ἐν χερσὶν ἐχωρίσθησαν. Τὰ δὲ ἐπὶ τούτοις cia; Πορθεῖται μὲν ὑπὸ τῶν οἰκείων ὡς ὑπὸ πολεμίων ὁ θάλαμος· καλλωπίζεται δὲ ἀντὶ τοῦ θαλάμου διὰ τοῦ τάφου ό θάνατοςʼ ἀνακλήσεις ἐπὶ τούτων ἀνόνητοι, καὶ μάταιοι χειρῶν κρότοιι ἀναμνὴσεις τοῦ προτέρου βίου, κατάραι κατὰ τῶν συμβουλευσάντων τὸν γάμον, μέμψεις κατὰ τῶν μὴ κωλυσάντων φίλων ἐν αἰτίᾳ πολλῇ οἱ γονεῖς, ἄν τε περιόντες τύχωσιν, ἄν τε καὶ μὴ· ἀγανάκτησις κατὰ τῆς ινθρωπίνης ζωῆς, κατηγορία πάσης τῆς φύσεως, ιατʼ αὐτῆς τῆς θείας οἰκονομίας μέμψεις πολλαὶ καὶ ιγκλήματα, μάχη πρὸς ἑαυτὸν, πόλεμος κατὰ τῶν ιουθετοῦντων· οὐδεὶς τῶν ἀτοπωτάτων ὄκνος, οὔτε δημάτων, οὔτε πραγμάτων. Πολλάκις δὲ, οἷς ἂν ὑπερτχῇ τδ πάθος. καὶ περισσοτέρως καταποθῇ 6 λαγιτμὸς ὑπὸ τῆς λύπης, είς πικρότερον πέρας ή τραγ. ῳδία κατέληξεν, οὐδὲ τοῦ περιλειφθέντος ἐπιβιῶναι τῇ συμφορᾷ δυνηθέντος. Ἀλλʼ οὐχὶ τοῦτο· ὑποθιῦμεθα δὲ τὰ βελτίω, ὅτι λ καὶ διέφυγε. τῶν ὠδίνων τὸν κίνδυνον, καὶ. γέγονεν αὐτοῖς παῖς, αὐτὸ τῆς ὥρας τῶν γεννησαμένων τὸ άπεικόνισμα. Τί οὖν; ἠλαττώθη διὰ τούτων ή τοῦ λυπεῖσθαι ὑπόθεσιςςΙῆ οὐχὶ καί προσθήκας ἐδέξατο; Τούς τε γὰρ προτέρους έχουσι φόβους, καὶ τὸν ὑπὲρ τοῦ τέκνου προσέλαβον, μή τι συμβῇ περὶ τὴν ἀνατροφὴν ἀηδές ’ μή τις πονηρὰ συντυχία ’ μήτι σύμπτωμα τῶν ἀβουλήτων, ή πάθος, ἢ πήρωσιν, ῆκίνο δυνον ἐπαγάγῃ τινά. Kal. ταῦτα μὲν ἀμφοτέρων κοινά· τὰ δέ τῆς γαμετῆς ἴδια, τίς ἄν ἐξαριθμήσαιτο; Ἵνα γὰρ ἐάσωμεν τὰ πρόχειρα ταῦτα καὶ πᾶσι γνώριμα, τὸ τῆς κυοφορίας ἄχθος, τὸν ἐν ταῖς ὠδῖσι κίνδυνον, τὸν ὑπὲρ τῆς ἀνατροφῆς πόνον, τδ τὴν καρδίαν αὑτῆς τῷ τεχθέντι συναποσχίζεσθαιο κᾶν πλειόνων γενήσηται μήτηρ, είς τοσαῦτα κατατέμνεσθαι αὐτῆς τὴν ψυχήν, ὅσος 6 ἀριθμὸς τῶν τέκνων ἐστίνʼ τὸ τῶν συμβαινόντων ἐκείνοις τὴν αἴσθησιν ἐν τοῖς ίδίοις σπ).άγχνοις δέχεσθαι · καὶ πάντα τὰ τοιαῦτα γνὼριμα πᾶσιν ὅντα τί ἄν τις λέγοις Ἀλλʼ ἐπειδὴ κατὰ τὸ θετον λόγιον, οὐχ ἑαυτῆς ἐστι κυρία, πρὸς δὲ τὸν διὰ τοῦ γάμου κυριεύσαντα τήν ἀποστροφήν ἔχει, κᾶν πρὸς ὀλίγον αὑτοῦ μονωθῆ, ὡς τῆς κεφαλῆς διεζευγμένη, οὐ φέρει τὴν μόνωσιν, ἀλλὰ μελέτην τινὰ τῆς ἐν τῇ χηρείᾳ ζωῆς, καὶ τὴν ἐν ὀλίγῳ τοῦ ἀνδρὸς ἀναχώρησιν οἰωνίζεται. Εὐθὺς 6 φόόος ἀπόγνωσιν ἐμποιεῖ τῶν χρηστοτέρων ἐλπίδων. Καὶ διὰ τοῦτο 6 μὲν ὀφθαλμὸς περὶ τὴν ετσοδον πέπηγε,γέμων ταραχῆς καὶ πτοήσεως · ήδέ ἀκοὴ τοὺς ὑπολαλοῦντας περιεργάζεταιοσυγκόπτεταιδὲ ή καρδία μαστιζομένη τῷ φόβῳ, καὶ πρίν τι προσαγγελθῆναι νεώτερον ” καὶ μόνον ψόφος πρὸ τῶν θυρῶν ἢ ὑπονοηθεὶς, ἢ γενό· μενος, ὥσπερ τις ἄγγελοςμκακῶν ἐξαίφνης τὴν ψυ χήν διεκλόνησεν. Kal. τὰ μὲν ἔξω, δεξιὰ τυχὸν καὶ οὐδενὸς ἄξια φόβου φθάνει δέ ἡ λειποθυμία τὴν ἀγʼ γελιαν, καῖ ἀναστρέφει πρὸς τὸ ἐναντίον ἀπὸ τῶν ἡδέων τὴν γνώμην. Τοιοῦτος τῶν εὐθυμούντωνμὸ βίος, οὐ πάνυ γεʼᾶξιος· οὐ γὰρ τῇ ἐλευθερίᾳ τῆς παρθενίας ἁντεξετάζεται. Καίτοι πολλὰ τῶν σκυθρωποτέρων 6 λόγος ἐπιτρέχων κατέλιπε. Πολλάκιξ γάρ κάκείνη ἔτι νέα τῷ σώματι, ἔτι τῇ νυμφιγῇ ἀγλαΐᾳ στίλθουσα, ἐτι τυχὸν ἐθρυθριῶσα τοῦ νρμφίθξ τήνείσοδον, καὶ μετὰ αἰδοῦς ’ὑποβλέπουσω ὅτε καὶ θερμοτέρους εἶναι συμὸαίνει τοὺς πόθους», “Al: σκύλοις ’πρὸς τὺ ἐκφανῆναι κωλυομένους, ἐξαίφδίῖὶξ Elea-fata; άθλία, καὶ ἔρημος, καὶ πάντα τὰ (ξεῖνʼξῇ ῖὲζξᾷσζξῖέάζέζὲζὶμᾷέᾲ, ξι is}... λαμπράγ Α ff} isvuisijtova καὶ περίβλεπτον, άθρόως καταμελαίνει προσπσοῠσα ἡ συμφορὰ, καὶ περιβάλλει τῷ πένθει, τὸν νυμφικὸν κόσμον ἁποσυλήσασα · εἷτα ζόφος ἀντὶ τῆς ἐν παστάδι λαμπρότητος, καὶ θρηνῳδοὶ τὰς olμωγάς ἐπιτείνουσαι, καὶ μῖσος κατὰ τῶν ἐπιχειρούντων πραΰνειν τὰ πάθη, ἀπέχθεια σιτίων, τηκεδὼν σώματος, κατήφεια ψυχῆς, ἐπιθυμία θανάτου, καὶ μέχρις αὐτοῦ τοῦ θανάτου πολλάκις ἰσχύσασα. Ἐὰν δὲ καὶ παυσθῇ πως τῷ χρόνῳ ἡ συμφορὰ, πάλιν ἄλλη συμφορὰ, εἴτε ὑπάρχει τέκνα, εἴτε καὶ μή. Ὄντα μὲν γὰρ, ὀρφανά πάντως ἐστὶ, καὶ διὰ τοῦτο ἐλεεινὰ, καί διʼ αὐτῶν τὸ πάθος ἁνακαινίζονταε εί δὲ μὴ εἴη, πρόρριζον οἴχεται τὸ τοῦ κατοιχομένου μνημόσυνον, καὶ τὸ κακὸν ὑπὲρ παραμυθίαν ἐστίν. Ἐῶ τὰ ἄλλα τὰ τῆς χηρείας ἴδια. Τίς γὰρ ἂν πάντα μετὰ ἀκριβείας ἀπαριθμήσαιτο; τοὺς ἐχθροὺς, τοὺς οἰκείους ο τοὺς μὲν ἐπεμβαίνοντας τῇ συμφορᾷ· τοὺς δὲ φαιδρυνομένους τῇ ἐρημία, καὶ μεθʼ ἡδονῆς βλέποντας ἐν πικρῷ ὀφθαλμῷ τὸν διαπίπτοντα οἶκον, καὶ τοὺς καταφρονοῦντας οἰκέτας, καὶ πάντα τὰ ἄλλα ὃσα πάρεστιν ἀφθόνως ἐπὶ τῶν τοιούτων δυστυχημάτων ὁρᾷν· διʼ ὧν αἱ πολλαὶ κα) δεύτεραι ὑπʼ ἀνάγκης πρὸς τὴν τῶν ὁμοίων κακῶν παρεβάλλοντο πεῖραν, οὐκ ἐνεγκοῦσαι τῶν ἐπεγγελώντων τὴν πικρίαν, ὥσπερ ἀμυνόμεναι τοὺς λυπήσαντας τοῖς ἰδίοις κακοῖς· πολλαὶ δὲ τῇ μνήμῃ τῶν συμβεβηκότων, πᾶν ὁτιοῦν ὑπέστησαν μᾶλλον, ἢ ἐμπεσεῖν ὲκ δευτέρου τῇ τῶν συμφορῶν ὁμοιότητι. Καὶ εί βούλει μαθεῖν τὰ δυσχερῆ τοῦ κοινοτέρου βίον, ἄκουσον οἷα λέγοιμ σιν αἱ τῇ πείρᾳ τὸν βίον γνωρίσασαι, ὅπως μακαρίζουσι τὴν ζωὴν τῶν ἐξ ἀρχῆς τὸν ἐν παρθενίᾳ βίον προελομένων. καὶ μὴ διὰ συμφορᾶς μεταμαθόντων τὸ κάλλιον, ὅτι πάντων τῶν τοιούτων κακῶν ιδινεπίδεκτός ἐστιν ἡ παρθενία ο οὐκ ὀρφανίαν θρηνεῖ, οὐ χηρείαν ὀδύρεταιʼ ἀεὶ σύνεστι τῷ ἀφθάρτῳ νυμφίῳ· ἀεὶ ἐπαγάλλεται τοῖς τῆς εὐσεβείας γεννήμασι· τόν τε οἷκον τὸν ἀληθῶς ἴδιον πᾶσι καλλίστοις ὁρᾷ διηνεκῶς εὑθηνούμενον, διὰ τὸ παρεῖναι καὶ ἐνοικεῖν ἀεὶ τὸν τοῦ οἴκου Δεσπότην · ἐφʼ ἧς ὁ θάνατος οὐ χωρισμὸν, ἀλλά συνάφειαν τοῦ ποθουμένου ποιεῖʼ ὅταν γὰρ ἀναλύσῃ, τότε σὺν Χριστῷ γίνεται, καθώς φησιν ὁ Ἀπὸστολος. Ἀλλὰ καιρὸς ἂν εἴη, ἐπειδὴ τά τῶν εὐθυμούντωι ἐκ μέρους ἐξήτασται, καὶ τοὺς ἐτέρους ἐποπτεῦσαι βίους τῷ λόγῳ, οἷς καὶ πενίαι, καὶ δυσκληρίαι, ml. λοιπαὶ τῶν ἀνθρωπίνων παθῶν συμφοραὶ παραπεπήγασιν οἷον πηρώσεις τε καὶ νόσοι, καὶ ὅσα τοι· αὕτα τῇ ἀνθρωπίνῃ ζωῇ συγκεκλήρωται- ἐν οἷς ἅπασιν ὁ μὲν καθʼ ἐαυτὸν ζῶν, ἢ διαφεύγει τὴν πεῖραν,ῆ ῥᾷον διαφέρει τὴν συμφορὰν, συγκεκροτημένην ἔχων περὶ αὑτὸν τὴν διάνοιαν, καὶ πρὸς οὐδὲν ἄλλο ταῖς φροντίσι περιελκόμενος. ὐ δὲ πρὸς γυναῖκα καὶ τέκνα μεμερισμένος, οὐδὲ σχολὴν ἄγει πολλάκις τοῖς ίδίοις ἐπιστενάξαι κακοῖς, τῆς τῶν φιλτάτων φροντίδος τὴν καρδίαν περιεχούσης. Ἦ τάχα περιττόν ἐστι τοῖς ὁμολογουμένοις ἐνδιατρίβειν τῷ λόγῳ · εί γάρ τοῖς δοκοῦσι καλοῖς τοσοῦτος πόνος καὶ ταλαιπωρία συνέζευκται, τί ἄν τις περὶ τῶν ἐναντίων στοχάσαιτο; Ἥπου πᾶσα λόγου ὑπογραφὴ ’τῆς ’ἀληθείας ἐλάττων ἐστὶ, τὸν βίον αὐτῶν ὑπʼ ὄψιν ἀγαγεῖν ἐπι- ·χειροῦσα. Ἀλλʼ ἐστιν ἴσως διʼ ὀλίγου τὸ πολὺ τῆς κατά τὴν ζωὴν ἀηδίας ἐνδείξασθαι, ὅτι ἐναντίως πρὸς τοὺς εὐημερεῖν δοκοῦντας συγκεκληρωμένοι τῷ βίῳ, καὶ ’τὰς λύπας ἀπὸ τῶν ἐναντίων έχουσι. Τοῖς μὲν γὰρ εὖθυμοῧσι ταράσσει τὸν βίον 6 προσδοκὼμενος ἢ καὶ παραγινόμενος θάνατος, τούτοις δὲ (συμφορά ἐστιν ἠῥιναὸολτὶι τοῦ θανάτου ο καὶ 6 μὲν βίος αὐτοῖς πρὸς τὸ ἐναντίον διέστηκεν, ἡ δὲ ἀθυμία πρὸς τὸ αὐτὸ πέρας ἀμφοτέροις συμφέρεται, Οὕτω πολύτροπός ἐστι καὶ ποικίλη τῶν ἐκ τοῦ γάμου κα- ’κῶν ἡ χορηγία, λυποῦσιγάρ ὁμοίως καὶ γινόμενοι παῖδες καὶ μὴ ἐλπιζόμενοι· καὶ πάλιν ζῶντες καὶ ἀποθνήσκοντες. Ὀ μὲν γὰρ εὐθηνεῖται παισὶν, ούδέ ’τροφῆς έχων ἱκανῶς · τῷ δὲ οὐχ ὕπεστιν 6 τοῦ κλήρου διάδοχος ἐπὶ πολλοῖς οἷς ἐμόχθησεν, καὶ ἐν ἀγαθῶν μοίρᾳ τὴν τῶν ἀλλοτρίων ποιεῖται συμφοράνο ἐκάτερος αὐτῶν ἐκεῖνο γενέσθαι βουλόμενος, ἐφʼ ᾧδυσφοροῦντα βλέπει τὸν ἕτερον, ᾯ μὲν γὰρ τέθνηκεν ήγαπημένος παῖς, ᾧ δὲ ἐπεβίω ὁ ἄσωτος · ἐλεεινοί δέ ἀμφότεροι· 6 μὲν τὸν θάνατον τοῦ παιδὸς, 6 δὲ τὴν ζωὴν ὀδυρόμενος. Ἐὧ ζηλοτυπίας καὶ μάχας, εἴτε ἐξίάληθῶν πραγμάτων, ἐἴτε ἐξ ὑπονοιῶν συνισταμένας, εἱς οἷα πάθη καὶ συμφοράς καταλήγουσι. Τίς γὰρ ἂν πάντα μετάἀκριβείας ἀπαριθμήσαιτος Σὺ δὲ εἰ βούλει μαθεῖν, ὅπως ἐμπέπλησται τῶν τοιούτων κακῶν ἡ ἀνθρωπίνη ζωὴ( μή μοι ’ἀναλάβῃς τὰ παλαιά διηγήματα, ἀ τοῖς ποιηταῖς τῶν δραμάτων τὰς ὑποθέσεις ἔδωκε · μῦθοι γάρ ἐκεῖνα διὰ τὴν ὑπερὸολὴν τῆς ἀτοπίας νομίζονται, ἐν οἷς παιδοφονίαι, καὶ τεκνοφαγίαι, φόνοι τε ἀνδρῶν, καὶ μητροκτονίαι, καὶ ἀδελφῶν σφαγαὶ, καὶ μίξεις παράνομοι, καὶ ή παν· τοδαπὴῖ τῆς φύσεως σύγχυσις ’ ἢν οί τά ἀρχαῖα διηγούμενοι άπὸ γάμων ἀρχόμενοι τῆς ἀφηγήσεως. εἰς τὰς τοιαύτας συμφορὰς καταλήγουσιν. Ἀλλʼ ἐκεῖνα. πάντα καταλιπὼν, θεώρησον ἐπὶ τῆς παρούσης τοῦ βίου σκηνῆς τάς ἐν αύτῷ τραγῳδίας” ὧν χορηγὸς γίνεται τοῖς ἀνθρώποις 6 γάμος. Ἐλθὲ ἐπὶ τά δικαστήρια, ἀνάγνωθι τοὺς περὶ τούτων νόμους, ἐκεῖ κατόψει τά τῶν γάμων άπόρῤητα. Ὠσπερ γάρ ὅταν ἰατρῶν ἀκούσῃς τά ποικίλα πάθη διεξιόντων, τὴν ἀθλιότητα μανθάνεις τοῦ ἀνθρωπίνου σώματος, οἴων καὶ ὅσων κακῶν δεκτικόν ἐστι διδασκόμενος· οὕτως ἐπειδάν τοῖς νόμοις ἐντύχῃς, καὶ γνῷς τὰς πολυτρόπους τῶν γάμων παρανομίας, καθʼ ὧν ἐκεῖνοι τὰς τιμωρίας ὁρίζουσιν, ἀκριβῶς διδάσκῃ τοῦ γάμου,τὰ ἴδια. Οὔτε γὰρ ἰατρὸς τά μὴ ὄντα θεραπεύει πάθη. οὔτε νόμος τά μὴ γινόμενα θεραπεύει κακά. μηιη--μα ᾖ δῖ
D iiniēmē tōn ek tou gamou dyscherōn, kaimendeie heis tou ton gegraphota ton logon mē agamon e rm. Eithe pōs hoion te ēn kamoi ti genesthai pleon ek tēs toiautēs spoudēs; hōs meta pleionos an tēs prothymias ton peri toutōn ponon anestēsamēn, ei. per kata rb gegrammenon, epʼ elpidi tou metaschein tōn ek tou arotrou kai haloētou gennēmatōn, ephiloponoun ton logon. Nyni de tropon tina mataia kai anonētos ē gnōsis emoi tōn tēs parthenias kalōn, hōs tǭ boï ta gennēmata, tǭ meta kēmōn epistreo phomenǭ tēn ha).ōna;ē hōs tǭ dipsōnti ty aporreon tōn krēmnōn hydōr, hotan anephikton Makarioi de hois en exousią tōn beltionōn estin ē hairesis, kai ouk hapeteichisthēsan tǭ koinǭ prolēphthentes biǭ, kathaper hēmeis hoion tini chasmati pros to tēs parthenias kauchēma dieirgometha, pros ēn ouk estin epanelthein eti ton hapax tǭ kosmikǭ biǭ to ichnos enapereisanta. Dia touto theatai monon tōn allotriōn esmen kalōn hēmeis, kai martyres tēs hekaterōn makariotētos ; kan ti dexion peri parthenias noēsōmen, tauton paschomen tois opsopoiois te kai hypēretais, hoi tēn epitrapezion tōn plousiōn tryphēn allois hēdy; nousin, oudenos autoi tōn pareskeuasmenōn metechontes; hōs makarion ge an ēn, ei mē houtōs eiche, mēde tę̄ hyperoooulią to kalon egnōrisamen. Nyni de zēlōtol men hontōs, kai pasēs euchēs kai epithymias epekeina prattontes, hois hē dynamis tōn apolauseōn tōn agathōn toutōn ouk apokekleistai. Hēmeis de kathaper hoi tę̄ politeia tou ploutou tēn heautōn paratheōrountes penian, pleion aniōntai tois parousi kai dyscherainousi; ton hauton tropon hosǭ pleon ton tēs parthenias plouton epiginōskomen, tosoutǭ mallon oikteiromen ton allon bion, dia tēs tōn beltionōn parexetaseōs, hoion kai hoson ptōcheuei katamanthanontes. Ou legō monon hosa hysteron tois katʼ aretēn bebiōkosin apokeitai, alla kai hosa tēs parousēs esti zōēs. Ei gar tis akribōs exetazein etheloi tou biou toutou to pros tēn parthenian diaphoron, tosautēn heurēsei tēn diaphoran, hosē schedon pros ta ourania tōn epigeiōn estinʼ exesti de gnōnai tēn tou logou alētheian, auta diaskepsamenous ta pragmata. Pothen de tis arxamenos epaxias an ton baryn touton ektragǭdēseien? Ē pōs an tis ta koina tou biou hypʼ themin agagoi kaka, a pantes men oi. anthrōpoi dia tēs peiras ginōskousin, ouk oida de hopōs en autois tois eidosin auta lanthanein ē physis emēchanēsato, hekousiōs tōn anthrōpōn en hois eisin agnoountōn? Boulei apo tōn hēdistōn arxōmetha? Oukoun to kephalaion tōn en tǭ gamǭ spoudazomenōn to kecharismenēs epitychein esti symbiōseōs. Kai dē tauthʼ houtōs echetō, kai dia pantōn makaristos hypogegraphthō ho gamoso genos eudokimon, ploutos arkōn, hēlikia symbainousa, tēs hōras auto to anthos, philtron poly, kai hoion estin en ekaterǭ hyper tou allou yponoeisthan glykeia ekeinē philoneikia to heauton boulesthai nikąn en tę̄ agapę̄ hekaieron. Prosestō toutois doxa kai dynasteia kai periphaneia, kai pan ho ti boulei. Allʼ hora kai tēn tois apērithmēmenois chrēstois anankaiōs cupa-rapousan kai hyposmychousan lypēn. Ou legō ton tois eudokimousin epiphyomenon phthonon, kai to, procheiron einai pros epiboulēn tōn anthrōpōn td dokoun euēmerein en tǭ biǭ, kai hoti pas 6 mē isomoirōn en tǭ kreittoni, physikon ti pros ton hyperechonta to misos echeiʼ kai dia touto diʼ ypopsias tois dokousin euthymein 6 bios estin, pleiō tōn hēdeōn ta lypēra parechomenos. Pariēmi tauta, hōs kai tou phthonou kati ekeinōn argountos. Kaitoi ge ou rhądion estin heurein hotǭ ta dyo kata tauton synēnechthē, kai hyper tous pollous eudaimonein, kai diapheugein ton phthonon, Plēn alla pantōn tōn toiouo tōn eleutheran autōn tēn zōēn, ei dokei, ypothōmetha. Kai idōmen ei dynaton estin euthymein tous en toi; autę̄ diagontas euēmerią. Ti oun estai to lypoun, ereis, ei mēde 6 phthonos tōn eudaimonountōn kathapsetaē Touto auto phēmi to dia pantōn autois ton bion kataglykainesthai, touto esti to tēs lypēs 67:ekkauma. Heōs gar anthrōpoi ōsi, to thnēton touto kai epikēron pragma, kai tous taphous tōn aphʼ hōn gegonasi blepōsin, achōriston echousi kai synezeue gmenēn tę̄ zōę̄ tēn lypēn, ei kai mikron metechoien tou logizesthai. Hē gar diēnekēs tou thanatou pros; dokia, ouk epi putei? tisi sēmeiois epiginōskomenē, alla dia tēn adēlian tou mellontos, pantote hōs enestēkuia phobousa, tēn aei parousan euphrosynēn synchei, tǭ phobǭ tōn elpizomenōn tas euthymias epitarassousa. Ei gar ēn dynaton pro tēs peiras ta tōn pepeiramenōn mathein, ei gar exēn diʼ allēs ti; nos epinoias entos tou biou genomenon, epopteusai ta pragmata; posos an ēn 6 dromos tōn automolountōn pros tēn parthenian dat? tou gamou i, posē phy- ‘ lakē kai promētheia tou mēpote aphyktois pagais enkratēthēnai, hōn tēn dyskolian ouk estin allōs diʼ akribeias mathein, mē entos tōn arkyōn genomenoni Eides gar an, eiper idein akindynōs exēn, pollēn tōn enantiōn tēn synchysin, gelōta dakryois empephyrmenon, kai lypēn euphrosynais symmemigmenēn, pantachou tois ginomenois symparonta dia tōn elpidōn ton thanaton, kai hekastou tōn kathʼ hēdonēn ephʼ aptomenon. Hotan idę̄ 6 nymphios to agapōmenon prosōpon, euthys pantōs kai 6 phobos tou chōrismou syneiserchetai ; kan akousę̄ tēs hēdistēs phōnēs, kai to mē akousesthai pote ennoēseiʼ kai hotan euphranthę̄ tę̄ theōrią tou kallous, tote malista phrittei tēn prosdokianrou penthous; ean ta timia tę̄ neotēti, kai hosa para tōn anoētōn spoudazetai katanoēsę̄; hoion ophthalmon tois blepharois lamponta, kai ophryn perikechymenēn tǭ ommati, kai pareian en hēdei kai glaphyrǭ meidiamati, kai cheilos epēnthismenon tǭ physikǭ erythēmati, komēn te chrysomigē kai batheian tǭ poikilǭ tēs emplokēs tę̄ kephalę̄ peristilbousan, kai pasan tēn proskairon aglaïan ekeinēn, tote pantōs, kan mikron autǭ,prosę̄ tou logizesthai, kakeino tę̄ psychę̄-ennoei, hoti touto to kallos oichēsetai pote diarryen, kai eis to mē hon peristēsetai, ostea bdelyra te kai eidechthē anti tou nyn phainomeo vou genomenon, ouden ichnos, ouden mnēmosynon, ouden leipsanon tou parontos anthous epipheromenon. Ei tauta kai ta toiauta dianooito, ara en euphrosynę̄ biōsetai? ara pisteusei tois parousin autǭ chrēstois, hōs aei paramenousin? Ē dēlon ek toutōn, hoti kathaper en taisdtōn oneirōn apatais amēchanēsei, kai apistōs pros ton bion exei, hōs allotriois prosechōn tois phainomenois. Synieis pantōs, eiper echeis tina tōn ontōn episkepsin, hoti ouden tōn en tǭ biǭ phainomenōn, hōs esti phainetai, alla kata tas apatēląs phantasias, etera anthʼ eterōn hēmin prodeiknysi,diapaizōn tous elpisi p-rdsiaustog kschēnotas; kai dia tēs tōn phainomenōn planēs sychkalyptōn autys heauton, heōs an athroōs en tais metabolais elenchtheiē allo ti ōn para tēn anthrōpinēn elpida,ntēn dia tēs apatēs,tois anoētois enginomenēn. Poias oun hēdonēs axioi tǭ tauta logixo; menǭ phaneitai ta hēdea tou bious Pote aisthēsetai kata alētheian ho tauta phronōn, kai tois dokousin autǭ pareinai chrēstois euphranthēsetai, Ouk aei tǭ phooǭ tēs metabolēs, tarattomenos, anepaisthēton echei tēn tōn parontōn ’apolausin? Eō sēmeia, kai oneirouskai klēdonas, kai tous toioutous lērous, panta hypo mataias synētheias paratēroumena, kai prds to cheiron hypopteuomena. Alla kairos ōdinōn tēn paida katalambaneio kai ouchi,paidos genesis, alla thanatou parousia to pragma nomizetai, kai thanatos tēs kyophorousēs dia tou tokou elpizetai ; pollakis de kai tēs ponēras tautēs manteias uti diepseusthēsan, alla prin heortasai. tēn genethlion heortēn, prin tinos tōn katʼ elpida agathōn apogeusasthaiēeuthys eisĄthrēnon* tēn charan methērmosanto. Eti tǭ,philtrǭ zeontes, eti tois pothois akmazontes, oupō tōn kata ton, bion hēdistōn labontes tēn aisthēsin,-ōsper tinos enypniou phantasią, pantōn eutheōs tōn en chersin echōristhēsan. Ta de epi toutois cia? Portheitai men hypo tōn oikeiōn hōs hypo polemiōn ho thalamos; kallōpizetai de anti tou thalamou dia tou taphou o thanatosʼ anaklēseis epi toutōn anonētoi, kai mataioi cheirōn krotoii anamnēseis tou proterou biou, katarai kata tōn symbouleusantōn ton gamon, mempseis kata tōn mē kōlysantōn philōn en aitią pollę̄ hoi goneis, an te periontes tychōsin, an te kai mē; aganaktēsis kata tēs inthrōpinēs zōēs, katēgoria pasēs tēs physeōs, iatʼ autēs tēs theias oikonomias mempseis pollai kai inklēmata, machē pros heauton, polemos kata tōn iouthetountōn; oudeis tōn atopōtatōn oknos, oute dēmatōn, oute pragmatōn. Pollakis de, hois an hypertchę̄ td pathos. kai perissoterōs katapothę̄ 6 lagitmos hypo tēs lypēs, eis pikroteron peras ē trag. ǭdia katelēxen, oude tou perileiphthentos epibiōnai tę̄ symphorą dynēthentos. Allʼ ouchi touto; hypothiymetha de ta beltiō, hoti l kai diephyge. tōn ōdinōn ton kindynon, kai. gegonen autois pais, auto tēs hōras tōn gennēsamenōn to apeikonisma. Ti oun? ēlattōthē dia toutōn ē tou lypeisthai hypothesissIē ouchi kai prosthēkas edexato? Tous te gar proterous echousi phobous, kai ton hyper tou teknou proselabon, mē ti symbę̄ peri tēn anatrophēn aēdes ’ mē tis ponēra syntychia ’ mēti symptōma tōn aboulētōn, ē pathos, ē pērōsin, ēkino dynon epagagę̄ tina. Kal. tauta men amphoterōn koina; ta de tēs gametēs idia, tis an exarithmēsaito? Hina gar easōmen ta procheira tauta kai pasi gnōrima, to tēs kyophorias achthos, ton en tais ōdisi kindynon, ton hyper tēs anatrophēs ponon, td tēn kardian hautēs tǭ techthenti synaposchizesthaio kan pleionōn genēsētai mētēr, eis tosauta katatemnesthai autēs tēn psychēn, hosos 6 arithmos tōn teknōn estinʼ to tōn symbainontōn ekeinois tēn aisthēsin en tois idiois sp).anchnois dechesthai ; kai panta ta toiauta gnōrima pasin honta ti an tis legois Allʼ epeidē kata to theton logion, ouch heautēs esti kyria, pros de ton dia tou gamou kyrieusanta tēn apostrophēn echei, kan pros oligon hautou monōthē, hōs tēs kephalēs diezeugmenē, ou pherei tēn monōsin, alla meletēn tina tēs en tę̄ chēreią zōēs, kai tēn en oligǭ tou andros anachōrēsin oiōnizetai. Euthys 6 phooos apognōsin empoiei tōn chrēstoterōn elpidōn. Kai dia touto 6 men ophthalmos peri tēn etsodon pepēge,gemōn tarachēs kai ptoēseōs ; ēde akoē tous hypolalountas periergazetaiosynkoptetaide ē kardia mastizomenē tǭ phobǭ, kai prin ti prosangelthēnai neōteron ” kai monon psophos pro tōn thyrōn ē hyponoētheis, ē geno; menos, hōsper tis angelosmkakōn exaiphnēs tēn psy chēn dieklonēsen. Kal. ta men exō, dexia tychon kai oudenos axia phobou phthanei de hē leipothymia tēn agʼ gelian, kai anastrephei pros to enantion apo tōn hēdeōn tēn gnōmēn. Toioutos tōn euthymountōnmo bios, ou pany geʼaxios; ou gar tę̄ eleutherią tēs parthenias hantexetazetai. Kaitoi polla tōn skythrōpoterōn 6 logos epitrechōn katelipe. Pollakix gar kakeinē eti nea tǭ sōmati, eti tę̄ nymphigę̄ aglaïą stilthousa, eti tychon ethrythriōsa tou nrmphithx tēneisodon, kai meta aidous ’hypoblepousō hote kai thermoterous einai symoainei tous pothous», “Al: skylois ’pros ty ekphanēnai kōlyomenous, exaiphdiiix Elea-fata? athlia, kai erēmos, kai panta ta (xeinʼxę̄ iezxąszxieazezezimąeą, xi is}... lamprag A ff} isvuisijtova kai periblepton, athroōs katamelainei prospsousa hē symphora, kai periballei tǭ penthei, ton nymphikon kosmon haposylēsasa ; heita zophos anti tēs en pastadi lamprotētos, kai thrēnǭdoi tas olmōgas epiteinousai, kai misos kata tōn epicheirountōn praÿnein ta pathē, apechtheia sitiōn, tēkedōn sōmatos, katēpheia psychēs, epithymia thanatou, kai mechris autou tou thanatou pollakis ischysasa. Ean de kai pausthę̄ pōs tǭ chronǭ hē symphora, palin allē symphora, eite hyparchei tekna, eite kai mē. Onta men gar, orphana pantōs esti, kai dia touto eleeina, kai diʼ autōn to pathos hanakainizontae ei de mē eiē, prorrizon oichetai to tou katoichomenou mnēmosynon, kai to kakon hyper paramythian estin. Eō ta alla ta tēs chēreias idia. Tis gar an panta meta akribeias aparithmēsaito? tous echthrous, tous oikeious o tous men epembainontas tę̄ symphorą; tous de phaidrynomenous tę̄ erēmia, kai methʼ hēdonēs blepontas en pikrǭ ophthalmǭ ton diapiptonta oikon, kai tous kataphronountas oiketas, kai panta ta alla hosa parestin aphthonōs epi tōn toioutōn dystychēmatōn horąn; diʼ hōn hai pollai ka) deuterai hypʼ anankēs pros tēn tōn homoiōn kakōn pareballonto peiran, ouk enenkousai tōn epengelōntōn tēn pikrian, hōsper amynomenai tous lypēsantas tois idiois kakois; pollai de tę̄ mnēmę̄ tōn symbebēkotōn, pan hotioun hypestēsan mallon, ē empesein ek deuterou tę̄ tōn symphorōn homoiotēti. Kai ei boulei mathein ta dyscherē tou koinoterou bion, akouson hoia legoim sin hai tę̄ peirą ton bion gnōrisasai, hopōs makarizousi tēn zōēn tōn ex archēs ton en parthenią bion proelomenōn. kai mē dia symphoras metamathontōn to kallion, hoti pantōn tōn toioutōn kakōn idinepidektos estin hē parthenia o ouk orphanian thrēnei, ou chēreian odyretaiʼ aei synesti tǭ aphthartǭ nymphiǭ; aei epagalletai tois tēs eusebeias gennēmasi; ton te hoikon ton alēthōs idion pasi kallistois horą diēnekōs heuthēnoumenon, dia to pareinai kai enoikein aei ton tou oikou Despotēn ; ephʼ hēs ho thanatos ou chōrismon, alla synapheian tou pothoumenou poieiʼ hotan gar analysę̄, tote syn Christǭ ginetai, kathōs phēsin ho Apostolos. Alla kairos an eiē, epeidē ta tōn euthymountōi ek merous exētastai, kai tous eterous epopteusai bious tǭ logǭ, hois kai peniai, kai dysklēriai, ml. loipai tōn anthrōpinōn pathōn symphorai parapepēgasin hoion pērōseis te kai nosoi, kai hosa toi; hauta tę̄ anthrōpinę̄ zōę̄ synkeklērōtai- en hois hapasin ho men kathʼ eauton zōn, ē diapheugei tēn peiran,ē rhąon diapherei tēn symphoran, synkekrotēmenēn echōn peri hauton tēn dianoian, kai pros ouden allo tais phrontisi perielkomenos. y de pros gynaika kai tekna memerismenos, oude scholēn agei pollakis tois idiois epistenaxai kakois, tēs tōn philtatōn phrontidos tēn kardian periechousēs. Ē tacha peritton esti tois homologoumenois endiatribein tǭ logǭ ; ei gar tois dokousi kalois tosoutos ponos kai talaipōria synezeuktai, ti an tis peri tōn enantiōn stochasaito? Hēpou pasa logou hypographē ’tēs ’alētheias elattōn esti, ton bion autōn hypʼ opsin agagein epi- ;cheirousa. Allʼ estin isōs diʼ oligou to poly tēs kata tēn zōēn aēdias endeixasthai, hoti enantiōs pros tous euēmerein dokountas synkeklērōmenoi tǭ biǭ, kai ’tas lypas apo tōn enantiōn echousi. Tois men gar euthymoÿsi tarassei ton bion 6 prosdokōmenos ē kai paraginomenos thanatos, toutois de (symphora estin ērhinaooltii tou thanatou o kai 6 men bios autois pros to enantion diestēken, hē de athymia pros to auto peras amphoterois sympheretai, Houtō polytropos esti kai poikilē tōn ek tou gamou ka- ’kōn hē chorēgia, lypousigar homoiōs kai ginomenoi paides kai mē elpizomenoi; kai palin zōntes kai apothnēskontes. O men gar euthēneitai paisin, oude ’trophēs echōn hikanōs ; tǭ de ouch hypestin 6 tou klērou diadochos epi pollois hois emochthēsen, kai en agathōn moirą tēn tōn allotriōn poieitai symphorano ekateros autōn ekeino genesthai boulomenos, ephʼ hǭdysphorounta blepei ton heteron, Hǭ men gar tethnēken ēgapēmenos pais, hǭ de epebiō ho asōtos ; eleeinoi de amphoteroi; 6 men ton thanaton tou paidos, 6 de tēn zōēn odyromenos. Heō zēlotypias kai machas, eite exialēthōn pragmatōn, eite ex hyponoiōn synistamenas, heis hoia pathē kai symphoras katalēgousi. Tis gar an panta metaakribeias aparithmēsaitos Sy de ei boulei mathein, hopōs empeplēstai tōn toioutōn kakōn hē anthrōpinē zōē( mē moi ’analabę̄s ta palaia diēgēmata, a tois poiētais tōn dramatōn tas hypotheseis edōke ; mythoi gar ekeina dia tēn hyperoolēn tēs atopias nomizontai, en hois paidophoniai, kai teknophagiai, phonoi te andrōn, kai mētroktoniai, kai adelphōn sphagai, kai mixeis paranomoi, kai ē pan; todapēi tēs physeōs synchysis ’ ēn oi ta archaia diēgoumenoi apo gamōn archomenoi tēs aphēgēseōs. eis tas toiautas symphoras katalēgousin. Allʼ ekeina. panta katalipōn, theōrēson epi tēs parousēs tou biou skēnēs tas en autǭ tragǭdias” hōn chorēgos ginetai tois anthrōpois 6 gamos. Elthe epi ta dikastēria, anagnōthi tous peri toutōn nomous, ekei katopsei ta tōn gamōn aporrēta. Ōsper gar hotan iatrōn akousę̄s ta poikila pathē diexiontōn, tēn athliotēta manthaneis tou anthrōpinou sōmatos, oiōn kai hosōn kakōn dektikon esti didaskomenos; houtōs epeidan tois nomois entychę̄s, kai gnǭs tas polytropous tōn gamōn paranomias, kathʼ hōn ekeinoi tas timōrias horizousin, akribōs didaskę̄ tou gamou,ta idia. Oute gar iatros ta mē onta therapeuei pathē. oute nomos ta mē ginomena therapeuei kaka. mēiē--ma ę̄ di
A recollection of the troubles that come from marriage, and that the one who wrote this discourse is not unmarried. Would that I too could have gained something more from such zeal! Then I would have undertaken the labour on these matters with more eagerness, if, as it is written, I were working at the discourse in hope of sharing in the produce of the plough and the threshing floor. But as it is, my knowledge of the goods of virginity is in a way vain and useless to me, like the grain to the ox that goes round the threshing floor muzzled, or the water flowing down the cliffs to the thirsty man, when it is out of reach. Blessed are those who still have the power to choose the better things, and have not been walled off by being taken up beforehand into the common life, as we are separated by a kind of chasm from the glory of virginity, to which one who has once set his foot in the worldly life can no longer return. For this reason we are only spectators of others’ goods and witnesses of the blessedness of both. And if we think of something fitting about virginity, we are in the same case as cooks and servants who sweeten for others the luxury of the rich man’s table without sharing in any of what they have prepared themselves. How blessed it would have been if it were not so, and we had not come to recognize the good by our failure to choose it! But as it is, those are truly enviable, and live beyond every prayer and desire, for whom the power of enjoying these goods has not been shut off. We, like those who compare their own poverty with the condition of wealth and are the more grieved and discontented with what they have, in the same way pity the other life the more, the more we recognize the wealth of virginity, learning by comparison with the better what it is like and how poor it is. I do not speak only of what is laid up afterward for those who have lived according to virtue, but also of what belongs to the present life. For if anyone wants to examine exactly how this life differs from virginity, he will find the difference almost as great as that of earthly things from heavenly. One may learn the truth of what I say by looking at the facts themselves. Where should one begin to make a fitting tragedy of this heavy life? Or how could one bring before the eyes the common evils of life, which all people know by experience, though I do not know how nature has contrived to hide them in the very people who know them, people being willingly ignorant of the condition they are in? Do you want us to begin with the pleasantest? The chief thing pursued in marriage, then, is to obtain a delightful life together. Let it be so, and let the marriage be described as blessed in every way: good family, sufficient wealth, suitable age, the very flower of youth, much affection, and all that each can imagine for the other, that sweet rivalry of each wishing to win in love. Let glory and power and distinction be added, and anything you like. But see the pain that necessarily accompanies the goods we have counted and smoulders beneath them. I do not mean the envy that grows up against the prosperous, and that what seems to flourish in life is an easy target for human plots, and that everyone who does not have an equal share of good fortune has a natural hatred for the one who surpasses him, so that life for those who seem happy is full of suspicion and provides more pains than pleasures. I pass over these, supposing that envy is idle against them; and yet it is not easy to find anyone in whom the two have come together, to be happier than most and to escape envy. But let us suppose, if you like, that their life is free from all such things, and see whether those living in such prosperity can be happy. What will grieve them, you will say, if not even envy touches the fortunate? I say that this very thing, that their life is sweetened in every way, is the kindling of grief. For as long as they are human, this mortal and perishable thing, and see the tombs of those from whom they were born, they have grief inseparable from and yoked to their life, if they share even a little in reasoning. For the continual expectation of death, recognized by no sure signs but, because of the uncertainty of the future, always frightening as though it were already present, confounds the joy of each moment, disturbing their cheerfulness with fear of what they expect. For if it were possible to learn the experience of those who have tried it before trying it oneself, if it were possible by some other means to come within life and survey the facts, how great would be the rush of deserters from marriage to virginity, how great the watchfulness and foresight never to be caught in the inescapable snares, whose difficulty cannot be learned exactly except by one who has come within the nets! For you would have seen, if it were possible to see without danger, a great confusion of opposites, laughter mixed with tears, grief mingled with joys, death present everywhere in what happens through our hopes and laying hold of each of our pleasures. When the bridegroom sees the beloved face, at once the fear of separation certainly enters too; and if he hears the sweetest voice, he will think also that he will one day not hear it; and when he delights in the sight of her beauty, then most of all he shudders at the expectation of mourning. If he considers what is prized in youth and pursued by the foolish, the eye shining under its lids, the brow arching over the eye, the cheek in a sweet and graceful smile, the lip blooming with natural red, the hair gleaming with gold and deep, shining about the head in its varied braiding, and all that passing splendour, then certainly, if he has even a little power of reasoning, he thinks this in his soul too: that this beauty will one day dissolve and pass away, and turn into nothing, becoming loathsome and hideous bones instead of what now appears, bearing no trace, no memorial, no remnant of the present bloom. If he thinks of these and similar things, will he live in joy? Will he trust the good things he has as though they would always remain? Or is it clear from this that he will be perplexed as in the illusions of dreams, and will hold to life without trust, attending to what appears as to things not his own? You surely understand, if you have any insight into reality, that nothing that appears in life is as it appears; rather, life shows us one thing for another, like deceptive fancies, mocking those who gape after it with their hopes, and hiding itself under the error of appearances, until in its changes it is suddenly proved to be something other than the human hope that comes to the foolish through its deceit. Of what pleasure, then, will the pleasant things of life seem worthy to one who reckons these things? When will one who thinks thus truly perceive and rejoice in the goods he seems to have? Is he not always disturbed by fear of change, so that he has no sense of the enjoyment of what is present? I pass over omens and dreams and chance words and such nonsense, all watched for by vain custom and suspected of the worse. But the time of labour overtakes the young wife, and the event is thought to be not the birth of a child but the presence of death, and the death of the mother is expected in the birth. And often they have not been mistaken in this evil foreboding; but before celebrating the birthday feast, before tasting any of the goods they hoped for, they have at once changed their joy into lament. Still burning with affection, still at the height of their longing, not yet having had the sense of the sweetest things of life, they have been suddenly separated from all they held, as in the fancy of a dream. And what follows? The bridal chamber is plundered by the household as if by enemies; death is adorned with the tomb instead of the bridal chamber; there are useless callings on the dead and vain beatings of the hands, remembrances of the former life, curses against those who advised the marriage, reproaches against friends who did not prevent it; the parents are greatly blamed, whether they are alive or not; there is indignation against human life, accusation of the whole of nature, many reproaches and charges against the divine ordering itself, war with oneself, battle with those who give counsel; no hesitation in the most outrageous words or deeds. And often, when the passion prevails over them and reason is more fully swallowed up by grief, the tragedy has ended in a bitterer end, the survivor too being unable to outlive the misfortune. But not this; let us suppose the better: that she has escaped the danger of childbirth, and a child has been born to them, the very image of the bloom of its parents. What then? Is the occasion of grief lessened by this? Or has it not rather received additions? For they have their former fears, and have taken on also the fear for the child, lest something unpleasant should happen in its upbringing, lest some evil chance, lest some unwanted accident bring disease or deformity or some danger. And these are common to both; but who could number those peculiar to the wife? For to pass over these obvious ones known to all, the burden of pregnancy, the danger in childbirth, the toil of upbringing, her heart being torn in two with the one born, and, if she becomes the mother of several, her soul being cut into as many pieces as the number of her children, her feeling in her own inward parts whatever befalls them, and all such things known to all, what need is there to speak of them? But since, according to the divine oracle, she is not her own mistress, but has her turning toward the one who became her master through marriage, if she is left alone by him even for a little, as one separated from her head, she cannot bear the solitude, but takes even her husband’s short absence as an omen and a practice of widowed life. At once fear makes her despair of better hopes. And so her eye is fixed on the entrance, full of disturbance and alarm; her ear busies itself with those who whisper; her heart is struck and beaten by fear even before any news is announced; and a mere noise at the door, imagined or real, like a messenger of evil, suddenly shakes her soul. The things outside are perhaps favourable and worth no fear, but her fainting runs ahead of the message and turns her mind from pleasant thoughts to the opposite. Such is the life of the happy, not altogether worth much; for it cannot be compared with the freedom of virginity. And yet the discourse, running over it, has left out many of the gloomier things. For often she too, still young in body, still shining with bridal splendour, perhaps still blushing at the bridegroom’s coming and glancing at him with modesty, at the time when their longings happen to be warmer though held back by shame from showing themselves, is suddenly called a wretched widow, desolate, and all the rest … the brilliant and admired one is suddenly darkened by the misfortune falling upon her, which strips off her bridal adornment and wraps her in mourning. Then gloom instead of the brightness of the bridal chamber, wailing women raising their laments, hatred of those who try to soothe her grief, loathing of food, wasting of body, dejection of soul, a desire for death that often prevails even to death itself. And if the misfortune somehow ceases with time, again there is another misfortune, whether there are children or not. For if there are, they are certainly orphans and therefore pitiable, and through them the grief is renewed; if there are none, the memorial of the departed is gone root and all, and the evil is beyond consolation. I pass over the other things peculiar to widowhood. For who could count them all exactly? The enemies, the relatives: some trampling on her misfortune, others rejoicing in her desolation and watching with pleasure and an evil eye the house falling to ruin; the servants despising her; and all the other things that can be seen in abundance in such misfortunes. Because of these, many women have been driven by necessity to a second trial of similar evils, unable to bear the bitterness of those who mock them, as though avenging themselves on those who grieved them by their own misfortunes; while many, remembering what had happened, endured anything rather than fall a second time into like misfortunes. And if you want to learn the troubles of the more common life, listen to what women who have come to know life by experience say: how they call blessed the life of those who chose the life of virginity from the beginning and did not learn the better way through misfortune; for virginity is incapable of receiving all such evils. It does not lament orphanhood, it does not bewail widowhood; it is always with the incorruptible Bridegroom, always exults in the offspring of godliness, and sees the house that is truly its own continually flourishing with all the finest things, because the Master of the house is always present and dwelling in it. For it, death brings not separation but union with the one it longs for; for when it departs, then it is with Christ, as the Apostle says. But it would be time, since the life of the prosperous has been examined in part, to survey in the discourse the other lives too, to which poverty and misfortunes and the other calamities of human suffering are fixed, such as deformities and diseases and all such things that are allotted to human life. In all of these one who lives by himself either escapes the experience or bears the misfortune more easily, keeping his mind collected and not dragged about by cares for anything else; but one divided between wife and children often has no leisure even to groan over his own evils, since care for those dearest to him occupies his heart. Or perhaps it is superfluous to dwell on what is admitted. For if so much toil and misery is yoked to what seems good, what may one guess about the opposite? Surely any description in words falls short of the truth when it tries to bring their life before the eyes. But perhaps it is possible to show briefly the great unpleasantness of their life, in that, having been allotted a life opposite to those who seem to prosper, they also have griefs from the opposite causes. For the prosperous are troubled in life by death expected or present; but for these the misfortune is the postponement of death. Their life is opposite, but the dejection of both comes to the same end. So manifold and varied is the supply of evils from marriage. For children grieve alike both when they are born and when they are not hoped for, and again when they live and when they die. One man abounds in children but does not have enough to feed them; another has no heir to his lot after all his toils, and counts the misfortune of others among goods; each wishes to be what he sees the other grieving over. One’s beloved son has died; another’s profligate son has survived; both are pitiable, the one lamenting his son’s death, the other his life. I pass over jealousies and quarrels, arising from real facts or from suspicions, and the passions and misfortunes in which they end. For who could count them all exactly? But if you want to learn how full human life is of such evils, do not take up for me the ancient tales which gave the poets the plots of their dramas; for those are thought to be myths because of their extreme absurdity: the killings of children and eating of children, murders of husbands and slayings of mothers, slaughters of brothers and unlawful unions, and every kind of confusion of nature, which the tellers of ancient stories begin from marriages and end in such misfortunes. But leave all those, and look at the tragedies on the present stage of life, of which marriage is the producer for human beings. Go to the law courts, read the laws on these matters; there you will see the secrets of marriages. For as, when you hear physicians going through the various diseases, you learn the wretchedness of the human body, being taught of what and how many evils it is capable, so when you read the laws and learn the manifold lawless acts of marriages, against which they fix penalties, you are taught exactly what is proper to marriage. For neither does a physician treat diseases that do not exist, nor does a law cure evils that do not happen.
Chapter 4
4PG 46:337a–348a
Α ὀὶι πάντα τὰ κατὰ τὸν,βίον ἄτοπα, τὴν ἀρχὴν ἀπὸ τοῦ γάμου ἔχει ' ἐνζίῷ καί οἷος ὃ κάτᾱάλῆθείαν ἀποταξάμενος τῷ,βίῳ ἐστίν. ί Μᾶλλον δὲ τί χρὴ μικρολόγως τοῦ τοιούτου βίου τὴν ἀτοπίαν ἐλέγχειν, ἐν μόναις μοιχείαις, καὶ διαστάσεσι, καὶ ἐπιβουλαῖς περιορίζοντας τὴν τῶν συμι ς φορῶν,ἀρίθμησινς δοκεῖ γάρ μοι τῷ ὑψηλοτέρῳ καὶ ἀληθεστέρῳ λόγῳ, πᾶσα ἡ τοῦ βίοῠ κακία, ἠ πᾶσι. πράγμασι καὶ ἐπιτηδεύμασιν ἐνθεωρουμένη, μηδεμίαν εὑρίσκειν ἀρχὴν κατά τῆς τοῦ ἀνθρώπου ζωῆς, εἰ τις ἐαυτὸν-μὴ ὑπαγάγοι τῇ ἀνάγκῃ τοῦ βίου τούτου. Οὕτω δὲ ἡμῖν ή ἀλήθεια τοῦ λόγουφανερωθήσεται. '0 τὴν τοῦ βίου τούτου ἀπάτην κατανοήσας καθαρῷ τῷ τῆς ψυχῆς ὀφθαλμῷ, καὶ ὑψηλότερος τῶν ἐνταῦθα σπουδαζομένων γενόμενοςʼ καὶ, καθώς φησιν 6 Ἀπόστολος, καθάπερ τινὰ δυσώδη σκύβαλα πάντα περιορῶν, καὶ τρόπον τινὰ τοῦ βίου παντὸς διὰ τῆς τοῦ γάμου ἀναχωρήσεως ἐαυτὸν ἐξοικίσας, οὐδεμίαν ἔχει κοινωνίαν πρὸς τὰ κακὰ τὰ ἀνθρώπινα ·-πλεονεξίαν λέγω καὶ φθόνον, ὀργήν τε καὶ μῖσος, καὶ κενῆς δόξης ἐπιθυμίαν, καὶ τὰ ἄλλα-ὃσα τοιούτου γένους ἐστίνʼ. Πάντων δὲ τῶν τοιούτων τὴν ἀτέλειαν ἔχων, καὶ διὰ πάντων ἐλευθεριάζων καὶ εἰρηνεύων τῷ βίῳ, οὐκ ἐστιν ἐφʼ ᾧτε φιλονεικήσει τοῖς γειτνιῶσι τὸν φθόνον, οὐδενὸς τῶν τοιούτων ἁπτόμενος, οἷς 6 φθόνος ἐν τῇ ζωῇ περιφύεται ' παντὸς γὰρ τοῦ κόσμου τὴν ἑαυτοῦ ζωὴν ὑπεράρας, καὶ μόνον τίμιον ἐαυτῷ κτῆμα νομίζων τὴν ἀρετὴν, ἄλυπόν τινα καὶείρηνικὸν καὶ, ἄμαχον βιοτεύσει βίον. Τῆς γὰρ ἀρετῆς ἡ κτῆσις, κᾶν πάντες μετέχωσιν αὐτῆς ἄνθρωποι, κατά τὴν ἑαυτοῦ δύναμιν ἕκαστος, ἀεὶ πλήρης τοῖς ἐπιθυμοῦσίν ἐστιν ο οὐ κατὰ τὴν ἐπὶ γῆςί κτῆσιν, ἦνʼδιαιροῦντες εἰς τμής ματα, ὅσον ἂν προσθῶσι τῇ μιᾷ μερίδι, τοσοῦτον ὑφείλοντο τῆς ἐτέρας, καὶ πλεονασμὸς τοῦ ἐνὸς, ἐλάττωσίς ἐστι τοῦ συμμετέχοντος. Ὅθενκαὶ αί περὶ τοῦ “ πλείονος μάχαι, διὰ τὸ πρὸς τὸ ἐλαττοῦσθαι μῖσος τοῖς ἀνθρώποις συνίστανται ν ἐκείνου δὲ ἀνεπίφθονός ἐστιν ή πλεονεξία τού κτήματος, καὶ 6 τὸ πλεῖον ἀρπάσας, οὐδεμίαν ἤνεγκε ζήμίαν τῷ μετασχεῖν ἀξιοῦντι τῶν ἴσων · ἀλλʼ ὅσον ἐστί τις χωρητικὸς, αὑτός τε πληροῦται τῆς ἀγαθῆς ἐπιθυμίας, καὶ 6 πλοῦτος τῶν ἀρετῶν ἐν τοῖς προλαβοῦσιν ού καταναλίσκεται. 'U _ τοίνυν πρὸς τοῦτον ἀποβλέπων τὸν βίον, καὶ-τὴν ἀρετὴν ἐαυτῷ θησαυρίζων, ἢν οὐδεὶς ὅρος ἀνθρώπινος περιγράφεις ἄρακαταδέξεταί ποτε πρός τι τῶν ταπεινῶν καὶ πεπατημένων τὴν ἐαυτοῦ ψυχὴν ἐπιο κλῖναι ; ἆρα θαυμάσεται τὸν γήϊνον πλοῦτον, ἢ δυναστείαν ἀνθρωπίνην, ἦᾶλλο τι τῶν ὑπʼ ἀνοίας σπουδαζομένων; Ei μὲν γάρ τις ἔτι περὶ ταῦτα διάο κειται ταπεινῶς, ἐξω τοῦ τοιούτου amatr) χοροῦ, καὶ οὐδὲν πρὸς τὸν ἡμέτερον ἕξει λόγον εί δὲ τά ἄνω φρονεῖ, καὶ συμμετεωροπορεί τῷ Θεῷ, ὑψηλότερος πάντως τῶν τοιούτων ἐστὶν, οὐκ ἔχων τὴν κοινὴν ἀφορμὴν τῆς περὶ ταῦτα πλάνης, τὸν γάμον λέγω · τοῦ γὰρ ὑπὲρ τοὺς ἄλλους θέλειν εἷναι,τὺ χαλεπὸν τοῦτο πάθος, ἡ ὑπερηφανία, ὃ δὴ μάλιστα σπέρμα τις εἰπὼνῆρίζαν πάσης τῆς κατά τὴν ἁμαρτίαν ἀκάνθης, τοῦ εἰκότος οὐχ ἁμαρτήσεται, τοῦτο μάλιστα ὲκ τῆς αἰτίας τοῦ γάμου τὴν ἀρχὴν ἔχει. Οὐ γὰρ ἔστιν ὡς ἐπὶ τὸ πολὺ, τὸν πλεονέκτην μὴ τοὺς πέλας ὲπαιτιᾶσθαι, ἢ τὸν δοξομανῆ καὶ φιλότιμον μὴ είς τὺ γένος ἀνενεγκεῖν τοῦ κακοῦ τὴν αἰτίαν · ὡς ἂν μὴ ἐλάττων δοκοίη τῶν πρὸ αὐτοῦ γεγονότων, καὶ ἵνα μέγας τοῖς μετά ταῦτα νομίζοιτο, καταλιπών τινα τοῖς ἐξ αὑτοῦ διηγήματα ο ὡσαύτως δὲ καὶ τὰ λοιπὰ ὅσα ψυχῆς ἐστιν ἀρρωστήματα, φθόι νος, καὶ μνησικακία, καὶ μῖσος, καὶ εί τι τοιοῦτον ἓτερον, της αθτῆςαίτίαςήρτ-ηται. Πάντα γὰρ ταῦτα τοῖς περὶ τὸν βίον τοῦτο[ν] ἐπτοημένοις συμπολιτεύεταιο ὧν 6 ἔξω γενόμενος, καθάπερ ὲπί τινος ὑψηλῆς σκοπιᾶς πόρρωθεν ἐποπτεύων τὰ ἀνθρώπινα πάθη, olκτείρει τῆς τυφλότητος τοὺς τῇ τοιαύτῃ ματαιότητι δεδουλωμένους, καὶ μέγα κρίνοντας τὴν τῆς σαρκὸς εὐπραγίαν. Ὅταν γάρ τινα τῶν ἀνθρώπων ὲπί τινι τῶν κατὰ βίον ἴδῃ περίβλεπτον, ἀξιώμασιν, ἢ πλού τοις, ἢ δυναστείαις κομῶντα, καταγελᾷ τῆς ἀνοίας τῶν διὰ ταῦτα πεφυσημένων, κα) ἀριθμεῖ τὸν μήκιστον χρόνον τοῦ ἀνθρωπίνου βίου, κατὰ τὴν εἰρημένην ὐπὺ τοῦ Ψαλμῳδοῦ προθεσμίαν εἶτα παραμειτρῶν τοῖς ἀπείροις αίῶσι τὸ ἀκαριαῖον τοῦτο διᾴστη μα, ἐλεεῖ τῆς χαυνότητος τὸν ἐπὶ τοῖς οὕτω γλίσχροις καὶ ταπεινοῖς καὶ προσκαίροις τὴν ψυχὴν ἐπαιρόμενον. Τί γὰρ ἄξιόν ἐστι μακαρισμοῦ τῶν ἐνταῦθα η τιμὴ, τὸ παρά πολλοῖς σπουδαζόμενον; Ἐπεὶ δὴ τί πλέον τοῖς τετιμημένοις προστίθησις διαμένει γάρ θνητὸς 6 θνητὸς, κᾶν τιμᾶται, κᾶν μή. Ἦ τὸ πολλά πλέθρα κεκτῆσθαι γῆς; Τοῦτο δὲ είς τί πέρας χρηστὸν καταλήγει τοῖς κτησαμένοις, ἐκτὸς τοῦ οἴεσθαι τὸν ἀνόη· τον ἑαυτοῦ εἶναι τὰ μηδὲν προσήκοντα; ἀγνοεῖ γὰρ. ὡς ἔοικεν, ὑπὸ πολλῆς λαιμαργίας, ὅτι τοῦ Κυρίον μέν ἐστιν ἡ γῆ ἀληθῶς, καὶ τὸ πλήρωμα αὐτῆς. Βασιλεὺς γὰρ πάσης τῆς γῆς 6 Θεός · τοῖς δὲ ἀνθρώ· ποις τὸ τῆς πλεονεξίας πάθος ψευδώνυμον τῆς xuριότητος τὴν προσηγορίαν δίδωσι τῶν οὐδὲν προσηκόντων. Ἦ μὲν γάρ γῆ, καθώς φησιν ὁ σοφὸς Ἐκκλησιαστὴς, είς τὸν αίῶνα ἔστηκε, πάσαις ὑπηρετοῦσα ταῖς γενεαῖς, καὶ ἄλλοτε ἄλλους τοὺς κατʼ atiτὴν γινομένους ἐκτρέφουσα. Οἱ δὲ ἄνθρωποι οὐδὲ ἑαυτῶν ὅντες κύριοι, ἀλλὰ πρὸς τὸ to": ἄγοντος βούλημα, ὅτε οὐκ ἴσασιν, είς τὴν ζωὴν περιιόντες, κξὶ ὅτε μὴ βούλονται, πάλιν αὐτῆς χωριζόμενοι, ὑπὸ τῆς πολλῆς ’ματαιότητος κυριεύειν οἴονται αὐτῆς, οἱ κο.τά καιροὺς γινόμενοί τε καὶ ἀπολλύμενοι,τῆς ἀεὶ μενοι)-ἱ σης. '0 οὖν ὲπεσκεμμένος ταῦτα, καὶ διὰ τοῦτο πξηί ριφρονῶν ὅσα τίμια τοῖς ἀνθρώποις νομίζεται] figat τῆς edas ζωῆς ἔχων τὸν ἔρωτα, 6 εἰδὼς ἔτι πάσα σὰρξ χόρτος, καί. πᾶσα δόξα ἀνθρώπου ἄνʼ θος χόρτου, πότε σπουδῆς ἄξιον τὸν χόρτον οἱήσῗξξι τὸν ’σήμερον ὄντα, καὶ αὔριον οὐκ ἐσόαενον; Οἵδε γὰρὸ δπσκεμμένοζ τὰ θεῖα καλῶς, ὅτι οὺ τὰ ἁνθρῶίιξινα μόνον οὐκ ἔχει τὺ πάγιον. ἀλλʼ ὡς οὐδὲ τοῦ κόσμοι) iuvre; εἰς τὺ διηνεκὲς ἠρεμήσοντος, διὰ τοῦτοὼς ἀλλοτρίας καὶ προσκαίρου ταύτης ὑπερορᾷ τῆς ζωῆς) ἐπειδὴ ὸ οὒρανὺς καὶ ὴ γῆ παρελεύσεται, κατὰ τὴν τοῦ Σωτῆρος φωνὴν, καὶ πάντα τὴν μεταστοιχεῐωσιν ἀναγκαίως ἐκδέχεται. Διὰ τοῦτο, ἓως ἐστὶν ἐν τῷ σκήνει, καθώς φησιν ὁ Ἀπόστολος, τὸ πρόσκαιρον ἐνδεικνύμενος, βαρούμενος τὴν παροῦσαν ζωὴν, τῷ μακρύνεσθαι αὐτῷ τὴν παροικιαν ταύτην ὀδύρεται, ὥσπερ καὶ ό Ψαλμῳδὸς ὲν ᾠδαῖς eatur; λέγων “min-rat. Ὄντως γὰρ ὲν σκότει βιοτεύουσιν οἱ μετὰ τῶν σκηνωμάτων τούτων τῇ ζωῇ παροικοῦντες. Οὗ χάριν στενάξας ὁ Προφήτης πρὸς τὴν παράτασιν τῆς παροικίας, ι Οῐμοι, ι φησιν, ι ὅτι ὴ παροικία μου “suumiqu Ι ι έκότει δὲ ἰτὴν αἰτίαν-τῆς ’κατηφείας ταύτης ἀνέθηκε. Τὸ γὰρ σκότος τῇ Ἐΰραῖδι φωνῇ meam ὀνομάζεσθαι μεμαθήκαμεν · ἦ γὰρ ὡς ἀληθῶς, καθάπερ depacqu τινὶ. νυκτερινῇ κεκρατημένοι οἱ ἂνθρωποι, οὕτω πρὸς τὴν τῆς ἀπάτης ἐπίγνωσιν ἁμβλυωποῦσινσ οὐκ εἰδότες ὅτι πάντα ὅσα τίμια ὲν τῇ ζωῇ-ταύτῃ vmpth καὶ ὅσα πρὶς τὸ ἐναντίον ὑπείληπται, ὲν μόνῃ τῇ ὑπολήψει τῶν ἀνοήτων ὑφέστηκεν· αὐτὰ δὲ ἐφʼ ἑαυτῶν ἐστιν οὐδαμῆ οὐδέν -οὺ δυσγένειά τις, οὐκ εὐδοκίμησις γένους, οὐ δόξα, οὐ finitivam, οὗ τὰ παλαιὰ διηγήματα, οὐχ ὁ ἐπὶ τοῖς ἔσκοξῶσι τῦφος, οὐ τὸ κρατεῖν ἑτέρων, οὐ τὸ ὑποχείριον εἶναι ο πλοῦτοι τε καὶ τρυφαὶ, καὶ πενίαι xit ἁτωρῖαι, καὶ πᾶσαι αἱ τοῦ βίου ἀνωμαλίαι, τοῖς μιν ἀπαιδεύτοις πάμπολυ διαφέρειν δοκοῦσιν, ὅταν ἠεοῆν Μιῷνται τῶν τοιούτοιν κριτήριον. lz'ov, καθάπερ τις κυβερνήτης ἀγαθὸς πρὸς τὸν ἄνω σκοπὸν διευθύνων τὸ σκάφος. ’0 δὲ παχὺς τὴν διὰ· νοιαν, καὶ κάτω βλέπων, καὶ συγκεκυφὼς τῇ ψυχῇ πρὸς τὰ ἡδέα τοῦ σώματος, καθάπερ πρὸς τὴν νομὴν τὰ βοσκήματαημόνῃ τῇ γαστρὶ καὶ τοῖς μετὰ γαστέρα ζῶν, ἀπηλλοτριωμένος τοῦ ’Θεούτῆς ζωῆς, καὶ ξένος τῶν διαθηκῶν τῆς ἐπαγγελίας, οὐδὲν ἕτερον ἀγαθὸν εἶναι νομίζων, ἢ τὸ ἡσθῆναι διὰ τοῦ σώματος, οὗτός ἐστιν, καὶ πᾶς 6 τοιοῦτος, 6 ἐν σκότει διατούτῳ κακῶν εὑρέτης· ἐν τούτοις γὰρ καὶ πλεονεξία, καὶ παθῶν ἀκολασία. καὶ ήπρρς τὰς ἡδονὰς ἀμευτρία, φιλαρχία τε πᾶσα, καὶ κενῆς δόξης ἐπιθυμία, καὶ 6 inrito; ὅμιλος τῶν συνοικούντων παθῶν τοῖς ἀνθρώποις. Ἔχεται γάρ πως ἐν τοῖς κακοῖς τοῦ ἐτέρου τδ ἕτερον, καὶ ᾧπερ ἂν τὸ ἐν παραγένηται, καὶ τὰ λοιπὰ καθάπερ ὑπό τινος φυσικῆς ἀνάγκης ἑλκόμενα, συνεισέρχεται πάντως. Οἷον ἐν ἁλύσει γίνεται, τῆς ἀρχῆς ἐπισπασθείσης, οὐδὲ τὰς λοιπὰς ἠρεμεῖν τῆς ἁλύσεως ἀγκύλας δυνατόν ἐστιν, ἀλλʼ ή κατὰ τὸ ἕτερον πέρας τῆς ἁλύσεως ἀγκύλη συνεκινήθη τῇ πρώτῃ, κατὰ τδ ἀκόλουθον ἀεὶ καὶ προσεχὲς ἀπο τοῦ πρώτου διὰ τῶν παρακειμένων τῆς κινήσεως προϊούσης · οὕτως ἐμπέπλεκται καὶ συμπέφυκεν ἀλλήλοις τὰ ἀνθρώπινα πάθη, καὶ διʼ ἐνὸς τοῦ ἐπικρατήσαντος, καὶ 6 λοιπὸς τῶν κακῶν ὁλκὸς συνεισέρχεται-τῇΙψυχῇτ Καὶ-,εί χρή· σοι διαγράφειν τὴν πονηρὰν ταύτην ἅλυσιν, ὑπόθου τινὰ διά τινος ήδοο νῆς τοῦ κατὰ τὴν κενοδοξίαν ἡττηθῆναι πάθους ἀλλὰ τῇ κενοδοξία καὶ ή τοῦ πλείονος ἔφεσις συνηκοο λούθησεν· ού γὰρ ἐστι πλεονέκτην,γενέςθαιν μὴ ἐκείνης ἐπὶ τὸ πάθος χειραγωγούσης. Εἶτα ή τοῦ πλεονεκτεῖν και ’προέχειν eat-tenuian oprtuéédmst πρὸς τὸ ὁμόφυλον, ἦ πρὸς τὸ ὑποχείριον τὴν ὑπερη· φανίαν, ἢ πρὸς τὸ ὑπερέχον τὸν φθόνον ο φθόνου δὲ ἀκόλουθος ή ὑπόκρισις γίνεται ' ἐκείνης ή πικρία, ταύτης ή μισανθρωπία ο τούτων, ἁπάντων τὸ τέλος κατάκρισις, είς γέενναν καὶ σκότος καὶ πῦρ καταλήγουσα.’ ’. ' ‘ ’ ) Ὁρᾷς τὸν ὁλκὸν τῶν κακῶν, ὅπως ἐνὸς τὰ πάντα τοῦ κατὰ τὴν ἡδονήν ἐξέρχεται πάθους; Ἐπειδὴ οὖν ἅπαξ εἰσῆλθεν είς τὸν βίονή ἀκολουθία τῶν τοιούτων παθῶν, μίαν ὁρῶμεν ἐκ τῆς τῶν θεοπνεύστων Γραο φῶν συμβουλῆς τὴν διέξοδον τούτων, τὸ χωρισθῆναι τοῦ τοιούτου βίου. τοῦ συνημμένην ἔχοντος ἐν ἐαυτῷ, τὴν τῶν ἀνιαρῶν ἀκολούθησιν· οὐκ ἔστι γὰρ, ἐν Zoδόμοις φιλοχωρήσαντα, διαφυγεῖν τὴν τοῦ πυρὸς ἐπομβρίαν· ούδέ τὸν ἐξω Σοδόμων γενόμενον, εἶτα πάλιν ἐπιστραφέντα πρὸς τὴν ἐρήμωσιν ταύτης, μὴ παγῆναι στήλην ἁλός ’ ἀλλʼ οὐδὲ τῆς Αἰγυπτίων δουλείας ἀπαλλαγήσεται, 6 μὴ καταλιπὼν τὴν Myuπτον, τὴν ὑποβρύχιον λέγω ταύτην ζωὴν, καὶ διαβὰς οὐχὶ τὴν Ἐρυθρὰν ἐκείνην, αλλὰ τὴν μέλαιναν ταύτην καὶιςοφώδη τοῦ βίουνθάλασσανο εἰδὲ, καθώς motio Κύριος, ἐὰν μὴ ἐλευθερώσῃ ἡμᾶς ἡ ἀλήθεια, τῷ κακῷ τῆς δουλείας ὲναπομένομεν, πῶς ἐστιν ὲν τῇ ἀληθείᾳ γενέσθαι τδν ζητοῦντα ψεῦδος, καὶ ὲν τῇ πλάνῃ τοῦ βίου ἀναστρεφόμενον ; πῶς δέ τις τὴν δουλείαν ἀποδράσει, ὁ ταῖς ἀνάγκαις τῆς φύσεως ὑποχείριον δοὺς τὴν ἰδίαν ζωήν; Γνωριμώτερος δʼ ἂν γένοιτο ἡμῖν διὰ τινος παραδείγματος ὁ περὶ τούτων λόγος.Ὠσπερτις ποταμὸς χειμέριος ῥεύματι τραχυνόμενος, καὶ κατὰ τὴν ἑαυτοῦ φερόμενος φύσιν, ξύλα τε καγλίθους, καὶ πᾶν τὺ παρατυχὸν ὑπολαμβάνων τῷίρείθρῳ, μόνοις τοῖς κατʼ αὑτὸν γινομένοις σφαλερὸς καὶ κινδυνώδης ἐστὶ, τοῖς δὲ πόρρωθεν αὐτὸν φυλασσομένοις εἰκῆ ῥεῖ · οὕτω καὶ τὴν τοῦ βίου ταpaxqu κατʼ αὐτὴν γεγονὼς μόνος ὑφίσταται, ’καὶ μόνος ἀναδέχεται καθʼ ἑαυτοῦ τὰ πάθη, ἅπερ ἂνὴ φύσις ἀκολούθως ἑαυτῇ ῥέουσα τοῖς διʼ αὐτῆς πορευομένοις ἀναγκαίως ἐπάγεται, διά τῶν τοῦ βίου κακῶν ἐπικλύζουσα. Εἰ δέ τις καταλίποι τὸν χείμαρροντοῦτον, ὥς φησιν ή Γραφὴ, καὶτὸ ὕδωρ τὸ ἀνυπόστατον, ἔξω πάντως ἔσται, κατὰ τὴν τῆς ᾠδῆς ἁκοῖουοίανίτῆς θήρας τῶν ὀδόντων τοῦ βίον, καθάπερ στρουθίον τῷ τῆς ἀρετῆς πτερῷ διαπτὰς τὴν παγίδα. Ἐπειδὴ γὰρ, κατὰ τὺ ῥηθὲν ἡμῖν ἐπὶ τοῦ χειμάρρου ὑπόδειγμα, παντοίαις ταραχαῖς, και ἀνωμαλίαις πλημμύρων ὁ ἀνθρώπινος βίος ἀεὶ φέρεται, κατὰ τοῦ πρανοῦς τῆς φύσεως προχεόμενος, καὶ οὐδὲν ἕστηκε τῶν ὲν αὑτῴ ” σπουδαζομένων, οὐδὲ ἀναμένει τὴν πλησμονὴν τῶν ἐπιθυμούντων αὐτῶν· πάντα δὲ τὰ προσπίπτοντα ὁμοῦ τε προάήγγιὰε, καί Οίγοντα παρέδραμε, καὶ τὸ ἀεὶ παρὸν τῷ σφοδρῷ τῆς παρόδου διαφεύγει τὴν αἵσθησιν, ὑπὸ τῆς κατόπιν ἐπιρροῆς τῶν ὀφθαλμῶν ἀρπαζομένων· διὰ τοῦτο λυσιτελὲς ἂν εἴη adpeto τοῦ τοιούτουρεύματος ἑαυτοὺς ἀνέχειν, ὡς ἂν μὴ τῶν ἀπάτων περιεχόμενοι, τῶν ἀεὶ ἑστώτων ὀλιγωρήσαιμεν. Πῶς γὰρ ἐστι τὸν προσπαοοῦντά τινι τῶν ἐν τῷ> βίῳ τούτῳ, διὰ τέλους ἔχειν τὸ ποβούμενονς Τί τῶν μάλιστα σπουδαζομένων εἰσαεὶ ’παραμένει τοιοῦτονς ποεα νεότητος ἀκμή; τίς δυνάμεως ἢμορφῆς εὔμοιρῐα ; τίς πλοῦτος ; ποία Erigat; τίς δυναστεία; Οὐ πάντα τὰ τοιαῦτα μικρὸν ἀνθήσαντα χρόνον, πάλιν ἀῇρῤύη, καὶ πρὸς τὴν ἐναντίαν ἐπωνυμίαν μετέπεσες Τίς ἐνὶῦἱω διαπαντὸς τῇ γνεὸτητῃ τίνι διήρκεσε διατέλους ή·δύναμις; Τὸ δὲ τοῦ κάλλους ἄνθος ἄρʼ οὐχὶ καὶ αὐτῶν τῶν κατὰ τὸ ἔαρ προφαινομένων ὠκυμορώτερον ἡ φύσις ὲποίησε;Τὰ μὲν γὰρ τῆς ὥρας ἐπιλαβούσης ἐβλάστησε, καὶ μικρὸν ἀπανθήσαντα χρόνον, πάλιν ἀνέζησε· καὶ πάλιν ἀπερρύη. καὶ παλινὲκύμασεααὶ τὺ νῦν κάλλος καὶ είς νεότητα _ ἔδειξε. Τὸ δὲ ἀνθρώπινον ἄνθος ἃπαξή φύσις κατὰ τὸ εαρʼτῆς νεότητος δείξασα, εἶτα ἀπέσβεσε, τῷ χειμῶνι τοῆε γήρως ὲναφανίσασα · ὡσαύτως καὶ τὰ ἄλλα πάντα πρδς- καιρὸν τὴν τῆς σαρκὸς αἴσθησιν ἀπατήσαντα, εἶτα ’παρέδραμε καὶ συνεκαλύφβη τῇ λήθῃ. Ἐπεὶ οὖν αἱ cora-"atat μεταδολαὶ κατὰ τινα τῆς φύσεως ἀνάγκην συμβαίνουσαι, λυποῦσι πάντως τὸν ἐν προσπαθείᾳ γενόμενον, μία τῶν τοιούτων κακῶν ἐστιν ἀποφυγὴ, τὸ μηδενὶ τῶν μεταβαλλομένων τῇ ψυχῇ προστεθῆναι, ἀλλʼ ὡς ἐστι δυνατὸν, χωρισθῆναι πάντα τὸν βίον τὸν ἐμπαθῆ τε ’κᾶι σάρκίνον ὁμιλίας· μᾶλλον δέ καὶ τῆς πρὸς τὸ σῶμα τὸ ἐαυτοῦ συμπαθείας ἔξω γενέσθαι, ὡς ἂν μὴ κατὰ σάρκα βιοὺς, ὑπεύθυνος γένηται ταῖς ἐκ τῆς σαρκὸς συμφοραῖς τοῦτο δέ ἐστι τὸ μόνῃ τῇ ψυχῇ ζῇν, καὶ μιμεῖσθαι κατὰ τὸ δυνατὸν τὴν τῶν ἀσωμάτων δυνάμεων πολιτείαν ἐνῇ οὔτε γαμοῦσιν οὕτε γαμίσκονται· ἀλλʼ ἔργον αὐτοῖς καὶ κατόρθωμα τὸ θεωρεῖν τὸν Πατέρα τῆς ἀφθαρσίας ἐστὶ, καὶ πρὸς τὸ ι ἀρχέτυπον κάλλος τὴν ίδίαν καλλωπίζειν μορφὴν διὰ τῆς ἐνδεχομένης μιμήσεως.
A oii panta ta kata ton,bion atopa, tēn archēn apo tou gamou echei ' enziǭ kai hoios ho kataalētheian apotaxamenos tǭ,biǭ estin. i Mallon de ti chrē mikrologōs tou toioutou biou tēn atopian elenchein, en monais moicheiais, kai diastasesi, kai epiboulais periorizontas tēn tōn symi s phorōn,arithmēsins dokei gar moi tǭ hypsēloterǭ kai alēthesterǭ logǭ, pasa hē tou biou kakia, ē pasi. pragmasi kai epitēdeumasin entheōroumenē, mēdemian heuriskein archēn kata tēs tou anthrōpou zōēs, ei tis eauton-mē hypagagoi tę̄ anankę̄ tou biou toutou. Houtō de hēmin ē alētheia tou logouphanerōthēsetai. '0 tēn tou biou toutou apatēn katanoēsas katharǭ tǭ tēs psychēs ophthalmǭ, kai hypsēloteros tōn entautha spoudazomenōn genomenosʼ kai, kathōs phēsin 6 Apostolos, kathaper tina dysōdē skybala panta periorōn, kai tropon tina tou biou pantos dia tēs tou gamou anachōrēseōs eauton exoikisas, oudemian echei koinōnian pros ta kaka ta anthrōpina ;-pleonexian legō kai phthonon, orgēn te kai misos, kai kenēs doxēs epithymian, kai ta alla-hosa toioutou genous estinʼ. Pantōn de tōn toioutōn tēn ateleian echōn, kai dia pantōn eleutheriazōn kai eirēneuōn tǭ biǭ, ouk estin ephʼ hǭte philoneikēsei tois geitniōsi ton phthonon, oudenos tōn toioutōn haptomenos, hois 6 phthonos en tę̄ zōę̄ periphyetai ' pantos gar tou kosmou tēn heautou zōēn hyperaras, kai monon timion eautǭ ktēma nomizōn tēn aretēn, alypon tina kaieirēnikon kai, amachon bioteusei bion. Tēs gar aretēs hē ktēsis, kan pantes metechōsin autēs anthrōpoi, kata tēn heautou dynamin hekastos, aei plērēs tois epithymousin estin o ou kata tēn epi gēsi ktēsin, ēnʼdiairountes eis tmēs mata, hoson an prosthōsi tę̄ mią meridi, tosouton hypheilonto tēs eteras, kai pleonasmos tou enos, elattōsis esti tou symmetechontos. Hothenkai ai peri tou “ pleionos machai, dia to pros to elattousthai misos tois anthrōpois synistantai n ekeinou de anepiphthonos estin ē pleonexia tou ktēmatos, kai 6 to pleion arpasas, oudemian ēnenke zēmian tǭ metaschein axiounti tōn isōn ; allʼ hoson esti tis chōrētikos, hautos te plēroutai tēs agathēs epithymias, kai 6 ploutos tōn aretōn en tois prolabousin ou katanalisketai. 'U _ toinyn pros touton apoblepōn ton bion, kai-tēn aretēn eautǭ thēsaurizōn, ēn oudeis horos anthrōpinos perigrapheis arakatadexetai pote pros ti tōn tapeinōn kai pepatēmenōn tēn eautou psychēn epio klinai ? ara thaumasetai ton gēïnon plouton, ē dynasteian anthrōpinēn, ēallo ti tōn hypʼ anoias spoudazomenōn? Ei men gar tis eti peri tauta diao keitai tapeinōs, exō tou toioutou amatr) chorou, kai ouden pros ton hēmeteron hexei logon ei de ta anō phronei, kai symmeteōroporei tǭ Theǭ, hypsēloteros pantōs tōn toioutōn estin, ouk echōn tēn koinēn aphormēn tēs peri tauta planēs, ton gamon legō ; tou gar hyper tous allous thelein heinai,ty chalepon touto pathos, hē hyperēphania, ho dē malista sperma tis eipōnērizan pasēs tēs kata tēn hamartian akanthēs, tou eikotos ouch hamartēsetai, touto malista ek tēs aitias tou gamou tēn archēn echei. Ou gar estin hōs epi to poly, ton pleonektēn mē tous pelas epaitiasthai, ē ton doxomanē kai philotimon mē eis ty genos anenenkein tou kakou tēn aitian ; hōs an mē elattōn dokoiē tōn pro autou gegonotōn, kai hina megas tois meta tauta nomizoito, katalipōn tina tois ex hautou diēgēmata o hōsautōs de kai ta loipa hosa psychēs estin arrōstēmata, phthoi nos, kai mnēsikakia, kai misos, kai ei ti toiouton heteron, tēs athtēsaitiasērt-ētai. Panta gar tauta tois peri ton bion touto[n] eptoēmenois sympoliteuetaio hōn 6 exō genomenos, kathaper epi tinos hypsēlēs skopias porrōthen epopteuōn ta anthrōpina pathē, olkteirei tēs typhlotētos tous tę̄ toiautę̄ mataiotēti dedoulōmenous, kai mega krinontas tēn tēs sarkos eupragian. Hotan gar tina tōn anthrōpōn epi tini tōn kata bion idę̄ periblepton, axiōmasin, ē plou tois, ē dynasteiais komōnta, katagelą tēs anoias tōn dia tauta pephysēmenōn, ka) arithmei ton mēkiston chronon tou anthrōpinou biou, kata tēn eirēmenēn ypy tou Psalmǭdou prothesmian eita parameitrōn tois apeirois aiōsi to akariaion touto diąstē ma, eleei tēs chaunotētos ton epi tois houtō glischrois kai tapeinois kai proskairois tēn psychēn epairomenon. Ti gar axion esti makarismou tōn entautha ē timē, to para pollois spoudazomenon? Epei dē ti pleon tois tetimēmenois prostithēsis diamenei gar thnētos 6 thnētos, kan timatai, kan mē. Ē to polla plethra kektēsthai gēs? Touto de eis ti peras chrēston katalēgei tois ktēsamenois, ektos tou oiesthai ton anoē; ton heautou einai ta mēden prosēkonta? agnoei gar. hōs eoiken, hypo pollēs laimargias, hoti tou Kyrion men estin hē gē alēthōs, kai to plērōma autēs. Basileus gar pasēs tēs gēs 6 Theos ; tois de anthrō; pois to tēs pleonexias pathos pseudōnymon tēs xuriotētos tēn prosēgorian didōsi tōn ouden prosēkontōn. Ē men gar gē, kathōs phēsin ho sophos Ekklēsiastēs, eis ton aiōna estēke, pasais hypēretousa tais geneais, kai allote allous tous katʼ atitēn ginomenous ektrephousa. Hoi de anthrōpoi oude heautōn hontes kyrioi, alla pros to to": agontos boulēma, hote ouk isasin, eis tēn zōēn periiontes, kxi hote mē boulontai, palin autēs chōrizomenoi, hypo tēs pollēs ’mataiotētos kyrieuein oiontai autēs, hoi ko.ta kairous ginomenoi te kai apollymenoi,tēs aei menoi)-hi sēs. '0 oun epeskemmenos tauta, kai dia touto pxēi riphronōn hosa timia tois anthrōpois nomizetai] figat tēs edas zōēs echōn ton erōta, 6 eidōs eti pasa sarx chortos, kai. pasa doxa anthrōpou anʼ thos chortou, pote spoudēs axion ton chorton hoiēsïxxi ton ’sēmeron onta, kai aurion ouk esoaenon? Hoide garo dpskemmenoz ta theia kalōs, hoti ou ta hanthrōiixina monon ouk echei ty pagion. allʼ hōs oude tou kosmoi) iuvre? eis ty diēnekes ēremēsontos, dia toutoōs allotrias kai proskairou tautēs hyperorą tēs zōēs) epeidē o ouranys kai ē gē pareleusetai, kata tēn tou Sōtēros phōnēn, kai panta tēn metastoicheiōsin anankaiōs ekdechetai. Dia touto, heōs estin en tǭ skēnei, kathōs phēsin ho Apostolos, to proskairon endeiknymenos, baroumenos tēn parousan zōēn, tǭ makrynesthai autǭ tēn paroikian tautēn odyretai, hōsper kai o Psalmǭdos en ǭdais eatur? legōn “min-rat. Ontōs gar en skotei bioteuousin hoi meta tōn skēnōmatōn toutōn tę̄ zōę̄ paroikountes. Hou charin stenaxas ho Prophētēs pros tēn paratasin tēs paroikias, i Oimoi, i phēsin, i hoti ē paroikia mou “suumiqu I i ekotei de itēn aitian-tēs ’katēpheias tautēs anethēke. To gar skotos tę̄ Eÿraidi phōnę̄ meam onomazesthai memathēkamen ; ē gar hōs alēthōs, kathaper depacqu tini. nykterinę̄ kekratēmenoi hoi anthrōpoi, houtō pros tēn tēs apatēs epignōsin hamblyōpousins ouk eidotes hoti panta hosa timia en tę̄ zōę̄-tautę̄ vmpth kai hosa pris to enantion hypeilēptai, en monę̄ tę̄ hypolēpsei tōn anoētōn hyphestēken; auta de ephʼ heautōn estin oudamē ouden -ou dysgeneia tis, ouk eudokimēsis genous, ou doxa, ou finitivam, hou ta palaia diēgēmata, ouch ho epi tois eskoxōsi typhos, ou to kratein heterōn, ou to hypocheirion einai o ploutoi te kai tryphai, kai peniai xit hatōriai, kai pasai hai tou biou anōmaliai, tois min apaideutois pampoly diapherein dokousin, hotan ēeoēn Miǭntai tōn toioutoin kritērion. lz'ov, kathaper tis kybernētēs agathos pros ton anō skopon dieuthynōn to skaphos. ’0 de pachys tēn dia; noian, kai katō blepōn, kai synkekyphōs tę̄ psychę̄ pros ta hēdea tou sōmatos, kathaper pros tēn nomēn ta boskēmataēmonę̄ tę̄ gastri kai tois meta gastera zōn, apēllotriōmenos tou ’Theoutēs zōēs, kai xenos tōn diathēkōn tēs epangelias, ouden heteron agathon einai nomizōn, ē to hēsthēnai dia tou sōmatos, houtos estin, kai pas 6 toioutos, 6 en skotei diatoutǭ kakōn heuretēs; en toutois gar kai pleonexia, kai pathōn akolasia. kai ēprrs tas hēdonas ameutria, philarchia te pasa, kai kenēs doxēs epithymia, kai 6 inrito? homilos tōn synoikountōn pathōn tois anthrōpois. Echetai gar pōs en tois kakois tou eterou td heteron, kai hǭper an to en paragenētai, kai ta loipa kathaper hypo tinos physikēs anankēs helkomena, syneiserchetai pantōs. Hoion en halysei ginetai, tēs archēs epispastheisēs, oude tas loipas ēremein tēs halyseōs ankylas dynaton estin, allʼ ē kata to heteron peras tēs halyseōs ankylē synekinēthē tę̄ prōtę̄, kata td akolouthon aei kai proseches apo tou prōtou dia tōn parakeimenōn tēs kinēseōs proïousēs ; houtōs empeplektai kai sympephyken allēlois ta anthrōpina pathē, kai diʼ enos tou epikratēsantos, kai 6 loipos tōn kakōn holkos syneiserchetai-tę̄Ipsychę̄t Kai-,ei chrē; soi diagraphein tēn ponēran tautēn halysin, hypothou tina dia tinos ēdoo nēs tou kata tēn kenodoxian hēttēthēnai pathous alla tę̄ kenodoxia kai ē tou pleionos ephesis synēkoo louthēsen; ou gar esti pleonektēn,genesthain mē ekeinēs epi to pathos cheiragōgousēs. Eita ē tou pleonektein kai ’proechein eat-tenuian oprtueedmst pros to homophylon, ē pros to hypocheirion tēn hyperē; phanian, ē pros to hyperechon ton phthonon o phthonou de akolouthos ē hypokrisis ginetai ' ekeinēs ē pikria, tautēs ē misanthrōpia o toutōn, hapantōn to telos katakrisis, eis geennan kai skotos kai pyr katalēgousa.’ ’. ' ‘ ’ ) Horąs ton holkon tōn kakōn, hopōs enos ta panta tou kata tēn hēdonēn exerchetai pathous? Epeidē oun hapax eisēlthen eis ton bionē akolouthia tōn toioutōn pathōn, mian horōmen ek tēs tōn theopneustōn Grao phōn symboulēs tēn diexodon toutōn, to chōristhēnai tou toioutou biou. tou synēmmenēn echontos en eautǭ, tēn tōn aniarōn akolouthēsin; ouk esti gar, en Zodomois philochōrēsanta, diaphygein tēn tou pyros epombrian; oude ton exō Sodomōn genomenon, eita palin epistraphenta pros tēn erēmōsin tautēs, mē pagēnai stēlēn halos ’ allʼ oude tēs Aigyptiōn douleias apallagēsetai, 6 mē katalipōn tēn Myupton, tēn hypobrychion legō tautēn zōēn, kai diabas ouchi tēn Erythran ekeinēn, alla tēn melainan tautēn kaiisophōdē tou biounthalassano eide, kathōs motio Kyrios, ean mē eleutherōsę̄ hēmas hē alētheia, tǭ kakǭ tēs douleias enapomenomen, pōs estin en tę̄ alētheią genesthai tdn zētounta pseudos, kai en tę̄ planę̄ tou biou anastrephomenon ? pōs de tis tēn douleian apodrasei, ho tais anankais tēs physeōs hypocheirion dous tēn idian zōēn? Gnōrimōteros dʼ an genoito hēmin dia tinos paradeigmatos ho peri toutōn logos.Ōspertis potamos cheimerios rheumati trachynomenos, kai kata tēn heautou pheromenos physin, xyla te kaglithous, kai pan ty paratychon hypolambanōn tǭireithrǭ, monois tois katʼ hauton ginomenois sphaleros kai kindynōdēs esti, tois de porrōthen auton phylassomenois eikē rhei ; houtō kai tēn tou biou tapaxqu katʼ autēn gegonōs monos hyphistatai, ’kai monos anadechetai kathʼ heautou ta pathē, haper anē physis akolouthōs heautę̄ rheousa tois diʼ autēs poreuomenois anankaiōs epagetai, dia tōn tou biou kakōn epiklyzousa. Ei de tis katalipoi ton cheimarrontouton, hōs phēsin ē Graphē, kaito hydōr to anypostaton, exō pantōs estai, kata tēn tēs ǭdēs hakoiouoianitēs thēras tōn odontōn tou bion, kathaper strouthion tǭ tēs aretēs pterǭ diaptas tēn pagida. Epeidē gar, kata ty rhēthen hēmin epi tou cheimarrou hypodeigma, pantoiais tarachais, kai anōmaliais plēmmyrōn ho anthrōpinos bios aei pheretai, kata tou pranous tēs physeōs procheomenos, kai ouden hestēke tōn en hautǭ ” spoudazomenōn, oude anamenei tēn plēsmonēn tōn epithymountōn autōn; panta de ta prospiptonta homou te proaēngiae, kai Oigonta paredrame, kai to aei paron tǭ sphodrǭ tēs parodou diapheugei tēn haisthēsin, hypo tēs katopin epirroēs tōn ophthalmōn arpazomenōn; dia touto lysiteles an eiē adpeto tou toioutoureumatos heautous anechein, hōs an mē tōn apatōn periechomenoi, tōn aei hestōtōn oligōrēsaimen. Pōs gar esti ton prospaoounta tini tōn en tǭ> biǭ toutǭ, dia telous echein to poboumenons Ti tōn malista spoudazomenōn eisaei ’paramenei toioutons poea neotētos akmē? tis dynameōs ēmorphēs eumoiria ? tis ploutos ? poia Erigat? tis dynasteia? Ou panta ta toiauta mikron anthēsanta chronon, palin aę̄rryē, kai pros tēn enantian epōnymian metepeses Tis eniuiō diapantos tę̄ gneotētę̄ tini diērkese diatelous ē;dynamis? To de tou kallous anthos arʼ ouchi kai autōn tōn kata to ear prophainomenōn ōkymorōteron hē physis epoiēse?Ta men gar tēs hōras epilabousēs eblastēse, kai mikron apanthēsanta chronon, palin anezēse; kai palin aperryē. kai palinekymaseaai ty nyn kallos kai eis neotēta _ edeixe. To de anthrōpinon anthos hapaxē physis kata to earʼtēs neotētos deixasa, eita apesbese, tǭ cheimōni toēe gērōs enaphanisasa ; hōsautōs kai ta alla panta prds- kairon tēn tēs sarkos aisthēsin apatēsanta, eita ’paredrame kai synekalyphbē tę̄ lēthę̄. Epei oun hai cora-"atat metadolai kata tina tēs physeōs anankēn symbainousai, lypousi pantōs ton en prospatheią genomenon, mia tōn toioutōn kakōn estin apophygē, to mēdeni tōn metaballomenōn tę̄ psychę̄ prostethēnai, allʼ hōs esti dynaton, chōristhēnai panta ton bion ton empathē te ’kai sarkinon homilias; mallon de kai tēs pros to sōma to eautou sympatheias exō genesthai, hōs an mē kata sarka bious, hypeuthynos genētai tais ek tēs sarkos symphorais touto de esti to monę̄ tę̄ psychę̄ zę̄n, kai mimeisthai kata to dynaton tēn tōn asōmatōn dynameōn politeian enę̄ oute gamousin houte gamiskontai; allʼ ergon autois kai katorthōma to theōrein ton Patera tēs aphtharsias esti, kai pros to i archetypon kallos tēn idian kallōpizein morphēn dia tēs endechomenēs mimēseōs.
That all the absurdities of life have their beginning from marriage; in which is also shown what kind of person one is who has truly renounced the world. But why should we petty-mindedly expose the absurdity of such a life by confining the count of its misfortunes to adulteries, separations, and plots? For it seems to me, by a higher and truer account, that all the vice of life, seen in all affairs and pursuits, finds no starting point against human life unless one subjects oneself to the necessity of this life. The truth of the argument will be made plain to us in this way. One who has understood the deceit of this life with the pure eye of the soul, and has become higher than the things pursued here, and, as the Apostle says, disregards all things like foul refuse, and in a way has removed himself from the whole of life by withdrawing from marriage, has no fellowship with human evils, I mean greed and envy, anger and hatred, the desire for empty glory, and the rest of that kind. Having exemption from all such things and living in freedom and peace in every way, he has no occasion to provoke envy in his neighbours, since he touches none of the things around which envy grows in life. Having lifted his own life above the whole world and thinking virtue alone a precious possession, he will live a life free from grief, peaceful, and without strife. For the possession of virtue, even if all people share in it, each according to his own capacity, is always full for those who desire it; it is not like possession of land, where, when people divide it into portions, as much as they add to one share they take from another, and the increase of one is the diminishing of his partner; hence the battles over “more” arise among people because of their hatred of having less. But greed for that possession arouses no envy, and he who seizes more has done no harm to the one who claims an equal share; rather, each, according to his capacity, is filled with the good desire, and the wealth of the virtues is not used up by those who come first. One who looks to this life, then, and stores up for himself virtue, which no human boundary circumscribes, will he ever consent to bend his soul to anything lowly and trodden underfoot? Will he admire earthly wealth or human power or anything else pursued by folly? If someone is still lowly disposed toward these things, he is outside such a … choir and will have nothing to do with our discourse; but if he sets his mind on things above and travels aloft with God, he is certainly higher than such things, not having the common occasion of error about them, I mean marriage. For the desire to be above others, that grievous passion, pride, which one would not be wrong to call the special seed or root of all the thorns of sin, has its beginning above all from the cause of marriage. For it is not usual for the greedy man not to blame his family, or for the man mad for glory and ambition not to refer the cause of his evil to his descendants, so as not to seem less than those before him, and so as to be thought great by those after him, leaving stories to his offspring. In the same way the other diseases of the soul too, envy, the remembering of wrongs, hatred, and anything else of that kind, hang from the same cause. For all these share the life of those infatuated with this life. One who has come outside them, as from a high watchtower surveying human passions from afar, pities for their blindness those enslaved to such vanity and those who think the prosperity of the flesh a great thing. For when he sees someone admired for some thing in life, abounding in honours or wealth or power, he laughs at the folly of those puffed up by these things, and counts up the longest span of human life according to the limit stated by the Psalmist; then, measuring this momentary interval against the infinite ages, he pities for his emptiness the one whose soul is lifted up by things so mean and lowly and temporary. For which of the things here is worthy of being called blessed? Honour, which is pursued by many? But what does it add to those honoured? The mortal remains mortal, honoured or not. Or possessing many acres of land? To what good end does this lead its owners, except that the fool thinks things that in no way belong to him are his own? For he does not know, it seems, because of his great greed, that the earth truly is the Lord’s, and its fullness; for God is king of all the earth. But in human beings the passion of greed gives the falsely named title of lordship over things that in no way belong to them. For the earth, as the wise Ecclesiastes says, stands forever, serving all generations and feeding now some, now others, who come to be upon it. But human beings, not even lords of themselves, but coming into life at the will of the one who brings them, when they do not know, and separated from it again when they do not wish, think in their great vanity that they are lords of it, they who come and go in their seasons, while it always remains. One who has considered these things, then, and for this reason looks down on whatever is thought precious among men, having his love for the divine life, knowing that all flesh is grass and all the glory of man as the flower of grass, when will he think worthy of zeal the grass that is today and tomorrow is not? For one who has considered divine things well knows that not only human things lack stability, but that not even the world itself will remain at rest forever; for this reason he looks down on this life as foreign and temporary, since heaven and earth will pass away, according to the Saviour’s word, and all things necessarily await their transformation. Therefore, while he is in this tent, as the Apostle says, showing that it is temporary, burdened by the present life, he laments that his sojourning is prolonged, as the Psalmist too says in his songs. For truly those who sojourn in life with these tents live in darkness. That is why the Prophet, groaning at the prolonging of his sojourn, says, “Woe is me, that my sojourning is prolonged!” and he attributed the cause of this dejection to darkness. For we have learned that darkness is named Kedar in the Hebrew tongue. For truly, as if held by some night blindness, people are dim-sighted toward the recognition of deceit, not knowing that all that is thought precious in this life, and all that is held to be its opposite, exists only in the supposition of the foolish, while in themselves they are nothing at all: low birth, distinction of family, glory, … ancient stories, the pride in ancestors, ruling others, being subject; wealth and luxury, poverty and dishonour, and all the inequalities of life seem to the uneducated to differ very greatly, when they make sense the judge of such things. … like a good pilot directing his vessel to the mark above. But the man of coarse mind, who looks downward and has his soul bent toward the pleasures of the body like cattle toward their pasture, living for the belly alone and what follows the belly, estranged from the life of God and a stranger to the covenants of the promise, thinking nothing else good but bodily pleasure, he and every such person is the one who walks in darkness, the inventor of evils for this reason. For in such people are greed, and licence of passions, and immoderation in pleasures, and every love of power, and desire for empty glory, and the whole … company of the passions that dwell with human beings. For among evils one somehow holds to another, and wherever one is present, the rest too certainly come in with it, drawn as by some natural necessity. As happens in a chain, when its first link is pulled, the other links of the chain cannot stay still, but the link at the other end of the chain moves with the first, the motion advancing in sequence from the first through those next to it; so the human passions are intertwined and grown together, and through one that has prevailed the rest of the train of evils comes into the soul with it. And if I must draw this evil chain for you, suppose someone overcome by the passion of vainglory through some pleasure; then the desire for more followed upon vainglory, for one cannot become greedy unless vainglory leads the way to the passion. Then the desire to have more and to excel produces anger toward one’s equals, or pride toward one’s subordinates, or envy toward one’s superiors; and hypocrisy follows envy, bitterness follows hypocrisy, hatred of mankind follows bitterness; and the end of all these is condemnation, ending in Gehenna and darkness and fire. Do you see the train of evils, how all of them come out of the one passion of pleasure? Since, then, the sequence of such passions has once entered life, we see from the counsel of the inspired Scriptures one escape from them: to be separated from such a life, which has bound up in itself the train of painful things. For one who loves to stay in Sodom cannot escape the rain of fire; nor can one who has come out of Sodom and then turns back toward its desolation avoid becoming a pillar of salt. Nor will he be freed from the slavery of the Egyptians who does not leave Egypt, I mean this underwater life, and cross not that Red Sea, but this black and gloomy sea of life. And if, as the Lord says, unless the truth sets us free, we remain in the evil of slavery, how can one who seeks falsehood and lives in the error of life come to be in the truth? And how will anyone escape slavery who has handed over his own life to the necessities of nature? The argument about these things may become clearer to us by an example. As a winter torrent, swollen and rough with its current and carried along by its own nature, sweeping up wood and stones and whatever happens to be in its stream, is dangerous and perilous only to those who are near it, while for those who keep far from it it flows in vain, so too only one who has come near the turmoil of life undergoes it, and he alone takes upon himself the sufferings which nature, flowing according to its own course, necessarily brings on those who travel through it, flooding them with the evils of life. But if someone leaves this torrent, as Scripture says, and the irresistible water, he will certainly be outside, according to the sequence of the song, the hunt of the teeth of life, having flown through the snare like a sparrow on the wing of virtue. For since, according to the example of the torrent we gave, human life is always carried along overflowing with every kind of turmoil and inequality, pouring down the slope of nature, and nothing pursued in it stands still or waits for the fill of those who desire it, but all that befalls it both comes near and passes by in going, and what is always present escapes perception by the violence of its passing, the eyes being snatched away by what flows on behind, for this reason it would be profitable to keep ourselves far from such a current, so that we may not, being taken up with deceptive things, neglect the things that always stand. For how can one who is attached to anything in this life hold what he longs for to the end? Which of the things most pursued remains such forever? What bloom of youth? What good fortune of strength or beauty? What wealth? What glory? What power? Have not all such things, after blooming for a little time, withered again and passed over to the opposite name? Who has been in youth forever? For whom has strength lasted to the end? Has not nature made the flower of beauty more short-lived even than the things that appear in spring? For they sprout when the season takes hold, and after shedding their flowers for a little time revive again; and they wither again, and bloom again, and show the present beauty again in youth. But the human flower, once nature has shown it in the spring of youth, it then quenches, making it disappear in the winter of old age. So too all the other things, having deceived the sense of the flesh for a time, then pass away and are covered over by forgetfulness. Since, then, these … changes, happening by a certain necessity of nature, certainly grieve one who has become passionately attached, there is one escape from such evils: to attach the soul to nothing that changes, but, as far as possible, to be separated from all the passionate and fleshly life and its company; or rather, to come outside even the sympathy with one’s own body, so that, not living according to the flesh, one may not be liable to the misfortunes that come from the flesh. This is to live by the soul alone, and to imitate as far as possible the life of the incorporeal powers, among whom they neither marry nor are given in marriage; their work and achievement is to contemplate the Father of incorruption and to beautify their own form after the archetypal beauty by such imitation as is possible.
Chapter 5
5PG 46:348b–349a
Ὅτι προηγεῖσθαι χρὴ τὴν τῆς ψυχῆς ἀπάθειαν τῆς ἐν σώματι καθαρότητὸζ. Ταύτης οὖν τῆς διανοίας καὶ τῆς ὑψηλῆς ἐπιθυμίας συνεργὸν, καθὼς τῇ Γραφῇ δοκεῖ, καὶ βοηθὸν τῷ ἀνʼ θρὼπῳ τὴν παρθενίαν εἶναί φαμεν. Καὶ ὥσπερ τῶν λοιπῶν ἐπιτηδευμάτων τέχναι τινὲς πρὸς τὴν ἑκάστου τῶν σπουδαζομένων ἐπεργασίαν ἐπενοήθησαν· οὕτω μοι δοκεῖ καὶ τὸ τῆς παρθενίας ἐπιτήδευμα τέχνη τις εἶναικαὶ δύναμις τῆς θειοτέρας ζωῆς, πρὸς τήν άσώο ματον φύσιν τοὺς ἐν σαρκὶ ζῶντας ὁμοιοῦσθαι παρασκευάζουσα. Πᾶσα γάρ ἐστι σπουδὴ τοῦ τοιούτου βίον, ὅπως μὴ τὸ ὑψηλὸν τῆς ψυχῆς διὰ τῆς ἐπαναστάσεως τῶν ἡδονῶν ταπεινωθῇ, καὶ ἀντὶ τοῦ μετεωροπορεῖν, καὶ είς τὰ ἄνω βλέπειν τὴν διάνοιαν ήμῶν, πρὸς τα σαρκὸς καὶ αἵματος κατενεχθεῖσαν πάθη πεσεῖν. Ilii; γὰρ ἔτι δύναται πρὸς τὸ συγγενές τε καὶ νοητὸν φῶς ἐλευθέρῳ ἀναβλέπειν τῷ ὄμματι ὴ πρεσηλωθεῖσα κάτω τῇ ἡδονῇ τῆς σαρκὸς, καὶ τὴν ἐπιθυμίαν ape; τὰ ἀνθρώπινα πάθη άπασχολήσασα, ὅταν πρὸς τὰ ὑλώδη σχῇ τὴν ῥοπὴν ἐκ μοχθηρᾶς τινος καὶ άπαιδεύτου προσλήψεως; Καθάπερ γάρ ot τῶν συῶν ὀφθαλμοὶ είς τὺ κάτω παρὰ τῆς φύσεως ἐστραμμένα τῶν οὐρανίων θαυμάτων ἀπείρως ἔχουσιν, οὕτωςή τῷ σώματι συγκατασπασθείσα ψυχὴ οὐκέτι πρὸς τὸν οὐρανὸν καὶ τὰ ἄνω κάλλη βλέπειν δυνήσεται, πρὸς τὸ ταπεινὸν καὶ κτηνῶδες τῆς φύσεως ἐπικύπτουσα. Ὠς ἂν οὖν μάλισταἡμῖν ἐλευθέρα κατ ἄνετος ἡ ψυχὴ πρὸς τὴν θείαν τε καὶ μακαρίαν ἡδο· νὴν ἀναβλέποι, πρὸς οὐδὲν τῶν γηΐνων ἑαυτὴν ἐπιο στρέφῃ, οὐδὲ τῶν νενομισμένων κατᾲ τὴν τοῦ κοινου ο βίου συγχώρησιν ἡδονῶν μεταλήψεται, ἀλλὰ pati» θήσει τὴν ἐρωτικὴν δύναμιν ἀπὸ τῶν σωματικων ἐπὶ τὴν νοητήν τε καὶ άῦλον τοῦ καλοῦ θεωρίαν, πρὸς τὴν τοιαύτην τῆς ψυχῆς διάθεσιν ή παρθενία τοῦ σώματος ἡμῖν ἐπενοήθη · ὡς ἂν μάλιστα λήθην aut ἀμνηστίαν ἐμποιήσειε τῇ ψυχῇ τῶν ὲμπαθῶν τῆς φύσεως κινημάτων, μηδεμίαν ἀνάγκην ἐπάγουσα πρὸς τὰ ταπεινὰ τῆς σαρκὸς ὀφλήματα καταγίνεσθαιτινʼ Ἐλευθερωθεῖσα γάρ ἅπαξ τῶν τοιούτων χρεῶν, οὐκέτι κινδυνεύει μὴ τῷ κατʼ ὀλίγον προσεθισμῴ περὶ τὰ δοκοῦντα νόμῳ τινὶ φύσεως συγκεχωρῆσθαι, ἐν ἀποστροφῇ καὶ ἀγνοίᾳ τῆς θείας τε καὶ ἀκηράτου γένηται ἡδονῆς, ἣν μόνη ή καρδίας καθαρότης, τοῦ ἐν ἡμῖν ἡγεμονικοῦ, θηρεύειν πέφυκεν.
Hoti proēgeisthai chrē tēn tēs psychēs apatheian tēs en sōmati katharotētoz. Tautēs oun tēs dianoias kai tēs hypsēlēs epithymias synergon, kathōs tę̄ Graphę̄ dokei, kai boēthon tǭ anʼ thrōpǭ tēn parthenian einai phamen. Kai hōsper tōn loipōn epitēdeumatōn technai tines pros tēn hekastou tōn spoudazomenōn epergasian epenoēthēsan; houtō moi dokei kai to tēs parthenias epitēdeuma technē tis einaikai dynamis tēs theioteras zōēs, pros tēn asōo maton physin tous en sarki zōntas homoiousthai paraskeuazousa. Pasa gar esti spoudē tou toioutou bion, hopōs mē to hypsēlon tēs psychēs dia tēs epanastaseōs tōn hēdonōn tapeinōthę̄, kai anti tou meteōroporein, kai eis ta anō blepein tēn dianoian ēmōn, pros ta sarkos kai haimatos katenechtheisan pathē pesein. Ilii? gar eti dynatai pros to syngenes te kai noēton phōs eleutherǭ anablepein tǭ ommati ē presēlōtheisa katō tę̄ hēdonę̄ tēs sarkos, kai tēn epithymian ape? ta anthrōpina pathē apascholēsasa, hotan pros ta hylōdē schę̄ tēn rhopēn ek mochthēras tinos kai apaideutou proslēpseōs? Kathaper gar ot tōn syōn ophthalmoi eis ty katō para tēs physeōs estrammena tōn ouraniōn thaumatōn apeirōs echousin, houtōsē tǭ sōmati synkataspastheisa psychē ouketi pros ton ouranon kai ta anō kallē blepein dynēsetai, pros to tapeinon kai ktēnōdes tēs physeōs epikyptousa. Ōs an oun malistaēmin eleuthera kat anetos hē psychē pros tēn theian te kai makarian hēdo; nēn anablepoi, pros ouden tōn gēïnōn heautēn epio strephę̄, oude tōn nenomismenōn katą tēn tou koinou o biou synchōrēsin hēdonōn metalēpsetai, alla pati» thēsei tēn erōtikēn dynamin apo tōn sōmatikōn epi tēn noētēn te kai aulon tou kalou theōrian, pros tēn toiautēn tēs psychēs diathesin ē parthenia tou sōmatos hēmin epenoēthē ; hōs an malista lēthēn aut amnēstian empoiēseie tę̄ psychę̄ tōn empathōn tēs physeōs kinēmatōn, mēdemian anankēn epagousa pros ta tapeina tēs sarkos ophlēmata kataginesthaitinʼ Eleutherōtheisa gar hapax tōn toioutōn chreōn, ouketi kindyneuei mē tǭ katʼ oligon prosethismǭ peri ta dokounta nomǭ tini physeōs synkechōrēsthai, en apostrophę̄ kai agnoią tēs theias te kai akēratou genētai hēdonēs, hēn monē ē kardias katharotēs, tou en hēmin hēgemonikou, thēreuein pephyken.
That freedom from passion in the soul must come before purity in the body. We say, then, that virginity is a fellow worker with this purpose and lofty desire, as Scripture holds, and a helper to man. And as for other pursuits certain arts have been devised for working at each of the things aimed at, so the practice of virginity seems to me to be an art and power of the more divine life, preparing those who live in the flesh to be made like the incorporeal nature. For the whole zeal of such a life is that the loftiness of the soul may not be brought low by the revolt of pleasures, and that our understanding, instead of travelling aloft and looking to the things above, may not be carried down and fall to the passions of flesh and blood. For how can the soul still look up with free eye to the light that is akin to it and intelligible, if it has been nailed down by the pleasure of the flesh and has occupied its desire with human passions, when it has inclined toward material things from some wretched and untrained prepossession? For as the eyes of swine, turned downward by nature, have no experience of the wonders of heaven, so the soul dragged down with the body will no longer be able to look to heaven and the beauties above, stooping to what is lowly and brutish in nature. So that our soul, then, may look up as free and unhindered as possible to the divine and blessed pleasure, it will not turn itself to anything earthly, nor partake of the pleasures thought permitted by the concession made to the common life, but will transfer its power of love from bodily things to the intellectual and immaterial contemplation of the beautiful. For such a disposition of the soul the virginity of the body has been devised for us, so as to produce in the soul forgetfulness and oblivion of the passionate motions of nature, bringing no necessity to be occupied with the lowly debts of the flesh. For once freed from such obligations, the soul is no longer in danger of being turned away from and ignorant of the divine and undefiled pleasure, through gradually becoming accustomed to the things that seem allowed by some law of nature; that pleasure which only purity of heart, of the ruling part in us, is by nature fitted to hunt.
Chapter 6
6PG 46:349a–352a
Ὅτι Ἠλίας καὶ Ἰωάννης τῆς ἀκριβείας τοῦ,βίου τούτου ἐπεμελήθησαν. Διά τοῦτό μοι δοκεῖκαὶ ὁ μέγας ἐν προφήταις Ἠλίας, καὶ ὁ ’ἐν πνεύματι καὶ δυνάμει Ἠλίου μετʼ ἐκεῖνον ἐπιδημήσας τῷ βίῳ, οὗ μείζων οὐδεὶς ἐν γεννητοϊς γυναικῶν. Εἴπερ τι καὶ ἕτερον ὴ κατʼ αὐτοὺς ἱστορία παραδηλοῖ διʼ αἰνίγματος, τοῦτο μάλιστα τῷ ίδίῳ δογματίζειν βίῳ, τδ χωρισθῆναι τῆς τοῦ ἀνθρωπίνου βίου ἀκολουθίας τὸν τῇ θεωρία τῶν ἀοράτων σχολάζοντα · ὡς ἂν μὴ ταῖς τοιαύταις ἀπάταις ταῖς διά τῶν αἰσθήσεων γινομέναις προσεθισθεὶς, σύγχυσίν τινα καὶ πλάνην πάθοι περὶ τὴν τοῦ ὅντως ἀγαθοῦ κρίσιν. Ἀμφότεροι γάρ εὐθὺς ἐκ νέων ἀπεξενώθησαν τῆς ἀνθρωπίνης ζωῆς, καὶ οἷον ἔξω τῆς φύσεως ἐαυτοὺς ἔστησαν τῇ περὶ τὴν βρῶσιν καὶ πόσιν ὑπεροψίᾳ τῆς συνήθους καὶ νενομισμένης τροφῆς, καὶ τῇ κατά τῆν ἔρημον διαγωγῇ, ὡς κᾷι τὴν ἀκοὴν ἀπεριήχητον, καὶ ἀπλάνητον αὐτοῖς φυλαχθῆναι τὴν ὄψιν, καὶ τὴν γεῦσιν ἁπλῆν τε καὶ ἀπραγμὰτευτον διαμεῖναι, ἐκ τοῦ προστυχόντος ἑκατέροις πληρουμένης τῆς χρείας. Ἐντεῦθεν είς πολλὴν εὐδίαν καὶ γαλήνην ἀπὸ τῶν ἔξωθεν θορύβων κατέστησαν, κα“ι·διά τοῦτοέίς τοσοῦτον μέγεθος τῶν θείων χαρισμάτων ἐπήρθησαν, ὅσον περὶ ἐκατέρου τούτων μνημονεύει ὁλόγος. Ἠλίας μὲν γὰρ καθάπερ ταμίας τις τῶν τοῦ Θεοῦ δωρεῶν καταστὰς, τὰς ἐκ τοῦ ούρανοῦ χρείας κατʼ ἐξουσίαν καὶ ἀποκλείειν τοῖς ἁμαρτάνουσι, καὶ ἀνιέναι τοῖς μετανοοῦσι κύριος ῆν. Τὸν δέ Ἰωάννην τοιοῦτον μέν· τοι θαυματοποιῆσαι οὐδέψφησιν ἠ θεία Ἱστορίαπερισσότερον δὲ ἢ κατὰ πάντα προφήτην τὸ ὲν αὐτῷ χάρισμα παρά τοῦ τά κρυπτὰ βλέποντος μεμαρτύρηται· τάχα ὅτι καθαράν τε καὶ ἀμιγῆ πάσης ὑλικῆς προσπαθείας τὴν ἑαυτῶν ἐπιθυμίαν ἀπʼ ἀρχῆς εἰς τέλος τῷ Κυρίῳ ἀνέθηκαν, οὕτε είς τέκνων στοργήν, οὔτε είς γυναικὸς φροντίδα, οὔτε είς ἄλλο τι τῶν ἀνθρωπίνων ἀσχολήσαντες ο οἵ γε μηδέ τῆς καθʼὴμέραν ἀναγκαίας τροφῆς πρέπειν ἑαυτοῖς ὑπολαβόντες τὴν μέριμναν, τῆς τε τῶν ἐνδυμάτων σεμνότητος κρειττους ἐπιδειχθέντες, ἐκ τῶν ἐπιτυχόντων ἑαυτοῖς τὰς χρείας ἀπεσχεδίαζον, ὁ μὲν δέρμασιν αἰγείοις, ὁ δὲ καμήλου θριξὶ σκεπαζόμενος ’ οὐκ ἂν είς ἐκεῖνο τὸ μέγεθος, ὡς οἶμαι, φθάσαντες, εἰ ταῖς τοῦ σώματος ἡδυπαθείαις ὑπὸ τοῦ γάμου κατεμαλάχθησαν. Ταῦτα δὲ οὐχ ἁπλῶς, ἀλλὰ, καθώς φησιν ὁ Ἀπόστολος, είς νουθεσίαν ήμῶν ἀναγέγραπται, ἵνα πρὸς τὸν ἐκείνων βίον καὶ τὸν ἐαυτῶν κατευθύνωμεν. Τί οὖν ἐκ τούτων μανθάνομενς Τὸ καθʼ ὁμοιότητα τῶν ἁγίων ἀνδρῶν, μηδενὶ τῶν βιωτικῶν πραγμάτων προσασκολεῖν τὴν διάνοιαν τὸν ἐπιθυμοῦντα τῷ Θεῷ συναφθῆαι· οὐδὲ γάρ ἐστι δυνατὸν τδν είς πολλὰ τῇ διανοίᾳ διαχεόμενον, πρὸς Θεοῦ κατανόησιν καὶ ἐπιθυμίαν εὐθυπορῆσαι.
Hoti Ēlias kai Iōannēs tēs akribeias tou,biou toutou epemelēthēsan. Dia touto moi dokeikai ho megas en prophētais Ēlias, kai ho ’en pneumati kai dynamei Ēliou metʼ ekeinon epidēmēsas tǭ biǭ, hou meizōn oudeis en gennētoïs gynaikōn. Eiper ti kai heteron ē katʼ autous historia paradēloi diʼ ainigmatos, touto malista tǭ idiǭ dogmatizein biǭ, td chōristhēnai tēs tou anthrōpinou biou akolouthias ton tę̄ theōria tōn aoratōn scholazonta ; hōs an mē tais toiautais apatais tais dia tōn aisthēseōn ginomenais prosethistheis, synchysin tina kai planēn pathoi peri tēn tou hontōs agathou krisin. Amphoteroi gar euthys ek neōn apexenōthēsan tēs anthrōpinēs zōēs, kai hoion exō tēs physeōs eautous estēsan tę̄ peri tēn brōsin kai posin hyperopsią tēs synēthous kai nenomismenēs trophēs, kai tę̄ kata tēn erēmon diagōgę̄, hōs kąi tēn akoēn aperiēchēton, kai aplanēton autois phylachthēnai tēn opsin, kai tēn geusin haplēn te kai apragmateuton diameinai, ek tou prostychontos hekaterois plēroumenēs tēs chreias. Enteuthen eis pollēn eudian kai galēnēn apo tōn exōthen thorybōn katestēsan, ka“i;dia toutoeis tosouton megethos tōn theiōn charismatōn epērthēsan, hoson peri ekaterou toutōn mnēmoneuei hologos. Ēlias men gar kathaper tamias tis tōn tou Theou dōreōn katastas, tas ek tou ouranou chreias katʼ exousian kai apokleiein tois hamartanousi, kai anienai tois metanoousi kyrios ēn. Ton de Iōannēn toiouton men; toi thaumatopoiēsai oudepsphēsin ē theia Historiaperissoteron de ē kata panta prophētēn to en autǭ charisma para tou ta krypta blepontos memartyrētai; tacha hoti katharan te kai amigē pasēs hylikēs prospatheias tēn heautōn epithymian apʼ archēs eis telos tǭ Kyriǭ anethēkan, houte eis teknōn storgēn, oute eis gynaikos phrontida, oute eis allo ti tōn anthrōpinōn ascholēsantes o hoi ge mēde tēs kathʼēmeran anankaias trophēs prepein heautois hypolabontes tēn merimnan, tēs te tōn endymatōn semnotētos kreittous epideichthentes, ek tōn epitychontōn heautois tas chreias apeschediazon, ho men dermasin aigeiois, ho de kamēlou thrixi skepazomenos ’ ouk an eis ekeino to megethos, hōs oimai, phthasantes, ei tais tou sōmatos hēdypatheiais hypo tou gamou katemalachthēsan. Tauta de ouch haplōs, alla, kathōs phēsin ho Apostolos, eis nouthesian ēmōn anagegraptai, hina pros ton ekeinōn bion kai ton eautōn kateuthynōmen. Ti oun ek toutōn manthanomens To kathʼ homoiotēta tōn hagiōn andrōn, mēdeni tōn biōtikōn pragmatōn prosaskolein tēn dianoian ton epithymounta tǭ Theǭ synaphthēai; oude gar esti dynaton tdn eis polla tę̄ dianoią diacheomenon, pros Theou katanoēsin kai epithymian euthyporēsai.
That Elijah and John took care to live this life exactly. For this reason it seems to me that the great Elijah among the prophets, and he who after him came into life in the spirit and power of Elijah, than whom none greater has arisen among those born of women, if the history about them hints at anything else in a riddle, taught this above all by their own life: that one who devotes himself to the contemplation of things invisible must be separated from the sequence of human life, so that, having grown accustomed to the illusions that come through the senses, he may not suffer confusion and error in his judgment of the true good. For both were estranged from human life from their youth, and set themselves as it were outside nature by their disregard of customary and accepted food and drink and by living in the desert, so that their hearing was kept free from noise and their sight from wandering, and their taste remained simple and free of fuss, their need being filled from whatever came to hand. From this they came to great calm and stillness from outside disturbances, and for this reason were raised to such greatness of divine gifts as Scripture records of each of them. For Elijah, set like a steward over the gifts of God, had authority to shut off the supplies from heaven from sinners and to release them to the penitent. Of John the divine history records no such miracle; but the gift in him is attested by him who sees in secret to be greater than in any prophet; perhaps because both dedicated their desire to the Lord pure and unmixed with any material attachment from beginning to end, occupying it neither with love of children nor care for a wife nor anything else human. They did not even think the care of necessary daily food fitting for themselves, and showed themselves above dignity of dress, improvising what they needed from whatever came their way, the one clothed in goatskins, the other in camel’s hair. They would not, I think, have reached that greatness if they had been softened by marriage into the luxuries of the body. These things were not written idly, but, as the Apostle says, for our admonition, so that we may direct our own life by theirs. What, then, do we learn from them? That one who desires to be joined to God must, like these holy men, occupy his mind with none of the affairs of life; for it is not possible for one whose mind is poured out into many things to go straight to the knowledge and desire of God.
Chapter 7
7PG 46:352a–352d
Ὁτι τόν είς πολλὰ μεριζόμενον τελειωθῆναι τὴν ψυχὴν ἀδύνατον. Δοκεῖ δέ μοι διʼ ὑποδείγματος ἐναργέστερον ἂν ταραστῆσαι τὸ περὶτούτων δόγμα. ’Υποθώμεθα γάρ :t ὕδωρ ὲκ πηγῆς προχεόμενόν, ἐίς διαφόρους ἀπορῥοὰς κατά τὸ συμβὰν διασχίζεσθαι. Οὐκοῦν ἕως ἂν οὕτω φέρηται, εἰς οὐδὲν τῶν πρὸς τὴν γεωργίαν χρηπίμων ἐπιτήδειον ἔσται, τῆς είς πολλὰ διαχύσεως όλίγον τὸ ὲν ἑκάστῳ, καὶ ἀδρανὲς, καὶ δυσκίνητον ὑπὸ ἀτονίας ποιούσης· εί δέ τις πάσας αὐτοῦ τὰς ἀτάκτως ἀπορροάς συναγάγοι, καὶ εἰς ἓν ῥεῖθρον τὸ πολλαχῆ τέως ἐσκεδασμένον ἀθροίσειεν, είς πολλὰ ἂν τῶν βιωφελῶν καὶ χρησίμων ἀθρόῳ καὶ συντεταγμένῳ τῷ ὕδατι χρήσαιτο. Οὕτω μοι δοκεῖ καὶ ό νοῦς ό ἀνθρώπινος, εἰ μὲν πανταχοῦ διαχέοιτο, πρὸς τδ ἀρέσκον ἀεὶ τοῖς αἰσθητηρίοις ῥέων καὶ σκεδαννύμενος, μη· δεμίαν ἀξιόλογον δύναμιν ἴσχειν πρὸς τὴν ἐπὶ τὸ δντως ἀγαθὸν πορείαν εί δὲ πανταχόθεν ἀνακληθεὶς, καὶπερὶ ἑαυτὸν ἀθροισθεὶς, ίσυνηγμένος καὶ ἀδιάχυτος πρὸς τὴν οἰκείαν ἐαυτῷ καὶ κατὰ φύσιν ἐνέργειαν κινοῖτο, οὐδὲν τὸ κωλύον αὐτὸν ἔσται πρὸς τὰ ἄνω φέρε- ,η σθαι, καὶ τῆς ἀληθείας τῶν ὄντων ἐφάπτεσθαι. Καθάstt-pqae το περἰεστεγασμένον διὰ”σῳλῆνος ὕδωρ δρθιον πολλάκις ὑπὸ τῆς ἀναθλιὸοότης βίας ἐπὶ τά ἄνω φέρεται, οὐκ ἔχον ὅπη διαχυθῇ, καὶ ταῦτα, καταφεροῦς αὐτῷ τῆς κατὰ φύσιν οΰσης κινήσεως ὀὕτω καὶ ὁ ’νοῦςʼὁ ἀνθρώπινος, οἷόν τινος σωλῆνος στεγανοῦ τῆς ἐγκρατείας αὑτὸν ἁπανταχόθεν περισφιγγούσης, ἀναληφθήσεταί πως ὑπὸ τῆς τοῦ κινεῖσθαι φύσεως , πρὸς τὴν τῶν ὑψηλοτέρων ἐπιθυμίαν, οὐκ ἔχων ὅπου παραρῤυῇ. Οὔτε γὰρ στῆναί ποτε δυνατόν ὲστι τὴνάεικίνητον ὑπὸ τοῦ πεποιηκότος εἰληφότα τὴν φύσιν, καὶ είς τὰ μάταια χρῆσθαι τῇ κινήσει κωλυόμενον, ἀμήχανον μὴ πρὸς τὴν ἀλήθειαν πάντως εὐθυπορῆσαι, τῷ πανταχόθεν άπὸ τῶν ἀτόπων ἀπείργεσθαι· καὶ γὰρ ὲν ταῖς πολυοδίαις οὕτω μάλιστα τοὺς ὁδοιπόρους ὁρῶμεν τῆς εὐθείας οὐχ ἁμαρτάνοντας, ὅταν τὴν ἐν ταῖς ἄλλαις ὁδοῖς πλάνην προμαθόντες, ὲκκλίνωσιν. Ὠς ὁ τῶν πεπλανημένων τρίβων ὲν τῷ ὁδεύειν ἀναχωρήσας, ὲπὶ τῆς εὐθείας μᾶλλον ἑαυτὸν φυλάξει· οὕτωςʼ ήμῶνή διάνοια τῇ ἀποστροφῇ τῶν ματαίων τὴν ὲν τοῖς οὖσιν ἀλήθειαν ἐπιγνώσεται. Ἔοικεν οὖν ταῦτα παιδεύειν ἡμᾶς τῇ μνήμῃ τῶν μεγάλων προφητῶνῆὲκέίνων, τὺ μηδενὶ τῶν ὲν τῷ κόσμῳ σπουδαζομένων ὲμπλέκεσθαιο ἓν δὲ τῶν σπουδαζομένων ὁ γάμος ἐστίν · μᾶλλονδὲ ἀρχὴ καὶ ῥίζα τῆς τῶν ματαίων σπουδῆς. ‘ λ ’
Hoti ton eis polla merizomenon teleiōthēnai tēn psychēn adynaton. Dokei de moi diʼ hypodeigmatos enargesteron an tarastēsai to peritoutōn dogma. ’Ypothōmetha gar :t hydōr ek pēgēs procheomenon, eis diaphorous aporrhoas kata to symban diaschizesthai. Oukoun heōs an houtō pherētai, eis ouden tōn pros tēn geōrgian chrēpimōn epitēdeion estai, tēs eis polla diachyseōs oligon to en hekastǭ, kai adranes, kai dyskinēton hypo atonias poiousēs; ei de tis pasas autou tas ataktōs aporroas synagagoi, kai eis hen rheithron to pollachē teōs eskedasmenon athroiseien, eis polla an tōn biōphelōn kai chrēsimōn athroǭ kai syntetagmenǭ tǭ hydati chrēsaito. Houtō moi dokei kai o nous o anthrōpinos, ei men pantachou diacheoito, pros td areskon aei tois aisthētēriois rheōn kai skedannymenos, mē; demian axiologon dynamin ischein pros tēn epi to dntōs agathon poreian ei de pantachothen anaklētheis, kaiperi heauton athroistheis, isynēgmenos kai adiachytos pros tēn oikeian eautǭ kai kata physin energeian kinoito, ouden to kōlyon auton estai pros ta anō phere- ,ē sthai, kai tēs alētheias tōn ontōn ephaptesthai. Kathastt-pqae to periestegasmenon dia”sǭlēnos hydōr drthion pollakis hypo tēs anathlioootēs bias epi ta anō pheretai, ouk echon hopē diachythę̄, kai tauta, katapherous autǭ tēs kata physin oÿsēs kinēseōs houtō kai ho ’nousʼho anthrōpinos, hoion tinos sōlēnos steganou tēs enkrateias hauton hapantachothen perisphingousēs, analēphthēsetai pōs hypo tēs tou kineisthai physeōs , pros tēn tōn hypsēloterōn epithymian, ouk echōn hopou pararryę̄. Oute gar stēnai pote dynaton esti tēnaeikinēton hypo tou pepoiēkotos eilēphota tēn physin, kai eis ta mataia chrēsthai tę̄ kinēsei kōlyomenon, amēchanon mē pros tēn alētheian pantōs euthyporēsai, tǭ pantachothen apo tōn atopōn apeirgesthai; kai gar en tais polyodiais houtō malista tous hodoiporous horōmen tēs eutheias ouch hamartanontas, hotan tēn en tais allais hodois planēn promathontes, ekklinōsin. Ōs ho tōn peplanēmenōn tribōn en tǭ hodeuein anachōrēsas, epi tēs eutheias mallon heauton phylaxei; houtōsʼ ēmōnē dianoia tę̄ apostrophę̄ tōn mataiōn tēn en tois ousin alētheian epignōsetai. Eoiken oun tauta paideuein hēmas tę̄ mnēmę̄ tōn megalōn prophētōnēekeinōn, ty mēdeni tōn en tǭ kosmǭ spoudazomenōn emplekesthaio hen de tōn spoudazomenōn ho gamos estin ; mallonde archē kai rhiza tēs tōn mataiōn spoudēs. ‘ l ’
That it is impossible for one divided among many things to be perfected in soul. It seems to me that the teaching about these things could be set out more clearly by an example. Let us suppose water pouring out of a spring and splitting, as it happens, into various streams. As long as it is carried along in this way, it will be fit for nothing useful in farming, since being spread among many channels makes the water in each small, weak, and sluggish through feebleness. But if someone gathers together all its disordered streams and collects into one channel what has hitherto been scattered in many places, he could use the water, gathered and ordered, for many purposes useful to life. So, it seems to me, the human mind too, if it is poured out everywhere, flowing and scattering always toward what pleases the senses, has no power worth mentioning for the journey toward the true good; but if it is called back from every side and gathered to itself, it moves, collected and not dispersed, toward the activity proper and natural to it, and nothing will hinder it from being carried upward and laying hold of the truth of things. As water enclosed in a pipe is often carried upright, upward, by the force pressing on it, having nowhere to spread, even though its natural motion is downward, so too the human mind, with self-control enclosing it on every side like a watertight pipe, will be lifted up somehow by the nature of its motion to the desire of higher things, having nowhere to run off. For it is not possible for one who has received from the Maker a nature ever in motion ever to stand still; and when it is prevented from using its motion for vain things, it cannot fail to go straight toward the truth, being kept back on every side from absurdities. For at crossroads we see travellers least missing the straight road when, having learned beforehand the error of the other roads, they avoid them. As one who has turned away from the wandering paths in his travelling will keep himself more on the straight one, so our understanding, by turning from vain things, will recognize the truth in reality. These things, then, seem to teach us by the memory of those great prophets not to be entangled in any of the things pursued in the world; and one of the things pursued is marriage, or rather it is the beginning and root of the pursuit of vain things.
Chapter 8
8PG 46:353a–357a
Ὅτι οὐδὲ ὁ γάμος τῶν κατεγνωσμένων ἐστίν. ι Μηδεὶς δὲ διὰ τούτων ἡμᾶςʼἀθετεῖν οἰέσθω τὴν οἰκονομίαν τοῦ γάμουο οὐ γὰρ ἀγνοοῦμεν ὅτι καὶ οὗτος τῆς τοῦ Θεοῦ εὐλογίας οὐκ ἠλλοτρίωταιο ἀλλʼ ἐπειδὴ τούτου μὲν αὐτάρκης συνήγορος καὶ ἡ κοινὴ τῶν ἀνθρώπων φύσις ἐστὶν, αὐτόματον τὴν πρὸς τὰ τοὲαὖτα ῥοπὴν ἐντιθεῖσα πᾶσι τοῖς διὰ γάμου προϊοῦσιν εἰς γέννησιν · ἀντιβαίνει δέ πως ή παρθενία τῇ φύσει περιττὸν ἂν εἴη περὶ γάμου προτροπὴν καὶ παραίνεσιν φιλοπόνως συγγράφειν, τὴν δυσανταγώνιστον εἰ μὴ »τάχα διὰ τοὺς. τὰ δόγματα τῆς Ἐκκλησίας παραχαράτσονταςτῶν τοιούτων χρεία λόγων ἂν εἴη ·, οὓς κεκαυτηριασμένους τὴν ἰδίαν συνείδησιν ὁ Ἀπό- Β- . ο στολος ὀνομάζει θʼ καὶ ’καλῶς ὀνομάζω ’ότι καταλιπόντες τὴν όδηγίαν τοῦ ἁγίου Πνεύματος, διά τῆς τῶν δαιμόνων διδασκαλίας οὐλάς τινας καὶ ἐκκαύματα ταῖς καρδίαις αὐτῶνθέγχοιράσσονσι, τά τοῦ Θεοῦ κτίσματα βδελυσσόμενοι ὼς μιάσματα, καὶ εἰς κακὸν φέροντα, καὶ κακῶν αἴτια, καὶ τά τοιαῦτα προσαγορεύοντες. Ἀλλὰ τί μοι τοὺς ἔξω κρίνειγςνησῖν δ”Απόᾳτθλοςῖ ἔξω γάρ εἰσιν ὡς ἀληθῶς ἐκεῖνοι τῆς τοῦ λόγου τῶν μυστηρίων αὐλῆς, οὐκ ἐν τῇ σκέπῃ τοῦ Θεοῦ, ἀλλʼ ἐν τῇ μάνδρᾳ τοῦ Πονηροῦ αὐλιζόμενοι οἰ ἐζωγρημένοι εἰς τὸ ἐκείνου θέλημα, κατά τὴν τοῦ ’Ἀποστόλουί ἐρωνὴν, καὶ διὰ τοῦτο μὴ συνιέντες, ὄτι πάσης ἀρετῆς ἐν μεσότητι θεωρουμένης, ἡ ἐπὶ τὰ παρακείμενα παρατροπὴ κακία ἐστίν ο ὑφέσεως γὰρ καὶ ἐπιτάσεως πανταχοῦ τις τὸ μέσον ἐπιλαβὼν,,τὴν ἀρετὴν ἐκ τῆς καθ κίας διέκρινε. Σαφέστερος δʼ ἃν ἡμῖν ό λόγος γένοιτο ἐπʼ αὐτῶν τῶν πραγμάτων δεικνύμενος · Δειλία καὶ θράσος δύο κακίαι κατά τὸ ἐναντίον νοούμεναι, ἡ μὲν κατά ἔλλειψιν, ἧ δέ κατὰ πλεονασμὺν πεποιθήσεως, μέσην περιέχουσιν αὐτῶν τὴν ἀνδρείαν. Πάλιν -ὁ εύσεβὴς οὔτε ἄθεος, οὔτε δεισιδαίμων ἐστίν ἴσον γάρ ἐπʼ ἀμφοῖν τδ ἀσέβημα, καὶ τὸ μηδένα Θεὸν, καὶ τὸ πολλοὺς εἰναι οἴεσθαι. Βούλει καλ διʼ ἐτέρων ἐπιγνῶναι τδ δόγμα; '0 φυγὼν τὸ φειδωλὸς εἷναι καὶ ἄσωτος, ἐν τῇ τῶν ἐναντίων παθῶν ἀναχωρήσει τὴν ἐλευθερίαν τῷ ἧθει κατώρθωσε · τοιοῦτον γάρ τι ἡ ἐλευθερία ἐστὶν, τὸ μήτε πρὸς τὰς ἀμέτρους καὶ ἀνωφελεῖς δαπάνας εἰκῆ διαχεῖσθαι, μήτε πρὸς τὰ ἀναγκαῖα μικρολόγως ἔχειν. Οὕτω καὶ ἐπὶτῶν λοιπῶν πάντων, ἴνα μὴ τοῖς καθέκαστον ἐπεξίωμεν, τὴν μεσότητα τῶν ἐναντίων ἀρετὴν ό λόγος ἐγνώρισεν. Οὐκοῦν καὶ ἡ σωφροσύνη μεσότης ἐστὶν,·κα“ι φανεράςέχει τὰς _ ἐκάτερα πρὸς κακίαν παρατροπὰς. '0 ’μὲν γὰρ ἐλλείπων κατά τὸν τῆς ψυχῆς τόνον, καὶ διὰ τοῦτο εὐκαταγώνιστος τῷ τῆς ἡδονῆς πάθει γινόμενος, καὶ μηδὲ προσεγγίσας τῇ ὁδῷτοῦ κατʼ ἀρετὴν βίου καὶ σώφρονος, εἰς πάθη τῆς ἀτιμίας κατώλισθεν ο ὁδὲ παρελθὼν τῆς σωφροσύνης τὸ βάσιμον, καὶ ὑπερπεσὼν τοῦ μέσου τῆςάρετῆς, οἷον κρημνῷ τινι τῇ διδασκαλίᾳ τῶν δαιμόνων ἐγκατηνέχθη, καυτηριάζων, καθώς φηζ σιν όἋπόστολος, τὴν ἰδίαν συνείδησιν. Ἐν ᾧγὰρ Ξδελυκτὸν εἶναι τὸν γάμον ὁρίζεται, ἑαυτὸν στίζει τοῖς τοῦ γάμου ὀνειδισμοῖς σ εί γὰρ τὺ δένδρον κακὸν ιαθώς φησί που τὸ Εύαγγέλιον, καὶ ὁ καρπὸς πάν rm; τοῦ δένδρου ἄξιος. Ei δὴ τοῦ φυτοῦ τοῦ κατά τὸν ξάμον βλάστημα καὶ καρπός ἐστιν 6 ἄνθρωπος, τά τοῦ γάμου ὀνείδη πάντως τοῦ προφέροντος γίνεται. Ἀλλʼ ἐκεῖνοι μὲν στιγματίαι τὴν συνείδησιν καὶ ιαταμεμωλωπισμένοι τῇ ἀτοπίᾳ τοῦ δόγματος διὰ τῶν τοιούτων ἐλέγχονται. Ἡμεῖς δὲ ταῦτα καὶ περὶ τοῦ γάμου γινώσκομεν, ὡς δεῖ προηγουμένην μὲν εἶναι τὴν περὶτὰ θεῖα σπουδήν τε καὶ ἐπιμέλειαν, τῆς δὲ τοῦ γάμου λειτουργίας μὴ ὑπερορᾷν τὸν awφρόνως τε καὶ μεμετρημένως κεχρῆσθαι δυνάμενον ο οἶος ἦν 6 πατριάρχης Ἰσαάκ, ὃς οὐκ ὲν ἀκμῇ τῆς ἡλικίας, ἵνα μὴ πάθους ἔργον 6 γάμος γένηται, ἀλλʼ ἤδη τῆς νεότητος ὕπαναλωθείσης αὐτῷ δέχεται τὴν τῆς Ῥεβέκκας συνοίκησιν, τῆς διά τὴν ἐπὶ τῷ σπέρο ματι τοῦ Θεοῦ εὐλογίαν · καὶ μέχρι μιᾶς ὠδῖνος ὐπη ρετησας τῷ γάμῳ, πάλιν τῶν ἀοράτων ὅλος ἦν, μύσας τά σωματικά αἰσθητήρια ' τοῦτο γὰρ ὴ ἱστορία δοκεῖ σημαίνειν, τὴν βαρύτητα τῶν ὀφθαλμῶν τοῦ πατριάρχου διηγουμένη. Ἀλλά ταῦτα μὲν ἐχέτω, ὅπως ἂν ἔχειν δοκῇ τοῖς τά τοιαῦτα καθορᾷν ἐπιστήμοσιν. Ἥμεῖς δὲ πρὸς τὰ συνεχῆ τοῦ λόγου προΐωμεν. Τί οὖν ἦν τὺ λεγόμενον; Ὅτι ἂν ἐξῇ, μήτε τῆς θειοτέρας ἐπιθυμίας ἀφίστασθαι, μήτε ἀποφεύγειν τὸν γάμον. Οὐδείς ἐστι λόγος 6 ἀθετῶν τὴν οίκονε μίαν τῆς φύσεως, -καὶ ὡς βδελυκτδν διαβάλλων τδ τίμιον. Καθάπερ γὰρ ἐπὶ τοῦ προρῤηθέντος ἡμῖν του κατὰ τὸ ὕδωρ καὶ τὴν πηγὴν ὑποδείγματος, ὅταν ἐπί τι χωρίον διοχετεύων 6 γεωργὸς τὸ ὕδωρ ἐφέλκεται, γένηται δέ τις καὶ διά μέσου χρεία βραχείας ἀπυρῤοῆς, τοσοῦτον μόνον δώσει παραρρυῆναι, ὅσον τῇ ὲπιζητούσῃ χρείᾳ σύμμετρον γενόμενον, πάλιν εὐκόλως συναναμιχθῆναι τῷ ὅλῳ· εί δὲ ἀπείρως καὶ εὐταμιεύτως ἀνοίξειε τῷ ὕδατι τὴν ἀπόρροιαν, κινδυνεύσει τῆς εὐθείας ἀφέμενον ἅπαν ἐκχαραδρωθῆ· ναι κατά τὸ πλάγιον· τὸν αὐτὸν τρόπον, ἐττειξὴ Χρεία τῷ βίῳ καὶ τῆς ἐξ ἀλλήλων διαδοχῆς, εί μέν τις οὕτω χρήσαιτο τῷ γινομένῳ, ὡς προηγουμένων τῶν πνευματικῶν, φειδωλῇ καὶ ὑπεσταλμένῃ κεχρῆσθαι τῇ περὶ τά τοιαῦτα ἐπιθυμίᾳ, διά τὴν τοῦ καιῖ ροῦ συστολὴν, οὗτος 6 σώφρων ἂν εἴη γεωργὸς,ικαξᾴ τὸ παράγγελμα τοῦ Ἀποστὸλου, οὐκ ἀεὶ περὶ τὰς ἀποδόσεις τῶν ψυχρῶν ἐκείνων ὀφλημάτων μικρολο γούμενος, ἀλλὰ τὴν ὲκ συμφώνου καθαρότητα τῇ σχολῇ τῶν προσευχῶν ἀφορίζων, 6 δεδοικὼς μὴ διᾷ τῆς τοιαύτης προσπαθείας ὅλος γένηται σάρξ κῗξ αἷμα, ἐν οἷς ού καταμένει τοῦ Θεοῦ τὸ Πνεῦμαο:0 δὲ ἀσθενῶς διακείμενος, ὡς μὴ δύνασθαι πρὸς την τῆς φύσεως φορὰν ἀνδρικῶς στῆναι, κρείττων ἂν ειη πὸρῤω τῶν τοιούτων ἑαυτὸν μᾶλλον ἀνέχων ν ἦ ξίί ἀγῶνα κατιὼν μείζονα τῆς δυνάμεως. Κίνδυνος γαρ οὺ μικρὸς παρακρουσθέντα τὸν τοιοῦτον ὲν τῇ πείρα τῆς ἡδονῆς, μηδὲν ἕτερον ἀγαθὸν οἰηθῆναι, ἢ τὺ διὰ σαρκὸς μετὰ προσπαθείας τινὸς λαμβανόμενον, καὶ ἀποστρέψαντα παντελῶς τὸν ἑαυτοῦ νοῦν ἀπὸ τῆς τῶν ἀσωμάτων ἀγαθῶν ἐπιθυμίας, ὅλον σαρκικὸν γενέσθαι, τὺ ὲν τούτοις ἡδὺ διαπαντὸς τρόπου θηρεύοντα· ὡς φιλήδονον εἶναι μᾶλλον αὺτδνῆ φιλό- Βεον. Ἐπειδὴ τοίνυν διὰ τὸ τῆς φύσεως ἀσθενὲς, οὺ παντός ἐστι τῆς εἰς τὰ τοιαῦτα συμμετρίας ἐπιτυγχάνειν, ὲπικίνδυνον δὲ τὸ ἔξω τοῦ μέτρου παρενεχθὲν-τα είς ἰλὺν βυθοῦ, κατὰ τον Ψαλμῳδὺν, ἐμπαγῆναι· Λυσιτελὲς ἂν εἴη, καθὼς ὑςςηγεῖται ό λόγος, ἀπείρατον τῶν τοιούτων διαβιῶναι· ὡς ἃν μὴ τῇ προφάσει τῶν συγκεχωρημένων εἴσοδον λάβοι κατὶι τῆς ψυχῆς τὰ πάθη.
Hoti oude ho gamos tōn kategnōsmenōn estin. i Mēdeis de dia toutōn hēmasʼathetein oiesthō tēn oikonomian tou gamouo ou gar agnooumen hoti kai houtos tēs tou Theou eulogias ouk ēllotriōtaio allʼ epeidē toutou men autarkēs synēgoros kai hē koinē tōn anthrōpōn physis estin, automaton tēn pros ta toeauta rhopēn entitheisa pasi tois dia gamou proïousin eis gennēsin ; antibainei de pōs ē parthenia tę̄ physei peritton an eiē peri gamou protropēn kai parainesin philoponōs syngraphein, tēn dysantagōniston ei mē »tacha dia tous. ta dogmata tēs Ekklēsias paracharatsontastōn toioutōn chreia logōn an eiē ;, hous kekautēriasmenous tēn idian syneidēsin ho Apo- B- . o stolos onomazei thʼ kai ’kalōs onomazō ’oti katalipontes tēn odēgian tou hagiou Pneumatos, dia tēs tōn daimonōn didaskalias oulas tinas kai ekkaumata tais kardiais autōnthenchoirassonsi, ta tou Theou ktismata bdelyssomenoi ōs miasmata, kai eis kakon pheronta, kai kakōn aitia, kai ta toiauta prosagoreuontes. Alla ti moi tous exō krineigsnēsin d”Apoątthlosi exō gar eisin hōs alēthōs ekeinoi tēs tou logou tōn mystēriōn aulēs, ouk en tę̄ skepę̄ tou Theou, allʼ en tę̄ mandrą tou Ponērou aulizomenoi oi ezōgrēmenoi eis to ekeinou thelēma, kata tēn tou ’Apostoloui erōnēn, kai dia touto mē synientes, oti pasēs aretēs en mesotēti theōroumenēs, hē epi ta parakeimena paratropē kakia estin o hypheseōs gar kai epitaseōs pantachou tis to meson epilabōn,,tēn aretēn ek tēs kath kias diekrine. Saphesteros dʼ han hēmin o logos genoito epʼ autōn tōn pragmatōn deiknymenos ; Deilia kai thrasos dyo kakiai kata to enantion nooumenai, hē men kata elleipsin, hē de kata pleonasmyn pepoithēseōs, mesēn periechousin autōn tēn andreian. Palin -ho eusebēs oute atheos, oute deisidaimōn estin ison gar epʼ amphoin td asebēma, kai to mēdena Theon, kai to pollous einai oiesthai. Boulei kal diʼ eterōn epignōnai td dogma? '0 phygōn to pheidōlos heinai kai asōtos, en tę̄ tōn enantiōn pathōn anachōrēsei tēn eleutherian tǭ hēthei katōrthōse ; toiouton gar ti hē eleutheria estin, to mēte pros tas ametrous kai anōpheleis dapanas eikē diacheisthai, mēte pros ta anankaia mikrologōs echein. Houtō kai epitōn loipōn pantōn, ina mē tois kathekaston epexiōmen, tēn mesotēta tōn enantiōn aretēn o logos egnōrisen. Oukoun kai hē sōphrosynē mesotēs estin,;ka“i phanerasechei tas _ ekatera pros kakian paratropas. '0 ’men gar elleipōn kata ton tēs psychēs tonon, kai dia touto eukatagōnistos tǭ tēs hēdonēs pathei ginomenos, kai mēde prosengisas tę̄ hodǭtou katʼ aretēn biou kai sōphronos, eis pathē tēs atimias katōlisthen o hode parelthōn tēs sōphrosynēs to basimon, kai hyperpesōn tou mesou tēsaretēs, hoion krēmnǭ tini tę̄ didaskalią tōn daimonōn enkatēnechthē, kautēriazōn, kathōs phēz sin hoApostolos, tēn idian syneidēsin. En hǭgar Xdelykton einai ton gamon horizetai, heauton stizei tois tou gamou oneidismois s ei gar ty dendron kakon iathōs phēsi pou to Euangelion, kai ho karpos pan rm? tou dendrou axios. Ei dē tou phytou tou kata ton xamon blastēma kai karpos estin 6 anthrōpos, ta tou gamou oneidē pantōs tou propherontos ginetai. Allʼ ekeinoi men stigmatiai tēn syneidēsin kai iatamemōlōpismenoi tę̄ atopią tou dogmatos dia tōn toioutōn elenchontai. Hēmeis de tauta kai peri tou gamou ginōskomen, hōs dei proēgoumenēn men einai tēn perita theia spoudēn te kai epimeleian, tēs de tou gamou leitourgias mē hyperorąn ton awphronōs te kai memetrēmenōs kechrēsthai dynamenon o oios ēn 6 patriarchēs Isaak, hos ouk en akmę̄ tēs hēlikias, hina mē pathous ergon 6 gamos genētai, allʼ ēdē tēs neotētos hypanalōtheisēs autǭ dechetai tēn tēs Rhebekkas synoikēsin, tēs dia tēn epi tǭ spero mati tou Theou eulogian ; kai mechri mias ōdinos ypē retēsas tǭ gamǭ, palin tōn aoratōn holos ēn, mysas ta sōmatika aisthētēria ' touto gar ē historia dokei sēmainein, tēn barytēta tōn ophthalmōn tou patriarchou diēgoumenē. Alla tauta men echetō, hopōs an echein dokę̄ tois ta toiauta kathorąn epistēmosin. Hēmeis de pros ta synechē tou logou proïōmen. Ti oun ēn ty legomenon? Hoti an exę̄, mēte tēs theioteras epithymias aphistasthai, mēte apopheugein ton gamon. Oudeis esti logos 6 athetōn tēn oikone mian tēs physeōs, -kai hōs bdelyktdn diaballōn td timion. Kathaper gar epi tou prorrēthentos hēmin tou kata to hydōr kai tēn pēgēn hypodeigmatos, hotan epi ti chōrion diocheteuōn 6 geōrgos to hydōr ephelketai, genētai de tis kai dia mesou chreia bracheias apyrroēs, tosouton monon dōsei pararryēnai, hoson tę̄ epizētousę̄ chreią symmetron genomenon, palin eukolōs synanamichthēnai tǭ holǭ; ei de apeirōs kai eutamieutōs anoixeie tǭ hydati tēn aporroian, kindyneusei tēs eutheias aphemenon hapan ekcharadrōthē; nai kata to plagion; ton auton tropon, etteixē Chreia tǭ biǭ kai tēs ex allēlōn diadochēs, ei men tis houtō chrēsaito tǭ ginomenǭ, hōs proēgoumenōn tōn pneumatikōn, pheidōlę̄ kai hypestalmenę̄ kechrēsthai tę̄ peri ta toiauta epithymią, dia tēn tou kaii rou systolēn, houtos 6 sōphrōn an eiē geōrgos,ikaxą to parangelma tou Apostolou, ouk aei peri tas apodoseis tōn psychrōn ekeinōn ophlēmatōn mikrolo goumenos, alla tēn ek symphōnou katharotēta tę̄ scholę̄ tōn proseuchōn aphorizōn, 6 dedoikōs mē dią tēs toiautēs prospatheias holos genētai sarx kïx haima, en hois ou katamenei tou Theou to Pneumao:0 de asthenōs diakeimenos, hōs mē dynasthai pros tēn tēs physeōs phoran andrikōs stēnai, kreittōn an eiē porrō tōn toioutōn heauton mallon anechōn n ē xii agōna katiōn meizona tēs dynameōs. Kindynos gar ou mikros parakrousthenta ton toiouton en tę̄ peira tēs hēdonēs, mēden heteron agathon oiēthēnai, ē ty dia sarkos meta prospatheias tinos lambanomenon, kai apostrepsanta pantelōs ton heautou noun apo tēs tōn asōmatōn agathōn epithymias, holon sarkikon genesthai, ty en toutois hēdy diapantos tropou thēreuonta; hōs philēdonon einai mallon autdnē philo- Beon. Epeidē toinyn dia to tēs physeōs asthenes, ou pantos esti tēs eis ta toiauta symmetrias epitynchanein, epikindynon de to exō tou metrou parenechthen-ta eis ilyn bythou, kata ton Psalmǭdyn, empagēnai; Lysiteles an eiē, kathōs hyssēgeitai o logos, apeiraton tōn toioutōn diabiōnai; hōs han mē tę̄ prophasei tōn synkechōrēmenōn eisodon laboi katii tēs psychēs ta pathē.
That marriage too is not among the things condemned. Let no one think from this that we reject the institution of marriage; for we are not ignorant that this too is not estranged from God’s blessing. But since the common nature of human beings is a sufficient advocate for it, implanting of itself the inclination toward such things in all who come into being through marriage, while virginity in a way goes against nature, it would be superfluous to compose with great labour an exhortation and encouragement to marriage, … the hard-to-resist …; unless perhaps such words are needed because of those who counterfeit the doctrines of the Church, whom the Apostle calls “seared in their own conscience.” And I name them well, because, having left the guidance of the Holy Spirit, through the teaching of demons they stamp certain scars and burns on their hearts, loathing God’s creatures as defilements, calling them things that lead to evil and causes of evils, and the like. “But what have I to do with judging those outside?” says the Apostle. For they are truly outside the court of the word of the mysteries, lodging not under the shelter of God but in the fold of the Evil One, “held captive to do his will,” in the Apostle’s words; and for this reason they do not understand that, since every virtue is seen in a mean, the deviation toward what lies on either side of it is vice. For whoever has grasped the mean everywhere between deficiency and excess has distinguished virtue from vice. The point would become clearer to us if shown in the facts themselves. Cowardice and rashness, two vices conceived as opposites, the one by deficiency of confidence, the other by excess, have courage as the mean between them. Again, the godly man is neither an atheist nor superstitious; for the impiety is equal in both, thinking that there is no God and that there are many. Do you want to recognize the doctrine through other examples too? One who has avoided being stingy and being prodigal has achieved liberality of character by withdrawing from the opposite passions; for liberality is something of this kind, neither to pour out money at random on immoderate and useless expenses nor to be petty about necessary ones. So too in all the rest, not to go through them one by one, reason has recognized the mean between opposites as virtue. Self-control too, then, is a mean, and has evident deviations into vice on either side. For one who falls short in the tension of the soul, and so becomes easily overcome by the passion of pleasure, not even approaching the road of the virtuous and self-controlled life, has slid into dishonourable passions; while one who has passed beyond the footing of self-control and overshot the mean of virtue has been carried down, as over a cliff, into the teaching of demons, searing his own conscience, as the Apostle says. For in declaring marriage abominable, he brands himself with the reproaches he casts on marriage. For if the tree is bad, as the Gospel says somewhere, the fruit too is certainly worthy of the tree. If, then, man is the shoot and fruit of the plant of marriage, the reproaches against marriage certainly fall on the one who utters them. But those people, branded in their conscience and bruised by the absurdity of their doctrine, are refuted by such arguments. We, on the other hand, know this about marriage too: that zeal and care for divine things should come first, but that one who is able to use the service of marriage with self-control and moderation should not despise it. Such was the patriarch Isaac, who took Rebekah to live with him not in the prime of his age, so that the marriage might not be the work of passion, but when his youth was already spent, because of God’s blessing on his seed; and having served marriage as far as one childbirth, he was again wholly given to things invisible, having closed his bodily senses; for this is what the history seems to signify when it relates the heaviness of the patriarch’s eyes. But let these things be as they seem to those skilled in seeing such matters; we must go on with the course of our discourse. What, then, was being said? That where it is possible neither to depart from the more divine desire nor to flee marriage, there is no argument that rejects the ordering of nature or slanders what is honourable as abominable. For as in the example we gave earlier of the water and the spring, when the farmer is channelling the water and drawing it to some field, and there is need on the way for a small outflow, he will let only so much run off as is proportionate to the need that calls for it, so that it can easily rejoin the whole again; but if he opens an outlet for the water without skill and without economy, it will risk leaving the straight course and all running off to the side in a ravine: in the same way, since life also has need of succession from one another, if one uses what happens in such a way that, the spiritual things coming first, he uses the desire for such things sparingly and with restraint because the time is short, he would be the self-controlled farmer, according to the Apostle’s precept, not always being petty about paying those cold debts, but setting apart purity by agreement for leisure for prayer, fearing lest through such attachment he become wholly flesh and blood, in which the Spirit of God does not remain. But one who is weakly disposed, so as to be unable to stand firm manfully against the current of nature, would do better to keep himself far from such things rather than go down into a contest greater than his strength. For there is no small danger that such a person, deceived in the experience of pleasure, may think nothing else good but what is received through the flesh with a certain attachment, and, turning his mind wholly away from the desire for incorporeal goods, become wholly fleshly, hunting in every way the pleasure in these things, so as to be a lover of pleasure rather than a lover of God. Since, then, because of the weakness of nature, it is not for everyone to attain due measure in such things, and it is dangerous for one who has been carried beyond the measure to stick fast in the mire of the deep, as the Psalmist says, it would be profitable, as the discourse advises, to pass life without experience of such things, so that the passions may not gain entrance against the soul under the pretext of what is permitted.
Chapter 9
9PG 46:357b–360c
Ὅτι δυσμετάθετον ἐπὶ παντὸς ἠ συνήθεια. ’Δμαχον γάρ ἐστιν ἐπὶ παντὸς ἡ συνήθεια, πολλὴν ἔχουσα δύναμιν πρὸς ἑαυτὴν ἑλκύσαι καὶ ἐπισπάσασθαι τὴν ψυχὴν, καί τινα καλοῦ παρασχεῖν φαντασίαν, ἐν ᾧ -ἄν τις σχέσιν καὶ προσπὰθειαν διὰ τοῦ προσεθισμοῦ τινα κτήσηται· καὶ οὐδὲν οὕτω τῇ φύσει φευκτόν ἐστιν, ὠς ὲν συνηθείᾳ γενόμενον μὴ καὶ σπουδῆς ἄξιον καὶ αἱρετὸν νομισθῆναι. Ἀπόδειξις ’τοῦ λόγου ό ἀνθρώπινος βίος, ἐν τοσούτων ὄντων ἐθνῶν, οὐ τὰ αὐτὰ πᾶσι σπουδάζεται, ἄλλα δὲ παρʼ Δ ἑτέροις ἐστὶ καλά τε καὶ τίμια, τῆς παρʼ ἑκάστου συνηθείας τὴν περί τι σπουδήν τε καὶ ἐπιθυμίαν ποιούσης. Καὶ οὐ μόνον κατὰ τὰ ἔθνη τὴν τοιαύτην παραλλαγὴν ἔστιν ἰδεῖν, τῶν αὐτῶν ἐπιτηδευμάτων παρά τισι μὲν θαυμαζομένων, διαβαλλομένων δὲ παρʼ ἑτέροις· ἀλλὰ καὶ ἐπὶ τοῦ αὐτοῦ ἔθνους καὶ τῆς αὐτῆς πόλεως καὶ γένους, ἐν οἷς πολλὴν ἔστι διαφορὰν ιόεῖν ὲκ τῆς συνηθείας ἑκάστοις ἐγγινομένην. οὕτως ἐκ μιᾶς ὠδῖνος ἀδελφοὶ προελθόντες εἰς γένεσιν τοῖς ἐπιτηδεύμασι τῷ βίῳ πλεῖστον ἀπʼ ἁλλήλων ἐσχίσθησαν · καὶ οὔπω τοῦτο θαυμαστόν · ἐπεὶ καὶ ό καθέκαστον ἄνθρωπος οὑ τὴν αὐτὴν ὡς ἐπὶ τὸ πολὺ περὶ τοῦ αὐτοῦ πράγματος κρίσιν ἔχει, ἀλλʼ ὡς ἂν περὶ ἕκαστον ἀπὸ τῆς συνηθείας διατεθῇ. Καὶ ἵνα μὴ τὰ πόρρω τοῦ πράγματος λέγωμεν, πολλοὺς ἡμῖν ἐγνωρίσαμεν ἐραστὰς μάλιστα τῆς σωφροσύνης εὑθῦς παρὰ τὴν πρώτην ἡλικίαν φανέντας, ἀρχὴν δὲ ῥυπαροῦ βίου ποιησαμένους τὴν δοκοῦσαν ἑννομόν τε καὶ συγκεχωρημένην τῶν ἡδονῶν μετουσίαν. Ἐπεὶ γὰρ ἅπαξ τὴν τοιαύτην παρεδέξαντο πεῖραν, κατὰ τὸ ῥηθὲν ἡμῖν ἐπὶ τοῦ ῥείθρου ὑπόδειγμα, ὅλον πρὸς ταῦτα τδ ἐπιθυμητικὸν μεταστρέψαντες, καὶ τὴν ὁρμὴν ἀπὺ τῶν θειοτέρων πρὸς τὰ ταπεινὰ καὶ ὑλώδη μετοχετεύσαντες, πολλὴν ὲν ἑαυτοῖς τὴν εὐρυχωρίαν τοῖς πάθεσιν ἤνοιξαν· ὡς παντελῶς τῆς ἐπὶ τὸ ἄνω φορᾶς λῆξαι καὶ ἀποξηρανθῆναι τὴν ἐπιθυμίαν, ὃλην πρὸς τὰ πάθη μταρῤυεῖσαν. Διὰ τοῦτο λυσιτελὲς εἶναι νομίζομεν τοῖς ἀσθενεστέροις εἰς τὴν παρθενίαν ὓς εις ἀσφαλές τι φρούριον καταφεύγειν, καὶ μὴ τρδς τὴν ἀκολουθίαν κατιόντας τοῦ βίου, προσκαλεῖσθαι καθʼ ἑαυτῶν πειρασμοὺς, καὶ τοῖς ἀντιστραπενομένοις τῷ νόμῳ τοῦ νοὸς ή μῶν διὰ τῶν τῆς σαρκδς παθημάτων συμπλέκεσθαι, καὶ κινδυνεύειν οὗ περὶʼγῆςʼ ὅρων, ἢ χρημάτων ἀποβολῆς, ἢ ἀλλον τινὸς τῶν κατὰ τὴν ζωὴν ταῦτην σπουδαζομένων, ’ἀλλὰ περὶ τῆς προηγουμένης ἐλπίδος. Οὐκ ἐστι γάρ τὸν εἰς τὸν κόσμον τοῦτον ἀποστρέφοντα τὴν διάνοιαν καὶ τὴν ἐνθάδε μέριμναν ἀναλαβόντα, καὶ είς ἀνθρωπί- “’νην ἀρέσκειαν ἀσχολοῦντα ἑαυτοῦ τὴν καρδίαν, πληρωτὴν ’γενέσθαι τῆς πρῶτης καὶ μεγάλης ἐντολῆς τοῦ Κυρίου, ἥ φησιν ἐξ ὅλης καρδίας καὶδυνάμεως τὺν Θεὸν ἀγαπᾷν. Πῶς γάρ ἀγαπήσει τις eé ὃλτξς καρδίας καὶ δυνάμεως τὸν Θεὸν, ὅταν καταμερίσῃ τὴν καρ- Βίαν ἑαυτοῦ πρὸς Θεὸν καὶ κόσμον, καὶ-κλέπτων τρόπον τινὰ τὴν ἐκείνῳ μόνῳ χρεωστουμένην ἀγάπην, ὶνθρωπίνοις αὐτὴν πάθεσι προσαναλίσκῃς ό γὰρ ίγαμος μεριμνᾷ τὸ. τοῦ Κυρίου, ό δὲ γαμήσας μεριμνᾷ τά τοῦ κόσμου. El δὲ ἐπίπονος ή πρὸς τὰς ήδονὰς μάχη δοκεῖ, θαρρείτω πᾶς · οὐδὲ γάρ πρὸς τοῦτο μικρά ή συνήθεια καὶ τοῖς δυσκολωτάτοις εἶναι δοκοῦσιν, ἡδονήν τινα διὰ τῆς ἐπιμονῆς ἐνεργάσασθαι· καὶ ήδονὴν τὴν καλλίστην καὶ καθαρωτάτην, ἧς ἄξιόν ἐστιʼ τόν γε νοῦν ἔχοντα περιέχεσθαι μᾶλλον, ἢ τῇ περὶ τὰ ταπεινά μικροπρεπείᾳ, τῶν μεγάλων κατʼ ἀλήθειαν καὶπάντα νοῦν ὑπερεχόντων ἀλλοτριοῦ-
Hoti dysmetatheton epi pantos ē synētheia. ’Dmachon gar estin epi pantos hē synētheia, pollēn echousa dynamin pros heautēn helkysai kai epispasasthai tēn psychēn, kai tina kalou paraschein phantasian, en hǭ -an tis schesin kai prospatheian dia tou prosethismou tina ktēsētai; kai ouden houtō tę̄ physei pheukton estin, ōs en synētheią genomenon mē kai spoudēs axion kai haireton nomisthēnai. Apodeixis ’tou logou o anthrōpinos bios, en tosoutōn ontōn ethnōn, ou ta auta pasi spoudazetai, alla de parʼ D heterois esti kala te kai timia, tēs parʼ hekastou synētheias tēn peri ti spoudēn te kai epithymian poiousēs. Kai ou monon kata ta ethnē tēn toiautēn parallagēn estin idein, tōn autōn epitēdeumatōn para tisi men thaumazomenōn, diaballomenōn de parʼ heterois; alla kai epi tou autou ethnous kai tēs autēs poleōs kai genous, en hois pollēn esti diaphoran ioein ek tēs synētheias hekastois enginomenēn. houtōs ek mias ōdinos adelphoi proelthontes eis genesin tois epitēdeumasi tǭ biǭ pleiston apʼ hallēlōn eschisthēsan ; kai oupō touto thaumaston ; epei kai o kathekaston anthrōpos hou tēn autēn hōs epi to poly peri tou autou pragmatos krisin echei, allʼ hōs an peri hekaston apo tēs synētheias diatethę̄. Kai hina mē ta porrō tou pragmatos legōmen, pollous hēmin egnōrisamen erastas malista tēs sōphrosynēs heuthys para tēn prōtēn hēlikian phanentas, archēn de rhyparou biou poiēsamenous tēn dokousan hennomon te kai synkechōrēmenēn tōn hēdonōn metousian. Epei gar hapax tēn toiautēn paredexanto peiran, kata to rhēthen hēmin epi tou rheithrou hypodeigma, holon pros tauta td epithymētikon metastrepsantes, kai tēn hormēn apy tōn theioterōn pros ta tapeina kai hylōdē metocheteusantes, pollēn en heautois tēn eurychōrian tois pathesin ēnoixan; hōs pantelōs tēs epi to anō phoras lēxai kai apoxēranthēnai tēn epithymian, holēn pros ta pathē mtarryeisan. Dia touto lysiteles einai nomizomen tois asthenesterois eis tēn parthenian hys eis asphales ti phrourion katapheugein, kai mē trds tēn akolouthian kationtas tou biou, proskaleisthai kathʼ heautōn peirasmous, kai tois antistrapenomenois tǭ nomǭ tou noos ē mōn dia tōn tēs sarkds pathēmatōn symplekesthai, kai kindyneuein hou periʼgēsʼ horōn, ē chrēmatōn apobolēs, ē allon tinos tōn kata tēn zōēn tautēn spoudazomenōn, ’alla peri tēs proēgoumenēs elpidos. Ouk esti gar ton eis ton kosmon touton apostrephonta tēn dianoian kai tēn enthade merimnan analabonta, kai eis anthrōpi- “’nēn areskeian ascholounta heautou tēn kardian, plērōtēn ’genesthai tēs prōtēs kai megalēs entolēs tou Kyriou, hē phēsin ex holēs kardias kaidynameōs tyn Theon agapąn. Pōs gar agapēsei tis ee holtxs kardias kai dynameōs ton Theon, hotan katamerisę̄ tēn kar- Bian heautou pros Theon kai kosmon, kai-kleptōn tropon tina tēn ekeinǭ monǭ chreōstoumenēn agapēn, inthrōpinois autēn pathesi prosanaliskę̄s o gar igamos merimną to. tou Kyriou, o de gamēsas merimną ta tou kosmou. El de epiponos ē pros tas ēdonas machē dokei, tharreitō pas ; oude gar pros touto mikra ē synētheia kai tois dyskolōtatois einai dokousin, hēdonēn tina dia tēs epimonēs energasasthai; kai ēdonēn tēn kallistēn kai katharōtatēn, hēs axion estiʼ ton ge noun echonta periechesthai mallon, ē tę̄ peri ta tapeina mikroprepeią, tōn megalōn katʼ alētheian kaipanta noun hyperechontōn allotriou-
That habit is hard to change in everything. For habit is invincible in everything, having great power to draw and attract the soul to itself and to present an appearance of good in whatever one has acquired attachment and fondness for by becoming accustomed to it; and nothing is so repugnant to nature that, once it has become a habit, it is not thought worthy of zeal and choice. Proof of the point is human life: among so many nations the same things are not pursued by all, but different things are good and honourable among different peoples, the custom of each producing zeal and desire for something. And one can see such variation not only among nations, the same practices being admired by some and condemned by others, but also within the same nation and the same city and family, among whom one can see a great difference arising from the habits of each. So brothers who came into being from one birth have been divided very widely from each other in the practices of their lives. And this is not yet surprising, since the individual man too mostly does not have the same judgment about the same thing, but as he has been disposed toward each by habit. And not to speak of things far from the matter, we have known many who appeared at their first youth to be great lovers of self-control, but who made the participation in pleasures that seems lawful and permitted the beginning of a filthy life. For once they had accepted such experience, according to the example of the stream we gave, they turned their whole desire toward these things and diverted their impulse from more divine things to lowly and material ones, and so opened a wide space in themselves for the passions, so that the desire ceased altogether from its upward course and dried up, having flowed wholly into the passions. For this reason we think it profitable for the weaker to flee to virginity as to a safe fortress, and not, by going down into the sequence of life, to call temptations against themselves and become entangled, through the passions of the flesh, with what wars against the law of our mind, and run a risk not about boundaries of land or loss of money or anything else pursued in this life, but about the chief hope. For one who turns his mind toward this world and takes up the care of things here, and occupies his heart with pleasing people, cannot fulfil the first and great commandment of the Lord, which says to love God with all one’s heart and strength. For how will anyone love God with all his heart and strength when he divides his heart between God and the world, and, in a way stealing the love owed to him alone, spends it on human passions? “For the unmarried man cares for the things of the Lord, but the married man cares for the things of the world.” And if the battle against pleasures seems laborious, let everyone take heart; for in this too habit has no small power to produce, by persistence, a certain pleasure even in things that seem most difficult; and a pleasure the finest and purest, which one who has understanding ought rather to cling to than to the meanness concerned with lowly things, estranging himself from the things that are truly great and surpass every mind …
Chapter 10
10PG 46:360c–364a
Τί Δτὸʼ ἀληθῶς ἐπιθυμητόν.. σ · Ὅση γάρ ἐστιν ή ζημία ὲν ἀποπτώσει γενέσθαι τῆς τοῦ δντως καλοῦ κτήσεως, τίς ἂν παραστήσειε λόγοςς ποίᾳ δʼ ἀν τις χρήσαιτο διανοίας ὑπερβολῇ ς πῶςʼἀιῖὲνδείξαιτο καὶ εἰς ὑπογραφὴν ἀγάγοι τὸ καί λόγῳ ἄρρητον καὶ νοήματι ἁκατάληπτον; Εἰ μὲν γάρ τις ἐπὶ τοσοῦτον τὸ τῆς καρδίας ὄμμα κεκάθαρται, ὡς δυνηθῆναί πως ἰδεῖν τὸ ὲν τοῖς μακαρισμοῖς ὑπὸ τοῦ Κυρίου ἐπηγγελμένον, πάσης καταγνώσεται ἀνθρωπίνης φωνῆς, ὡς οὐδεμίαν ἐχούσης δύναμιν είς τὴν τοῦ νοηθέντος παράστασιν · εί δέ τις ἔτι τοῖς . ὑλικοῖς ἐγκαθήμενος πάθεσι, καθάπερ ὑπὸ λήμης τινὸς τῆς ὲμπαθοῦς διαθέσεως τὸ διορατικὸν τῆς ψυχῆς ἐπιπεπλασται, ματαία κα) τούτῳ πᾶσα λόγων ίσχύςʼ ἐπὶ γὰρ τῶν ἀναισθήτως ἐχόντων, ὲν τῷ ὁμοίῳ καθέστηκε τό τε ἐλαττοῦν διὰ τοῦ λόγου καὶ τὸ ὑπεραίρειν τά θαύματα ’ ὡς καὶ ἐπὶ τῆς ήλιακῆς ἀκτῖνος, ’τῷ μὴ τεθεαμένῳ τὸ φῶς ἀπὸ πρώτης γε· νέσεως ἀργὴ καὶ ἀνόνητος γίνεται ή διὰ τῶν λόγων τοῦ φωτὸς ἑρμηνεία · οὐ γάρ ἐστι δυνατὸν τὴν τῆς ’ἀκτῖνος λαμπηδόνα διʼ ἀκοῆς ὲναυγάσαί. Οὕτω καὶ ὲπὶ τοῦ ἀληθινοῦ καὶ νοητοῦ φωτὸς,’ ἰδίων ὀφθαλμῶν “ ἑκάστῳ χρεία, ἵνα τὸ κάλλος ὲκεῖνο θεάσηται, ὅπερ ὁ μὲν ἰδὼν κατά τινα θείαν δωρεάν τε καὶ ἐπίπνοιαν ἅνερμήνευτον ὲν τῷ ἀπορρήτῳ si“; συνειδήσεως ἔχει τὴν ἔκπληξιν · ὁ δὲ μὴ τεθεαμένος, οὐδὲ γνώσεται τὴν ζημίαν ὧν ἀπεστέρηται. Πῶς γάρ ἄν τις αύτῷ διαπεφευγὸς αὑτὸν ἀγαθὸν παραστήσειες πῶς δʼ ἄν τις ὑπʼ ὄψιν ἀγάγοι τὺ ἄφραστον; ’ἰδίας φωνὰς σημαντικὰς ἐκείνου τοῦ κάλλους ού μεμαθήκαμεν · ὑπόδειγμα τοῦ ζητουμένου ὲν τοῖς οὖσιν οὑκ ἔστιν οὐδένʼ ιιι συγκρίσεως γε μὴν αὐτὸ δηλωθῆναι ἀμήχανον. Τίς γάρ ὀλίγῳ σπινθῆρι προσεικάζει τὸν filim, ἢ ῥανίδα βραχεῖαν πρὸ( τὴν τῶν ἀβύσσων ἀπειρίαν ἀνθίστησιν; Ὃν γὰρ ἔχει λόγον πρὸς τὰς ἀβύσσους ὴ ὀλίγη σταγὼν, ἢ πρὸς τὴν μεγάλην ἀκτῖνα τοῦ ἡλίου τὸ μικρὸν σπινθηράκιον· οὕτω διάκειται καὶ πάντα τά παρὰ τῶν ἀνθρώπων ὡς καλὰ, θαυμαζόμενα πρὸς ἐκεῖνο τὸ κάλλος, ὃ περὶ τὸ πρῶὲ τον ἀγαθὸν καὶ τὸ ἐπέκεινα παντὸς ἀγαθοῆ θεωρεῖται. Τίς οὖν ἐπίνοια τὸ μέγεθος τῆς ζημίας τῷ παθύντι τὴν ζημίαν ταύτην ὲνδείξεται; Καλῶς μοι δοκεί ὁ μέγας Δαὸὶδ τὴν ἀμηχανίαν ἐνδεδεῖχθαι ταύ την · δς ἐπειδὴ ποτε δυνάμει τοῦ Πνεύματος ὑψωθεὶς τὴν διάνοιαν, καὶ οἷον ὲκὸάς αὐτὸς ἑαυτὸν, εἶδεν ἐκεῖνο τὺ ἀμήχανον καὶ ἀπερινόητον κάλλος ἐν τῇ μακαρίᾳ ἐκστάσει (εἶδε δὲ πάντως ὡς ἀνθρώπῳ γε δυνατὸν ἰδεῖν, ἔξω τῶν τῆς σαρκὸς προκαλυμμάτων γενόμενος, καὶ εἰσελθὼν διὰ μόνης διανοίας εἰς τὴν τῶν ἀσωμάτων καὶ νοητῶν θεωρίαν) ἐπειδή τι καὶ εἰπεῖν ἄξιον τοῦ ὀφθέντος ὲπεπόθησεν, ἐκείνην ἐξ· εβόησε τὴν φωνην, ἢν πάντες ᾄδουσιν, ὅτι Πᾶς ἇνθρωπος Ψεύστης τοῦτο δέ ἐστιν, ὥς γε ὁ ἐμὸς λόο γος, ὅτι πᾶς ἄνθρωπος φωνῇ· ἐπιτρέπων τὴν τοῦ ἁφράστου φωτὸς ἑρμηνείαν, ὅντως ψεύστης ἐστίν οὐχὶ τῷ μισεῖν αὐτὴν, ἀλλὰ τῷ ἀσθενεῖν περὶ τὴν τοῦ νοηθέντος παράστασιν. Τὸ μὲν γὰρ αἰσθητὸν κάλλος, ὅσον κάτω πε ρὶ τὸν ἡμέτερον, ἀναστρέφεται βίον, εἴτε ὲν ἀψύχοις ὕλαις, εἴτε καὶ ἐν σώμασιν ἐμψύχοις διά τινος εύχροίας ἐμφανταζόμενον, αὐτάρκης ἡμῶν ἡ κατὰ τὴν αἴσθησιν δύναμις καὶ θαυμάσαι, καὶ ἀποδέξασθαι, καὶ γνώριμον ἑτέρῳ ποιῆσαι, διὰ τῆς τῶν λόγων γραφῆς ὥσπερ ἐν εἰκόνι τινὶ τῷ λόγῳ τοῦ τοιούτου κάλλους ἐγγραφομένου ο οὗ δὲ τὸ ἀρχέτυπον κάλλος διαφεύγει τὴν κατανόησιν, πῶς ἂν ὁ λόγος ὑπʼ ὄψιν ἀγάγοι, οὐδεμίαν μηχανὴν ἐξευρίσκων ὑπογραφῆς, οὐ χροιὰν ἔχων εἰπεῖν, ού σχῆμα, ού μέγεθος, οὐ μορφῆς εὐμοιρίαν, ούδὲ τινα ὅλως φλυαρίαν τοιαύτην; Τὸ γὰρ ἀειδὲς πάντη, καὶ ἀσχημάτιστον, καὶ πηλικότητος πάσης ἀλλότριον, καὶ πάντων ὅσα περὶ σῶμα καὶ αἴσθησιν θεωρεῖται, πόρρωθεν ἱδρύμενον, πῶς ἄν τις διά τῶν μόνῃ τῇ αἰσθήσει καταλαμβανομένων γνωρίσειεν; Ού μὴν διά τοῦτό γε ἀπογνωστὼν ἡμῖν τῆς ἐπιθυμίας ταύτης, ὅτι ὑψηλοτέρα φαίνεται τῆς καταλήψεως ο ἀλλʼ ὅσῳ μέγα τὸ ζητούμενον ὁ λόγος ἀπέδειξεν, τοσούτῳ μᾶλλον ὑψοῦσθαι χρὴ τὴν διάνοιαν καὶ συνεπαίρεσθαι τῷ μεγέθει τοῦ ζητουμένου, μὴ παντελῶς ἔξω γενέσθαι τῆς τοῦ ἀγαθοῦ μετουσίας · κίνδυνος γὰρ οὐ μικρὸς, μὴ τῷ ἰ λίαν ὑψηλῷ τε καὶ ἀρρήτῳ, παντάπασι τῆς περὶ αύτοῦ ἐννοίας άπολισθήσωμεν, μηδενὶ γνωρίμῳ τὴν ’ κατανόησιν αὐτῶν ἐπερείδοντες. Δεῖ τοίνυν τῆς ἀσθενείας ἕνεκεν ταύτης διὰ τῶν τῇ αἰσθήσει γνωρίμων χειραγωγεῖν πρὸς τὸ ἀόρατον τὴν διάνοιαν. Ἠ δὲ ἐπίνοια γένοιτο ἂν ἡμῖν τοιαύτη
Ti Dtoʼ alēthōs epithymēton.. s ; Hosē gar estin ē zēmia en apoptōsei genesthai tēs tou dntōs kalou ktēseōs, tis an parastēseie logoss poią dʼ an tis chrēsaito dianoias hyperbolę̄ s pōsʼaiiendeixaito kai eis hypographēn agagoi to kai logǭ arrēton kai noēmati hakatalēpton? Ei men gar tis epi tosouton to tēs kardias omma kekathartai, hōs dynēthēnai pōs idein to en tois makarismois hypo tou Kyriou epēngelmenon, pasēs katagnōsetai anthrōpinēs phōnēs, hōs oudemian echousēs dynamin eis tēn tou noēthentos parastasin ; ei de tis eti tois . hylikois enkathēmenos pathesi, kathaper hypo lēmēs tinos tēs empathous diatheseōs to dioratikon tēs psychēs epipeplastai, mataia ka) toutǭ pasa logōn ischysʼ epi gar tōn anaisthētōs echontōn, en tǭ homoiǭ kathestēke to te elattoun dia tou logou kai to hyperairein ta thaumata ’ hōs kai epi tēs ēliakēs aktinos, ’tǭ mē tetheamenǭ to phōs apo prōtēs ge; neseōs argē kai anonētos ginetai ē dia tōn logōn tou phōtos hermēneia ; ou gar esti dynaton tēn tēs ’aktinos lampēdona diʼ akoēs enaugasai. Houtō kai epi tou alēthinou kai noētou phōtos,’ idiōn ophthalmōn “ hekastǭ chreia, hina to kallos ekeino theasētai, hoper ho men idōn kata tina theian dōrean te kai epipnoian hanermēneuton en tǭ aporrētǭ si“? syneidēseōs echei tēn ekplēxin ; ho de mē tetheamenos, oude gnōsetai tēn zēmian hōn apesterētai. Pōs gar an tis autǭ diapepheugos hauton agathon parastēseies pōs dʼ an tis hypʼ opsin agagoi ty aphraston? ’idias phōnas sēmantikas ekeinou tou kallous ou memathēkamen ; hypodeigma tou zētoumenou en tois ousin houk estin oudenʼ iii synkriseōs ge mēn auto dēlōthēnai amēchanon. Tis gar oligǭ spinthēri proseikazei ton filim, ē rhanida bracheian pro( tēn tōn abyssōn apeirian anthistēsin? Hon gar echei logon pros tas abyssous ē oligē stagōn, ē pros tēn megalēn aktina tou hēliou to mikron spinthērakion; houtō diakeitai kai panta ta para tōn anthrōpōn hōs kala, thaumazomena pros ekeino to kallos, ho peri to prōe ton agathon kai to epekeina pantos agathoē theōreitai. Tis oun epinoia to megethos tēs zēmias tǭ pathynti tēn zēmian tautēn endeixetai? Kalōs moi dokei ho megas Daoid tēn amēchanian endedeichthai tau tēn ; ds epeidē pote dynamei tou Pneumatos hypsōtheis tēn dianoian, kai hoion ekoas autos heauton, eiden ekeino ty amēchanon kai aperinoēton kallos en tę̄ makarią ekstasei (eide de pantōs hōs anthrōpǭ ge dynaton idein, exō tōn tēs sarkos prokalymmatōn genomenos, kai eiselthōn dia monēs dianoias eis tēn tōn asōmatōn kai noētōn theōrian) epeidē ti kai eipein axion tou ophthentos epepothēsen, ekeinēn ex; eboēse tēn phōnēn, ēn pantes ądousin, hoti Pas hanthrōpos Pseustēs touto de estin, hōs ge ho emos loo gos, hoti pas anthrōpos phōnę̄; epitrepōn tēn tou haphrastou phōtos hermēneian, hontōs pseustēs estin ouchi tǭ misein autēn, alla tǭ asthenein peri tēn tou noēthentos parastasin. To men gar aisthēton kallos, hoson katō pe ri ton hēmeteron, anastrephetai bion, eite en apsychois hylais, eite kai en sōmasin empsychois dia tinos euchroias emphantazomenon, autarkēs hēmōn hē kata tēn aisthēsin dynamis kai thaumasai, kai apodexasthai, kai gnōrimon heterǭ poiēsai, dia tēs tōn logōn graphēs hōsper en eikoni tini tǭ logǭ tou toioutou kallous engraphomenou o hou de to archetypon kallos diapheugei tēn katanoēsin, pōs an ho logos hypʼ opsin agagoi, oudemian mēchanēn exeuriskōn hypographēs, ou chroian echōn eipein, ou schēma, ou megethos, ou morphēs eumoirian, oude tina holōs phlyarian toiautēn? To gar aeides pantē, kai aschēmatiston, kai pēlikotētos pasēs allotrion, kai pantōn hosa peri sōma kai aisthēsin theōreitai, porrōthen hidrymenon, pōs an tis dia tōn monę̄ tę̄ aisthēsei katalambanomenōn gnōriseien? Ou mēn dia touto ge apognōstōn hēmin tēs epithymias tautēs, hoti hypsēlotera phainetai tēs katalēpseōs o allʼ hosǭ mega to zētoumenon ho logos apedeixen, tosoutǭ mallon hypsousthai chrē tēn dianoian kai synepairesthai tǭ megethei tou zētoumenou, mē pantelōs exō genesthai tēs tou agathou metousias ; kindynos gar ou mikros, mē tǭ i lian hypsēlǭ te kai arrētǭ, pantapasi tēs peri autou ennoias apolisthēsōmen, mēdeni gnōrimǭ tēn ’ katanoēsin autōn epereidontes. Dei toinyn tēs astheneias heneken tautēs dia tōn tę̄ aisthēsei gnōrimōn cheiragōgein pros to aoraton tēn dianoian. Ē de epinoia genoito an hēmin toiautē
What is truly desirable. For what word could present how great the loss is of falling away from the possession of the truly beautiful? What excess of understanding could one use? How could one show and bring into a sketch what is unspeakable in word and incomprehensible in thought? For if someone has had the eye of his heart so far purified as to be able in some way to see what was promised by the Lord in the Beatitudes, he will condemn all human speech as having no power to present what he has perceived. But if someone still sits among material passions, and the discerning faculty of his soul has been plastered over, as with some rheum, by his passionate disposition, all power of words is vain for him too. For with those who lack perception, belittling wonders by words and exalting them stand on the same footing; as with the sun’s ray, to one who has not seen light from his very birth, the explanation of light by words is idle and useless, for it is not possible to make the brilliance of the ray shine through the hearing. So too with the true and intelligible light, each needs eyes of his own to behold that beauty. One who has seen it by some divine gift and inspiration holds the amazement inexpressible in the secret of his consciousness; one who has not seen it will not even know the loss of what he has been deprived of. For how could anyone present to him a good that has escaped him? How could one bring the inexpressible before his eyes? We have not learned words proper to signify that beauty; there is no example of what is sought among existing things; and it is impossible for it to be shown by comparison. For who compares the sun to a small spark, or sets a little drop against the boundlessness of the deeps? For what a small drop is to the deeps, or the little spark to the great ray of the sun, such are all the things admired by human beings as beautiful in relation to that beauty which is seen about the first good and what is beyond every good. What device, then, will show the greatness of the loss to the one who has suffered it? The great David seems to me to have shown this impossibility well. When he was once lifted in mind by the power of the Spirit and, as it were, went out of himself, he saw that impossible and incomprehensible beauty in his blessed ecstasy (he saw it, of course, as far as a human being can see, having come outside the veils of the flesh and entered by thought alone into the contemplation of incorporeal and intelligible things); and since he longed to say something worthy of what he had seen, he cried out that saying which all sing: “Every man is a liar.” This means, at least in my account, that every man who entrusts the expression of the ineffable light to speech is truly a liar, not because he hates the truth, but because of his weakness in presenting what has been perceived. For as to sensible beauty, all that turns about our life here below, whether it appears in lifeless materials or in living bodies through some beauty of colour, our power of sense is sufficient to admire it, receive it, and make it known to another, such beauty being painted in words as in a picture. But where the archetypal beauty escapes understanding, how could speech bring it before the eyes, finding no means of sketching it, having no colour, no shape, no size, no comeliness of form to speak of, nor any such trifle at all? For how could anyone make known through things grasped by sense alone what is altogether without form, without shape, foreign to all magnitude, and established far from all that is seen in body and sense? Yet we must not for this reason despair of this desire because it appears higher than comprehension; rather, the greater the discourse has shown the object of our search to be, the more must the mind be raised and lifted up along with the greatness of what is sought, so as not to fall entirely outside participation in the good. For there is no small danger that, because of its great loftiness and ineffability, we may slip altogether from any thought of it, resting our understanding on nothing known. Because of this weakness, then, we must lead the mind by the hand to the invisible through things known to sense. The device would be something like this …
Chapter 11
11PG 46:364a–369b
Πῶς ἄν τις ἐν περινοίᾳ γένοιτο τοῦ ὅντως καλοῦ. Ὥσπερ τοίνυν οί μὲν ἐπιπολαιότερον δίχα διανοίας τὰ πράγματα βλέποντες, ἐπειδὰν εἴδωσιν ἄνθρωπον ἢ ὅπερ ἂν τύχῃ τῶν φαινομένων, πλέον οὐδὲν τοῦ ὀρωμένου. περιεργάζονταιο ἀρκεῖ γὰρ αὐτοῖς θεασαμένοις τὸν ὄγκον τοῦ σώματος, ὅλον νομίσαι τὸν τοῦ ἀνθρώπου λόγον κατειληφέναι· ὀ δὲ διορατικδς τὴν ψὊχὴν, καὶ πεπαιδευμένος μὴ μόνοις ὀφθαλμοῖς ἐπι τρέπει[ν] τὴν τῶν ὄντων ἐπίσκεψιν, οὗ μέχρι τῶν φαινομένων στήσεται, οὐδὲ τὸ μὴ βλεπόμενον έν τοῖς ’ μὴ οὖσι λογίζεται, ἀλλὰ καὶ ψυχῆς φύσιν περινοεῖ, καὶ τὰς τῷ σώματι ἐμφυομένας ποιότητας, καὶκοινῇ καὶ καθʼ ἑαυτὰς ἑπισκέπτεταιο ἰδίᾳ τε γὰρ αὐτῶν ἑκάστην χωρίζει τῷ λόγῳ, καὶ πάλιν τήν κοινὴν αύτῶν συνδρομήν τε καὶ σύμπνοιαν περὶ τὴν τοῦ ύποκειμένου σύστασιν Θεωρεῖ· οὕτως οὖν καὶ ὲν τῇ τοῦ καλοῦ ζητήσει, ὁ μὲν ἀτελὴς τὴν διάνοιαν, ἐπειδὰν ῐδῃ τι πρᾶγμα ᾧ κάλλους τινὸς περικέχυται (pavo τασία, αὐτὸ ἐκεῖνο καλὸν εἶναι τῇ ἑαυτοῦ φύσει οίήσεται, ὅπερ ἂν τὴν αἴσθησιν αὐτοῦ διʼ ἡδονῆς ἐπισπάο σηται, καὶ οὐδὲν ὑπὲρ τοῦτο πλέον πε ριεργάζεται. '0 δὲ κεκαθαρμένος τὸν τῆς ψυχῆς ὀφθαλμὸν, καὶ δυνατὸς τὰ τοιαῦτα βλέπειν, χαίρειν ἐάσας τὴν ὕλην τήν ὑποβεβλημένην τῇ τοῦ καλοῦ ἰδέᾳ, οἷον ὑποβάθρᾳ τινὶ τῷ ὁρωμένῳ χρήσεται, πρὸς τὴν τοῦ νοητοῦ κάλλους θεωρίαν, οὗ κατὰ μετουσίαν τὰ ἄλλα καλὰ γίνεταί τε καὶ ὀνομάζεται. Δοκεῖ δέ μοι χαλεπὸν εἶναι, τῶν πλείστων τῇ τοιαύτῃ παχύτητι τῆς διανοίας συ· ζώντων, τὸ διατεμόντας τῷ λόγῳ καὶ χωρίσαντας τὴν ὕλην ἀπὸ τοῦ ὲπιθεωρουμένου-κὰλλούς, αὐτὴν ἐφ ἑαυτῆς τοῦ καλοῦ τὴν φύσιν κατανοῆσαι. Καὶ εί τις ἀκριβῶς ἐθέλοι τὴν αἰτίαν σκοπεῖν τῶν πεπλανημένων καὶ μοχθηρῶν ὑπολήψεων, οὐκ ἄν μοι δοκεῖ ἄλλην εὑρεῖν, ἢ τὸ μὴ ἀκριβῶς ἡμῶν γεγυμνάσθαι τὰ τῆς Ψυχῆς αἰσθητήρια πρὸς τὴν τοῦ καλοῦ καὶ μὴ τοιού· του διάκρισιν. Διὰ τοῦτο ἀποστάντες oi ἄνθρωποι τῆς περὶ τὸ ὅντως ἀγαθὸν σπουδῆς, οἱ μὲν είς ἔρωτα σαρκῶν κατωλίσθησαν, ol δὲ ἐπὶ τὴν ἄψυχον τῶν χρημάτων ὓλην ταῖς ἐπιθυμίαις ἔρεψαν· ἄλλοι ὲν τιμαῖς καὶ δόξαις καὶ δυναστείαις τὸ καλὸν ὡρίσαντσ εἰσὶ δέ τινες οἳ περὶ τέχνας καὶ ἐπιστήμας ἐπτοήθη· σαν· οἱ δὲ ἀνδραποδωδέστεροι τούτων, λαιμὸν καὶ γαστέρα τοῦ ἀγαθοῦ ποιοῦνται κριτήρια. 0i δὲ ἁπηστάντες τῶν ύλικῶν νοημάτων, καὶ τῶν περὶ τὰ φαι· νόμενα προσπαθειῶν, ἀνεζήτουν τὴν ἁπλῆν τε te" ᾶϋλον καὶ ἀσχημάτιστον τοῦ καλοῦ φύσιν, οὐκ περὶ τὴν αἰρεσιν τῶν ὲπιθυμητῶν ἐπλανήθησαν, οὐδʼ ἂν τοσοῦτον ὑπὸ τῆς τοιαύτης ἀπάτης παρηνέχοηῗςιγο ὡς μηδὲ τὺ πρόσκαιρον τῆς ὲν τούτοις ἡδονῆς θλέ· ποντας, πρὸς τὴν ὑπεροψίαν τῶν τοιούτων ὁδηγη- Οὐκοῦν αὕτη ἂν γένοιτο ἡμῖν ὁδὸς είς τὴν τοῦ καλοῦ εὕρεσιν ἄγουσα, τὸ πάντα τὰ ἄλλα, ὅσα τὰς ἐπιθυμίας τῶν ἀνθρώπων ἐφέλκεται, καλά εἶναι νομιζὸο μενα, καὶ διά τοῦτο σπουδῆς τινος καὶ ἀποδοχῆς ἀξιούμενα, ταῦτα ὑπερβαίνοντας ὡς ταπεινά τε καὶ πρόσκαιρα, μηδενὶ τούτων προσαναλίσκειν τὴν ὲπιθυμητικὴν ήμῶν δύναμιν, μήτε μὴν ἀργὴν καὶ ἀκίνητον ὲν ἑαυτοῖς κατακλείσαντας ἔχειν, ἀλλʼ ἐκκαθά· ραντας αὐτὴν ἀπὸ τῆς τῶν ταπεινῶν προσπαθείας, ἐκεῖ ἀνάγειν, ὅπου οὑκ ἐφικνεῖται ή αἴσθησις· ὡς μήτε οὐρανοῦ [ἀνθρώπου] κάλλος Θαυμάσαι, μήτε φωστῆρος αὑγάς, μήτε ἄλλο τι τῶν φαινομένων καλῶν· ἀλλὰ διὰ τοῦ πᾶσι τούτοις ἐπιθεωρουμένου κάλλους χειραγωγεῖσθαι ’πρὸς τὴν ἐκείνου τοῦ κάλλους ἐπιθυ μίαν, ἧς καὶ οἱ οὐρανοὶ διηγοῦνται τὴν δόξαν, καὶ στερέωμα, καὶ πᾶσα ἡ κτίσις ἀναγγέλλει τὴν γνῶσιν. Οὕτω γὰρ ἀνιοῦσα ή ψυχή, καὶ πᾶν τὸ καταλαμβανόμενον ὡς μικρότερον τοῦ ζητουμένου καταλιμπάνουσα, γένοιτο ἂν ὲν περινοίᾳ τῆς μεγαλοπρεπείας ἐκείνης, τῆς ὑπεράνω τῶν οὐρανῶν ἐπηρμένης. Ἀλλὰ πῶς ἄν τις τῶν ὑψηλῶν ὲφίκριτο, περὶ τά ταπεινά τὴν σπουδὴν ἔχων; πῶς δʼ ἄν τις πρὸς τὸν οὐρανὸν ἀναπτείη, μὴ πτερωθεὶς τῷ οὐρανίῳ πτερῷ, καὶ ἀνωφερὴς καὶ μετέωρος διὰ τῆς ὑψηλῆς πολιτείας γενόμενος; Τίς δὲ οὕτως ἔξω τῶν εὑαγγελικῶν μυστηρίων ἐστὶν, ὡς ἀγνοεῖν ὅτι ἓν ὄχημα τῇ ἀνθρωπίνῃ ψυχῇ τῆς ἐπὶ τοὺς οὐρανοὺς πορείας ἐστὶ, τὸ τῷ εἴδει τῆς καταπτάσης περιστερᾶς ἑαυτὸν ὁμοιῶσαι, ἦς τὰς πτέρυγας γενέσθαι αὑτῴ καὶ Δαβὶδ ὁ προφήτης ὲπόθησεν; Οὕτω γὰρ ὲν αἰνίγματι τὴν τοῦ Πνεὺματος δύναμιν τῇ Γραφῇ σύνηθες ὀνομάζειν· εῐτε διότι χολῆς ἐστιν ἄμοιρον τοῦτο τὸ ὖρνεον, ἢ ὄτι δυσωδίας ἐχθρὸν, καθώς φασιν οἱ τά τοιαῦτα παρατηρήσαντες. Οὑκοῦν ὁ πάσης πικρίας καὶ σαρκικῆς δυσωδίας ἑαυτδν ἀποστήσας, καὶ πάντων τῶν ταπεινῶν τε καὶ χαμαιζήλων ὑπεραρθεὶς, μᾶλλον δὲ παντὸς τοῦ κόσμου γεγονὼς ὑψηλότερος ὲν τῷ προειρημένῳ πτερῷ, ἐκεῖ· νος εὑρήσει τὸν μόνον ἐπιθυμίας ἀξιον, καὶ γενήσεται καὶ αὐτὸς καλὸς, τῷ καλῴ προσπελάσας καὶ ὲν αὐτῷ γεγονὼς, λαμπρός τε καὶ φωτοειδὴς ἐν τῇ μετουσίᾳ τοῦ ἀληθινοῦ φωτὸς καταστήσεται. Ὥσπερ γὰρ ὲν νυκτὶ τὰς ἀθρόας τοῦ ἀέρος ἐκλάμψεις, οὓς τινες διᾴττοντας καλοῦσιν ἀστέρας, οὐδὲν ἄλλο φασιν ol ταῦτα φιλοσοφήσαντες, ἢ ἀέρα εῖναι ὑπὸ βίας πνευμάτων τινῶν εἰς τὸν αἰθέριον τόπον ὑπερχεόμενον· λέγουσι γὰρ τὸν πυροειδῆ τοῦτον ὁλκὸν, ὲκφλογωθὲντος ἐν τῷ αἰθέρι τοῦ πνεύματος, τῷ οὑρανῷ ἐγχαράσσεσθαι· ὥσπερ οὖν ὁ ἐπίγειος οὗτος ἀὴρ ἀνωσθεὶς ὑπο τῆς βίας τοῦ πνεύματος. φωτοειδὴς γίνεται, τῷ καθαρῷ“τοῦ αἰθέρος ὲναλλοιούμενοςο ταύτῃ τε δὴ καὶ ὁ νοῦς ὁ ἀνθρώπινος, καταλιπὼν τὸν θολερὸν τοῦ- ;ον καὶ ἰλυώδη βίον, ἐπειδὰν καθαρὸς γενόμενος ἐν τῇ δυνάμει τοῦ πνεύματος, φωτοειδὴς γένηται καὶ ἐμμιχθείη τῇ ἀληθινῇ καὶ ὑψηλῇ καθαρότητι, διαφαίνεταί πως καὶ αὐτὸς ἐν ἐκείνῃ, καὶ ἀκτίνων ἐμπῖπλαται, καὶ φῶς γίνεται, κατὰ τὴν τοῦ Κυρίου ὑπό. σχεσιν, ὃς τοὺς δικαίους λάμψειν καθʼ ὁμοιότητα τοῦ ἡλίου κατεπηγγείλατο. Τοῦτο καὶ ἐπὶ τῆς γῆς ὁρῶμεν γινόμενον ἐπὶ κατόπτρου, ἦ ὓδατοςν ἧ ἄλλου τινὸς τῶν ἀποστίλβειν διὰ λειότητα δυναμέανων. Ὅταν γάρ τι τούτων δέξηται τὴν τοῦ ἡλίου ἀκτῖνα, καὶ ἀλλην ἀφʼ ἑαυτῶν ἀκτῖνα ποιεῖ· οὐκ ἂν ποιήσαντα, εἰ ῥύπῳ τινὶ τὸ καθαρόν τε καὶ στιλπνὸν τῆς ἐπιφανείας ἀχρειωθείη. Εἴτε οὖνἡμεῖς ἀνω γενοίμεθα, καταλιπόντες τὸ περίγειον σκότος, ἐκεῖ φωτοειδεῖς γενησόμεθα, τῷ ἀληθινῷ φωτὶ τοῦ Κριστοῧ ἐμπελάσαντεςʼ εἴτε τὸ φῶς τὸ ἀληθινὸν τὸ καὶ ἐν τῇ σκοτία λάμπον καὶ μέχρις ἡμῶν καταβαίη, ’ καὶ ἡμεῖς φῶς ἐσόμεθα, καθώς φησί που τοῖς μαθηταῖς ό Κύριος Et μή τις κακίας ῥύπος τῇ καρδίᾳ προσπεπλασμένος τὴν χάριν τοῦ ἡμετέρου φωτὸς ἁμαυρώσειε. Τάχα τοίνυν ἡμᾶς ἠρέμα διὰ τῶν ὑποδειγμάτων ό λόγος προσήγαγε τῇ ἐπινοίᾳ τῆς πρὸς τὺ κρεῖττον ἡμῶν ἀλλοιώσεως· καὶ ἐδείχθη μὴ δυνατὸν ἑτέρως εἶναι ωναφθῆναι τὴν ψυχὴν τῷ ἀφθάρτῳ Θεῷ, μὴ καὶ αὐτὴν ὡς οἷόν τε καθαρὰν γενομένην διὰ τῆς ἀφθαρσίας· ὡς ἂν διὰ τοῦ ὁμοίου καταλάᾶῃ τὸ ὅμοιον, οἱονεὶ κάτοπτρον τῇ καθαρότητι τοῦ Θεοῦ ἑαυτὴν ὕποθεῖσανο ὥστε κατά μετοχὴν καὶ ἐμφάνειαν τοῦ πρωτοτΰπου κάλλους καὶ τὸ ἐν αὐτῇ μορφωθῆναι. El δέ τις τοιοῦτός ἐστιν, οἷος ήδη πάντα καταλιπεῖν τὰ ἁνθρώπινα, εἴτε σώματα, εἴτε χρήματα, εἴτε τὰ ἐν ἐπιστήμαις ἢ τέχναις ἐπιτηδεύματα, ἢ καὶ ὅσα ἐν ἔθεσι καὶ νόμοις δεξιά θεωρεῖται (περὶ τά τοιαῦτα γὰρή πλάνη τῆς τοῦ καλοῦ κατανοήσεως, ἐν οἷςή αἴσθησις κριτήριον γίνεται), ό τοιοῦτος πρὸς ἐκεῖνο μόνον ἐρωτικῶς τε καὶ ἐπιθυμητικῶς ἔξει, ὅ οὐχ ἐτέρωθεν ἔχει τὸ καλόν εἶναι, οὐδὲ ποτὲ, ἢ πρός τι τοιοῦτόν ἐστιν · ἀλλὰ ἐξ ἑαυτοῦ καὶ διʼ ἑαυτοῦ καλὴν, καὶ ἐν ἐαυτῷ τοιοῦτον καλὸν ὃν, καὶ οὐδὲ ποτέ καλὸν γενόμενον, ἢ ποτέ οὐκ ἐσόμενον, ἀλλὰ πάντοτε ὡσαύτως ἔχον, προσθήκης τε καὶ αὐξήσεως ὑπεράνω, καὶ ἀνεπίδεκτον πάσης τροπῆς τε καὶ ἀλλοιώσεως. Τῷ τοίνυν πάσας ἑαυτοῦ τὰς τῆς ψυχῆς δυνάμεις ἐκ παν· τὸς εἴδους κακίας ἀποκαθάραντι, τολμῶ καὶ λέγω, ὅτι ἐμφανὲς γίνεται τὺ μόνον τῇ φύσει καλὸν, ὅπερ ἐστὶ τὸ παντὸς καλοῦ τε καὶ ἀγαθοῦ αἴτιον. Καθάπερ γὰρ ὀφθαλμῷ τὴν λήμην ἁπορυψαμένῳ τὰ ἐν τῷ οὐρανῷ τηλαυγῶς καθορᾶταιο οὕτως καὶ τῇ ψυχῇ διὰ ’τῆς ἀφθαρσίας παραγίνεται· ἡ δύναμις τῆς τοῦ φωτὸς ἐκείνου κατανοήσεως, καὶ ἡ ἀληθινὴ πάρθενίω καὶ ἡ περὶ τὴν ἀφθαρσίαν σπουδὴ εἰς τοῦτον τὸν σκοπὸν καταλήγει, τὸ διʼ αὐτῆς δυνηθῆναι τὸν Θεὸν ἰδεῖν. Ὅτι γὰρ τὸ κυρίως καὶ πρώτως καὶ μόνως καλὸν τε καὶ ἀγαθὸν καὶ καθαρὸν ὁ τῶν ὅλων ἐστὶ Θεὸς, οὐδεὶς οὓτω τυφλὸς τὴν διάνοιαν, ὡς μὴ ἀφʼ ἑαυτοῦ συνιδεῖν. Ἀλλά τοῦτο μὲν ἴσως οὐδεὶς ἀγνοεῖ· ἐπιζητεῖν δὲ εἰκός τινας, εί δυνατόν ἐστιν οἷόν τινα μέθοδον καὶ ἀγωγὴν τὴν πρὸς τοῦτο χειραγωγοῦσαν ἡμᾶς ἐξευρεῖν. Msa-ni. μὲν οὖν αἱ θεῖαι Βίβλοι τῆς τοιαύτης εἰσὶν ὑφηγήσεως· πολλοὶ δὲ τῶν ἁγίων καθάπερ τινά λύχνον τὸ) ἑαυτῶν βίον τοῖς κατά Θεὸν πορευομένοις προφαίνουσιν. ’Λλλά τὰς μὲν ἐκ τῆς θεοπνεύστου Γ ραφῆς είς τὸν προκείμενον σκοπὸν ὑποθήκας ἔξεστιν ἑκάστῳ πλουσίως ἐξ ἀμφοτέρων τῶν Διαθηκῶν ἀναλέξασθαι· πολλὰ μὲν γὰρ ἐν προφήταις καὶ νόμῳ, πολλά δὲ ἐν εύαγγελικαίς τε καὶ ἀποπολικαῖς παραδόσεσι πάρεστιν ἀφθόνως λαβεῖν. Ὄσά δʼ ἂν καὶ ἡμεῖς ύπονοήσαιμεν, ταῖς θείαις ἀκολουθοῦντες φωναῖς, ταῦτʼ ἐστίν.
Pōs an tis en perinoią genoito tou hontōs kalou. Hōsper toinyn oi men epipolaioteron dicha dianoias ta pragmata blepontes, epeidan eidōsin anthrōpon ē hoper an tychę̄ tōn phainomenōn, pleon ouden tou orōmenou. periergazontaio arkei gar autois theasamenois ton onkon tou sōmatos, holon nomisai ton tou anthrōpou logon kateilēphenai; o de dioratikds tēn psOchēn, kai pepaideumenos mē monois ophthalmois epi trepei[n] tēn tōn ontōn episkepsin, hou mechri tōn phainomenōn stēsetai, oude to mē blepomenon en tois ’ mē ousi logizetai, alla kai psychēs physin perinoei, kai tas tǭ sōmati emphyomenas poiotētas, kaikoinę̄ kai kathʼ heautas hepiskeptetaio idią te gar autōn hekastēn chōrizei tǭ logǭ, kai palin tēn koinēn autōn syndromēn te kai sympnoian peri tēn tou ypokeimenou systasin Theōrei; houtōs oun kai en tę̄ tou kalou zētēsei, ho men atelēs tēn dianoian, epeidan idę̄ ti pragma hǭ kallous tinos perikechytai (pavo tasia, auto ekeino kalon einai tę̄ heautou physei oiēsetai, hoper an tēn aisthēsin autou diʼ hēdonēs epispao sētai, kai ouden hyper touto pleon pe riergazetai. '0 de kekatharmenos ton tēs psychēs ophthalmon, kai dynatos ta toiauta blepein, chairein easas tēn hylēn tēn hypobeblēmenēn tę̄ tou kalou ideą, hoion hypobathrą tini tǭ horōmenǭ chrēsetai, pros tēn tou noētou kallous theōrian, hou kata metousian ta alla kala ginetai te kai onomazetai. Dokei de moi chalepon einai, tōn pleistōn tę̄ toiautę̄ pachytēti tēs dianoias sy; zōntōn, to diatemontas tǭ logǭ kai chōrisantas tēn hylēn apo tou epitheōroumenou-kallous, autēn eph heautēs tou kalou tēn physin katanoēsai. Kai ei tis akribōs etheloi tēn aitian skopein tōn peplanēmenōn kai mochthērōn hypolēpseōn, ouk an moi dokei allēn heurein, ē to mē akribōs hēmōn gegymnasthai ta tēs Psychēs aisthētēria pros tēn tou kalou kai mē toiou; tou diakrisin. Dia touto apostantes oi anthrōpoi tēs peri to hontōs agathon spoudēs, hoi men eis erōta sarkōn katōlisthēsan, ol de epi tēn apsychon tōn chrēmatōn hylēn tais epithymiais erepsan; alloi en timais kai doxais kai dynasteiais to kalon hōrisants eisi de tines hoi peri technas kai epistēmas eptoēthē; san; hoi de andrapodōdesteroi toutōn, laimon kai gastera tou agathou poiountai kritēria. 0i de hapēstantes tōn ylikōn noēmatōn, kai tōn peri ta phai; nomena prospatheiōn, anezētoun tēn haplēn te te" aÿlon kai aschēmatiston tou kalou physin, ouk peri tēn airesin tōn epithymētōn eplanēthēsan, oudʼ an tosouton hypo tēs toiautēs apatēs parēnechoēïsigo hōs mēde ty proskairon tēs en toutois hēdonēs thle; pontas, pros tēn hyperopsian tōn toioutōn hodēgē- Oukoun hautē an genoito hēmin hodos eis tēn tou kalou heuresin agousa, to panta ta alla, hosa tas epithymias tōn anthrōpōn ephelketai, kala einai nomizoo mena, kai dia touto spoudēs tinos kai apodochēs axioumena, tauta hyperbainontas hōs tapeina te kai proskaira, mēdeni toutōn prosanaliskein tēn epithymētikēn ēmōn dynamin, mēte mēn argēn kai akinēton en heautois katakleisantas echein, allʼ ekkatha; rantas autēn apo tēs tōn tapeinōn prospatheias, ekei anagein, hopou houk ephikneitai ē aisthēsis; hōs mēte ouranou [anthrōpou] kallos Thaumasai, mēte phōstēros haugas, mēte allo ti tōn phainomenōn kalōn; alla dia tou pasi toutois epitheōroumenou kallous cheiragōgeisthai ’pros tēn ekeinou tou kallous epithy mian, hēs kai hoi ouranoi diēgountai tēn doxan, kai stereōma, kai pasa hē ktisis anangellei tēn gnōsin. Houtō gar aniousa ē psychē, kai pan to katalambanomenon hōs mikroteron tou zētoumenou katalimpanousa, genoito an en perinoią tēs megaloprepeias ekeinēs, tēs hyperanō tōn ouranōn epērmenēs. Alla pōs an tis tōn hypsēlōn ephikrito, peri ta tapeina tēn spoudēn echōn? pōs dʼ an tis pros ton ouranon anapteiē, mē pterōtheis tǭ ouraniǭ pterǭ, kai anōpherēs kai meteōros dia tēs hypsēlēs politeias genomenos? Tis de houtōs exō tōn heuangelikōn mystēriōn estin, hōs agnoein hoti hen ochēma tę̄ anthrōpinę̄ psychę̄ tēs epi tous ouranous poreias esti, to tǭ eidei tēs kataptasēs peristeras heauton homoiōsai, ēs tas pterygas genesthai hautǭ kai Dabid ho prophētēs epothēsen? Houtō gar en ainigmati tēn tou Pneumatos dynamin tę̄ Graphę̄ synēthes onomazein; eite dioti cholēs estin amoiron touto to yrneon, ē oti dysōdias echthron, kathōs phasin hoi ta toiauta paratērēsantes. Houkoun ho pasēs pikrias kai sarkikēs dysōdias heautdn apostēsas, kai pantōn tōn tapeinōn te kai chamaizēlōn hyperartheis, mallon de pantos tou kosmou gegonōs hypsēloteros en tǭ proeirēmenǭ pterǭ, ekei; nos heurēsei ton monon epithymias axion, kai genēsetai kai autos kalos, tǭ kalǭ prospelasas kai en autǭ gegonōs, lampros te kai phōtoeidēs en tę̄ metousią tou alēthinou phōtos katastēsetai. Hōsper gar en nykti tas athroas tou aeros eklampseis, hous tines diąttontas kalousin asteras, ouden allo phasin ol tauta philosophēsantes, ē aera einai hypo bias pneumatōn tinōn eis ton aitherion topon hypercheomenon; legousi gar ton pyroeidē touton holkon, ekphlogōthentos en tǭ aitheri tou pneumatos, tǭ houranǭ encharassesthai; hōsper oun ho epigeios houtos aēr anōstheis hypo tēs bias tou pneumatos. phōtoeidēs ginetai, tǭ katharǭ“tou aitheros enalloioumenoso tautę̄ te dē kai ho nous ho anthrōpinos, katalipōn ton tholeron tou- ?on kai ilyōdē bion, epeidan katharos genomenos en tę̄ dynamei tou pneumatos, phōtoeidēs genētai kai emmichtheiē tę̄ alēthinę̄ kai hypsēlę̄ katharotēti, diaphainetai pōs kai autos en ekeinę̄, kai aktinōn empiplatai, kai phōs ginetai, kata tēn tou Kyriou hypo. schesin, hos tous dikaious lampsein kathʼ homoiotēta tou hēliou katepēngeilato. Touto kai epi tēs gēs horōmen ginomenon epi katoptrou, ē hydatosn hē allou tinos tōn apostilbein dia leiotēta dynameanōn. Hotan gar ti toutōn dexētai tēn tou hēliou aktina, kai allēn aphʼ heautōn aktina poiei; ouk an poiēsanta, ei rhypǭ tini to katharon te kai stilpnon tēs epiphaneias achreiōtheiē. Eite ounēmeis anō genoimetha, katalipontes to perigeion skotos, ekei phōtoeideis genēsometha, tǭ alēthinǭ phōti tou Kristoÿ empelasantesʼ eite to phōs to alēthinon to kai en tę̄ skotia lampon kai mechris hēmōn katabaiē, ’ kai hēmeis phōs esometha, kathōs phēsi pou tois mathētais o Kyrios Et mē tis kakias rhypos tę̄ kardią prospeplasmenos tēn charin tou hēmeterou phōtos hamaurōseie. Tacha toinyn hēmas ērema dia tōn hypodeigmatōn o logos prosēgage tę̄ epinoią tēs pros ty kreitton hēmōn alloiōseōs; kai edeichthē mē dynaton heterōs einai ōnaphthēnai tēn psychēn tǭ aphthartǭ Theǭ, mē kai autēn hōs hoion te katharan genomenēn dia tēs aphtharsias; hōs an dia tou homoiou katalaaę̄ to homoion, hoionei katoptron tę̄ katharotēti tou Theou heautēn hypotheisano hōste kata metochēn kai emphaneian tou prōtotÿpou kallous kai to en autę̄ morphōthēnai. El de tis toioutos estin, hoios ēdē panta katalipein ta hanthrōpina, eite sōmata, eite chrēmata, eite ta en epistēmais ē technais epitēdeumata, ē kai hosa en ethesi kai nomois dexia theōreitai (peri ta toiauta garē planē tēs tou kalou katanoēseōs, en hoisē aisthēsis kritērion ginetai), o toioutos pros ekeino monon erōtikōs te kai epithymētikōs exei, ho ouch eterōthen echei to kalon einai, oude pote, ē pros ti toiouton estin ; alla ex heautou kai diʼ heautou kalēn, kai en eautǭ toiouton kalon hon, kai oude pote kalon genomenon, ē pote ouk esomenon, alla pantote hōsautōs echon, prosthēkēs te kai auxēseōs hyperanō, kai anepidekton pasēs tropēs te kai alloiōseōs. Tǭ toinyn pasas heautou tas tēs psychēs dynameis ek pan; tos eidous kakias apokatharanti, tolmō kai legō, hoti emphanes ginetai ty monon tę̄ physei kalon, hoper esti to pantos kalou te kai agathou aition. Kathaper gar ophthalmǭ tēn lēmēn haporypsamenǭ ta en tǭ ouranǭ tēlaugōs kathorataio houtōs kai tę̄ psychę̄ dia ’tēs aphtharsias paraginetai; hē dynamis tēs tou phōtos ekeinou katanoēseōs, kai hē alēthinē partheniō kai hē peri tēn aphtharsian spoudē eis touton ton skopon katalēgei, to diʼ autēs dynēthēnai ton Theon idein. Hoti gar to kyriōs kai prōtōs kai monōs kalon te kai agathon kai katharon ho tōn holōn esti Theos, oudeis houtō typhlos tēn dianoian, hōs mē aphʼ heautou synidein. Alla touto men isōs oudeis agnoei; epizētein de eikos tinas, ei dynaton estin hoion tina methodon kai agōgēn tēn pros touto cheiragōgousan hēmas exeurein. Msa-ni. men oun hai theiai Bibloi tēs toiautēs eisin hyphēgēseōs; polloi de tōn hagiōn kathaper tina lychnon to) heautōn bion tois kata Theon poreuomenois prophainousin. ’Llla tas men ek tēs theopneustou G raphēs eis ton prokeimenon skopon hypothēkas exestin hekastǭ plousiōs ex amphoterōn tōn Diathēkōn analexasthai; polla men gar en prophētais kai nomǭ, polla de en euangelikais te kai apopolikais paradosesi parestin aphthonōs labein. Osa dʼ an kai hēmeis yponoēsaimen, tais theiais akolouthountes phōnais, tautʼ estin.
How one might come to comprehend the truly beautiful. As those who look at things more superficially, without thought, when they see a man or anything else that appears, busy themselves with nothing beyond what is seen (for it is enough for them, having seen the bulk of the body, to think they have grasped the whole account of man), while one who is discerning in soul and trained not to entrust the examination of things to the eyes alone does not stop at what appears, nor count what is not seen among things that do not exist, but considers also the nature of the soul and examines the qualities that grow in the body both together and by themselves, separating each of them by reason individually and again contemplating their common concurrence and harmony in the constitution of the subject; so too in the search for the beautiful, one imperfect in mind, when he sees something over which an appearance of beauty is spread, will think that this very thing is beautiful in its own nature, whatever draws his senses through pleasure, and he busies himself with nothing beyond it. But one who has purified the eye of the soul and is able to see such things, bidding farewell to the matter that underlies the form of beauty, will use what he sees as a kind of base for the contemplation of the intelligible beauty, by participation in which the other beautiful things come to be and are so named. But it seems to me difficult, since most people live with such coarseness of mind, to divide and separate by reason the matter from the beauty seen in it and to understand the nature of the beautiful by itself. And if anyone wished to examine exactly the cause of mistaken and wicked suppositions, I do not think he would find any other than that the senses of our soul have not been exactly trained to distinguish the beautiful from what is not such. For this reason people, having departed from zeal for the truly good, some have slid into the love of flesh, some have inclined their desires toward the lifeless matter of money; others have defined the beautiful in honours and glories and powers; there are some who have been infatuated with arts and sciences; and the more slavish of these make the gullet and the belly the criterion of the good. But those who had withdrawn from material thoughts and from attachments to things that appear, and sought the simple, immaterial, and formless nature of the beautiful, would not have gone astray in the choice of what is desirable, nor have been carried so far by such deceit as not even to be led, by seeing the temporary character of the pleasure in these things, to disdain them. This, then, would be the road leading us to the discovery of the beautiful: to pass over as lowly and temporary all the other things that draw human desires, thought to be beautiful and therefore deemed worthy of some zeal and acceptance; to spend our power of desire on none of them, nor yet to keep it shut up in ourselves idle and motionless, but, having purified it from attachment to lowly things, to lead it up where sense does not reach; so as to admire neither the beauty of heaven nor the rays of the luminary nor any other of the beautiful things that appear, but through the beauty seen in all these to be led by the hand to the desire of that beauty whose glory the heavens tell, and the firmament and the whole creation proclaim the knowledge. For so the soul, rising and leaving behind everything it grasps as less than what it seeks, would come to comprehend that magnificence which is exalted above the heavens. But how could anyone reach the heights while his zeal is about lowly things? How could anyone fly up to heaven without being winged with the heavenly wing and becoming upward-tending and lofty through a lofty way of life? Who is so outside the mysteries of the Gospel as not to know that there is one vehicle for the human soul on its journey to heaven: to make itself like the form of the dove that descended, whose wings David the prophet too longed to have? For so Scripture is accustomed to name the power of the Spirit in a riddle, whether because this bird has no gall or because it is an enemy of foul smells, as those who observe such things say. One who has removed himself from all bitterness and fleshly foulness, then, and has been lifted above all lowly and earthbound things, or rather has become higher than the whole world on the wing just mentioned, will find the only one worthy of desire, and will himself become beautiful by drawing near to the beautiful and coming to be in it, and will be made bright and luminous by participation in the true light. For as they say of the sudden flashes in the air at night, which some call shooting stars, those who have philosophized about these things say they are nothing else than air pushed by the force of certain winds into the region of the ether (for they say that this fiery trail, the air being set ablaze in the ether, is drawn across the heaven); as, then, this earthly air, pushed up by the force of the wind, becomes luminous, being changed by the purity of the ether, so too the human mind, leaving this muddy and slimy life, when it has become pure in the power of the Spirit, becomes luminous and is mixed with the true and lofty purity, and in a way shines through in it, is filled with rays, and becomes light, according to the promise of the Lord, who promised that the righteous would shine like the sun. We see this happening on earth too with a mirror or water or anything else that can shine back because of its smoothness. For when any of these receives the sun’s ray, it makes another ray from itself; which it would not do if the purity and brightness of its surface had been spoiled by some dirt. Whether, then, we go up, leaving the earthly darkness, we shall become luminous there, drawing near to the true light of Christ; or whether the true light, which also shines in the darkness, comes down even to us, we too shall be light, as the Lord says somewhere to his disciples, unless some dirt of vice plastered on the heart dims the grace of our light. Perhaps, then, the discourse has gently brought us by these examples to the thought of our change for the better; and it has been shown that the soul cannot otherwise be joined to the incorruptible God unless it too has become as pure as possible through incorruption, so that like may grasp like, the soul placing itself like a mirror under the purity of God, so that by participation and reflection of the prototypal beauty its own form too may be shaped. And if someone is such as already to have left behind all human things, whether bodies or money or the pursuits of sciences or arts, or whatever is thought right in customs and laws (for it is about such things that the error in understanding the beautiful arises, sense being made the judge in them), such a one will be lovingly and desirously disposed only toward that which has its beauty from nowhere else, nor at some time, nor in some relation, but is beautiful from itself and through itself and in itself, never having become beautiful nor ever going to cease being so, but always the same, above addition and increase, and admitting no change or alteration. To one, then, who has purified all the powers of his soul from every form of vice, I dare say that what alone is beautiful by nature becomes manifest, which is the cause of every beautiful and good thing. For as heavenly things are clearly seen by an eye that has wiped away its rheum, so the power of understanding that light comes to the soul through incorruption; and true virginity and zeal for incorruption end in this aim, to be able through it to see God. For that the God of all is properly, primarily, and solely beautiful and good and pure, no one is so blind in mind as not to see by himself. But perhaps no one is ignorant of this; but some may reasonably ask whether it is possible to find some method and training that leads us by the hand to it. The divine Books are full of such guidance; and many of the saints, like a lamp, show their own lives to those who walk according to God. Each may gather richly the counsels toward the aim before us from the inspired Scripture out of both Testaments; for many are found in the prophets and the law, and many in the evangelical and apostolic traditions. What we ourselves may suppose, following the divine words, is this.
Chapter 12
12PG 46:369b–376c
Ὅτι ούδξ ἐξ- ἀρχῆς, οὐδὲ κατὰ φύσιν συνουσιωμέ· 399-, αὐτεξούσιον ἔχει ὃ ἄνθρωπος τὸ,πα- τικ. Τὸ λογικὸν τοῦτο καὶ διανοητικδν ζῶον, δ ἄνθρωπος, τῆς θείας τε καὶ ἀκηράτου φύσεως ἔργον καὶ μίμημα γεγονώς ' οὕτω γὰρ ὲν τῇ Κοσμογενείᾳ περὶ αὐτοῦ ἀναγέγραπται, ὅτι ι Κατʼ εἰκόνα Θεοῦ ἐποίησεν αὐτόν ' ι τοῦτο οὖν τὸ ζῶον, ὁλάνθρωπος, ού κατὰ φύσιν οὐδὲ συνουσιωμὲνον ἔσχεν ἐν ἑαυτῷ παρὰ τὴν πρώτην γένεσιν τὸ παθητικόν τε καὶ ἐπίκηρον. Οὐδὲ γὰρ ἦν δυνατὸν τὸν τῆς εἰκόνος διασωθῆναι λόγον, εἰ ὑπεναντίως, εἶχε τὸ ἀπεικονισμένον κάλλος πρὸς τὸ ἀρχέτυπον. Ἀλλʼ ὕστερον ὲπεισήχθη τὸ πάθος αὐτῷ μετά τὴν πρώτην κατασκευὴν · ὲπεισήχθη δὲ οὓτως· Είκὼν ἦν καὶ ὁμοίωμα, καθὼς εἴρηται, τῆς πάντων τῶν ὅντων βασιλευούσης δυνάμεωςʼ καὶ διὰ τοῦτο καὶ ὲν τῷ σύτεξουσίῳ τῆς πρὸς τὸν ὲξουσιάζοντα πάντων εἶχε τὴν ὁμοιότητα, οὐδεμιᾷ τινι τῶν ἔξωθεν ἀνάγκῃ δεδουλωμένοςο ἀλλὰ τῇ γνώμῃ τῇ ἰδίᾳ πρὸς τὸ δοκοῦν διοικούμενος, καὶ τὸ ἀρέσκον αὐτῷ κατʼ ἐξουσίαν αἱρούμενος, τὴν συμφορὰν ταύτην, νῦν κεκράτηται τὸ ἀνθρώπινον, αὐτὸς ἐθελοντὴς ἀπάτῃ παρενεχθεὶς ἐπεσπάσατο, αὐτὸς τῆς κακίας εύρέτης γενόμενος, οὐχὶ παρά Θεοῦ γενομένην εύρὼν“ Θεὸς γάρ θάνατον οὐκ ἐποίησεν, ἀλλὰ τρόπον τινὰ κτίστης καὶ δημιουργὸς τοῦ κακοῦ κατέστη ό ἄνθρωπος. Καθάπερ γὰρ τοῦ ἡλιακοῦ φωτὸς κοινὴ μὲν πρόκειται πᾶσιν ἡ μετουσία, οἷς ήτοῦ ὀρᾷν δύναμις πάρεστι δύναται δέ τις, εἰ βουληθείη, μύσας-τὸν ὀφθαλμὴν, ἔξω γενέσθαι τῆς τοῦ φωτὸς ἀντιλήψεως, ού τοῦ ἡλίου ἀποχωροῦντος ἑτέρωθι, καὶ οὕτως ἐκεῖνο τὸ σκότος ἐπάγοντος, ἀλλὰ τοῦ ἀνθρώπου διὰ τῆς ἐπιμύσεως τῶν βλεφάρων τὸν ὀφθαλμὸν ὲκ τῆς ἀκτῖνος διατειχίσαντοςυ τῆς γὰρ ὁρατικῆς δυνάμεως ὲν τῇ ὲπιμύσει τῶν ὀμμάτων ἀργεῖν ἀδυνατούσης, ἀνάγκη πᾶσα τὴν ἐνέργειαν τῆς ὁράσεως, σκότους ἐνέργειαν γίνεσθαι, ἑκουσίως ὲν τῷ ἀνθρώπῳ διὰ τῆς ἀορασίας τυνισταμένηνοῆ ὥσπερ εἴτις οἰκίαν ἑαυτῷ κατατκευάςων, μηδεμίαν ὲντέμοι τῷ φωτὶ τὴν ἐπὶ τὰ ίσω πάροδον, ἀναγκαίως ἐν σκότῳ βιώσεται, ἑκὼν ὶποκλείσας ταῖς ἀκτῖσι τὴν εἴσοδονο οὕτω καὶ 6 πρῶro; 6 ἐκ γῆς ἄνθρωπος, μᾶλλον δὲ 6 τὴν κακίαν ὲν τῷ Ξνθρώπῳ γεννήσας, ἐν μὲν τῇ φύσει τὸ καλόν τε καί ὶγαθὸν κατʼ ἐξουσίαν ἔσχεν πανταχόθεν προκείμενονἐθελοντὴς δὲ παρʼ ἑαυτοῦ τὰ παρα φύσιν ἐκαινοτόμησε, τὴν τοῦ κακοῦ πεῖραν ὲν τῇ ἀποστροφῇ τῆς ἂρετῆς τῇ ἰδίᾳ προαιρέσει δημιουργήσας. Κακδν γάρ ἔξω προαιρέσεως κείμενον, καὶ κατʼ ἰδίαν ὑπόστασιν θεωρούμενον, ὲν τῇ φύσει τῶν ὄντων ἐστὶν οὐδέν. Πᾶν γὰρ κτίσμα Θεοῦ καλὸν, καὶ οὐδὲν ἀπόβλητονζ καὶ πάντα ὅσα ἐποίησεν 6 Θεὸς καλὰ λίαν · ἀλλ ἐπειδὴ κατὰ τὸν ρηθέντα τρόπον εἰσεφθάρη τῇ ζωῇ τῶν ἀνθρώπων ἡ τοῦ ἁμαρτάνειν ἀκολουθία, καὶ ὲκ μικρᾶς ἀφορμῆς εἰς ἄπειρον τῆς κακίας ἐν τῷ ἀνθρώπῳ χυθείσης, καὶ τὸ θεοειδὲς ἐκεῖνο τῆς ψυχῆς κάλλος τὸ κατὰ μίμησιν τοῦ πρωτοτόκου γενόμενον, οἷόν τις σίδηρος κατε μελάνθη τῷ τῆς κακίας ἰῷ οὐκ· ἐτι τηνικαῦτα τῆς οἰκείας αὑτῷ κατὰ φύσιν εἰκόνος τὴν χάριν διέσωζεν, ἀλλὰ πρὸς τὸ αἶσχος τῆς ἁμαρτίας μετεμορφώθη.“Ὀθεν τὸ μέγα καὶ τίμιον τοῦτο, 6 ἄνθρωπος, ὼς ὑπὸ τῆς Γραφῆς ὠνομάσθη, ἐκπεσὼν τῆς οἰκείας ἀξίας, οἷον πάσχουσιν οἱ ἐξ ὀλισθήματος ἑγκατενεχθέντες βορβόρῳ, καὶ τῷ πηλῷ τὴν μορφὴν ἑαυτῶν ἐξαλείψαντες, άνεπίγνωστοι καὶ τοῖς συνήῦεσι γίνονται· οὓτως κάκεῖνος ἐμπεσὼν τῷ βορβόρῳ τῆς ἁμαρτίας, ἀπώλεσε μὲν τὸ εἰκὼν εἶναι τοῦ ἀφθάρτου Θεοῦ, τὴν δὲ φθαρτὴν καὶ πηλίνην εἰκόνα διὰ τῆς ἁμαρτίας μετημφιάσατοο ἣν ἀποθέσθαι συμβουλεύει ό λόγος, οἷόν τινι ὕδατι τῷ καθαρῷ τῆς πολιν τείας άποκλυσάμενον· ὼς ἂν περιαιρεθέντος τοῦ γηῒνου, καλύμματος, πάλιν τῆς ψυχῆς φανερωθῇ τὸ κάλλος. ’Λπόθεσις δὲ τοῦ ἀλλοτρίου ἐστὶν ἡ εἰς τδ οἰκεῖον ἑαυτῷ καὶ κατὰ φύσιν ὲπάνοδοςʼ οὗ τυχεῖν ἄλλως οὐκ ἔστι, μὴ οἷος ἐξ ἀρχῆς ἐκτίσθη, τοιοῦτον πάλιν γενόμενον. Οὐ γὰρ ἡμέτερον ἔργον, οὐδὲ δυνάο μεως ἀνθρωπίνης ἐστὶ κατόρθωμα ἡ πρὸς τὸ Θείον ὁμοίωσιςέ ἀλλὰ τοῦτο μὲν τῆς τοῦ Θεοῦ μεγαλοῷρεᾶς ἐστιν, εὐθὺς ἆμα τῇ πρώτῃ γενέσει χαρισαμένου τῇ φύσει τὴν πρὸς αὑτὸν ὁμοιότητα., Τῆς δὲ ἀνθρωπίνης σπουδῆς τοσοῦτον ἂν εἴη, ὅσον ἐκκαθᾶραι μόνον τὸν ἐπιγενόμενον ἀπὸκακίας ῥύπον αὐτῷ, καὶ τὸ κεκαλυμμένον ὲν τῇ ψυχῇ κάλλος διαφωτίσαι. Τὸ δὲ τοιοῦτον δόγμα καὶ ὲν τῷ E64772λίῳ διδάσκειν οἶμαι τὸν Κύριον, λέγοντα τοῖς ἀκούειν δυναμένοις τῆς ὲν μυστηρίῳ λαλουμένης σοφίας, ὅτι ι Ἡ βασιλεία τοῦ Θεοῦ ἐντὸς ὑ μῶν ἐστιν · › ἐνδείκνυταξ γὰρ,οἷμαι, 6 λόγος αὐτῷ, ὅτι τὸ τοῦ Θεοῦ ἀγαθὸν οὐ διώρισται τῆς φύσεως ἡμῶν, οὐδὲ πόρρωθέν arcu-702V ζητεῖν αὐτὸ -προαιρουμένων ἀπῴκισται · ὲν eam ἐστὶν, ἀγνοούμενον μὲν καὶ λανθάνον, ὅταν ὑπδ τῶν μεριμνῶν τε καὶ ἡδονῶν τοῦ βίου συμπνίγηταν εὑρισκόμενον δὲ πάλιν, ὅταν εἰς ἐκεῖνο τὴν διάνοιαν ἡμῶν ἐπιστρέψωμεν εί χρὴ καὶ διʼ ἐτέρων τὸν λόγον πιστώσασθαι, τοῦτο καὶ ὲν τῇ ἁναζητήσει τῆς άπολλυιὲένης δραχμῆς ἡμῖν ὑποτίθεσθαι οἶμαι τὸν Κύριον, ὡς οὐδὲν ὄφελος ἐκ τῶν λοιπῶν ἀρετῶν, ἃς δραχμὰς ὁ λόγος ὠνόμασε, κᾶν πᾶσαι παροῦσαι τύχωσι, τῆς μιᾶς ἐκείνης ἀπούσης τῇ χηρευούσῃ ψυχῇο Διὰ τοῦτο πρῶτον μὲν ἅπτειν λύχνον ἐλαίου κελεύει, τὸν λόγον τάχα σημαίνων τὸν τὰ κεκρυμμένα φωτίζοντα ’ εἶτα ἐν τῇ ἰδίᾳ οίκίᾳ, τουτέστιν, ἐν ἑαυτῷ, ζητεῖν τὴν ἀπολλυμένην δραχμήν. Διὰ δὲ τῆς ζητουμένης δραχμῆς τὴν εἰκόνα πάντως τοῦ βασιλέως αἰνίσσεται, τὴν οὐχὶ παντελῶς ἀπολλυμένην, ἀλλὰ ὑποκεκρυμμένην τῇ κόπρῳ. Κύπρον δὲ χρὴ νοεῖν, ὼς οἶμαι, τὴν τῆς σαρκὸς ῥυπαρίανε ἧς ἀποσαρωθείσης καὶ ἀνα. καθαρθείσης διὰ τῆς ἐπιμελείας τοῦ βίου, ἔκδηλον τὸ ζητούμενον γίνεσθαι, sap; ᾧ εἰκότως αὐτὴν τε τὴν εὑροῦσαν χαίρειν ψυχὴν, καὶ είς κοινωνίαν τῆς εὑιρροσύνης συμπαραλαμβάνειν τὰςʼ γείτονας. Τῷ ὅντιδ γάρ πᾶσαι αί σύνοικοι τῆς ψυχῆς δυνάμεις, ἃς γείτονας νῦν προσηγόρευσεν. ἐπειδάν άνακαλυφθῇ καὶ ἐκλάμψῃ αὕτη ή τοῦ μεγάλου βασιλέως εἰκὼν, ἢν ἐξ ἀρχῆς ὲνεο-ημήνατο ήμῶν τῇ δραχμῇ ὁ πλάσας κατὰ μόνας τὰς καρδίας ἡμῶν, τότε ἐπὶ τὴν θείαν ἐκείνην χαράν τε καί εὐφροσύνην ἐπιστραφήσονται, τῷ ἀφράστῳ κάλλει τοῦ εὑρεθέντος ὲνατενίζουσαι. ε Συγχάρητε ι γάρ ‹ μοι, ο φησὶν, ι ὅτι εὗρον τὴν δραχμὴν ἢν ἀπώλεσα. ι Al δὲ γείτονες, ἦτοι σύνοικοι τῆς ψυχῆς δυνάμεις ἐπὶ τῇ εὑρέσει τῆς θείας δραχμῆς εὐφραινόμεναι, ἠ λογική τε καὶ ὲπιθυμητικὴ, καὶ ἠ κατὰ λύπην τε καὶ ὀργὴν ἐγγινομένη διάθεσις, καὶ ετ τινες ἄλλαι δυνάμεις εἰσὶ περὶ τὴν ψυχὴν θεωρούμεναι, εἰκότως ἂν καὶ φίλαι-εῖναι νομίζονται, ἃς πάσας τότε χαίρειν ὲν Κυρίῳ εἰκὸς, ὅταν αἱ πᾶσαι πρὸς τὸ καλόν τε καὶ ἀγαθὸν βλέπωσι, καὶ πάντα είς ῗόίαν Θεοῦ ἐνεργῶσι, μηκέτι, τῆς ἁμαρτίας ὅπλα ι μεναι. Είοῦν αὕτη ἐστὶν ή ἐπίνοια τῆς τοῦ ζητουμένου εὑρήσεως, ἡ τῆς Θείας εἰκόνος είς τὸ ἀρχαῖον ἀποκατάστασις, τῆς νῦν ἐν τῷ τῆς σαρκὸς ῥύπῳ κεκαλυμμένης, ἐκεῖνο γενώμεθα ὃ ἦν παρὰ τὴν πρώτην ἐαυο τοῦ ζωὴν ὁ πρωτόπλαστος. Τί οὖν ἐκεῖνος ἦν; Γυμνὸς μὲν τῆς τῶν νεκρῶν δερμάτων ἐπιβολῆς, ὲν παρρησία δὲ τὸ τοῦ θεοῦ ’πρόσω-πον βλέπων, οὔπω δὲ aia; γεύἰ σεως καὶ ὁράσεως τὸ καλὸν κρίνων, άλλὰ μόνον τοῦ Κυρίου κατατρυφῶν, καὶ τῇ δοθείσῃ βοηθῷ πρὸς τοῦτο .ouyxptbpevog, καθὼς ἐπισημαίνεται ἡ Θεία Γραφὴ, ὅτι οὐ πρότερον αὐτὴν ἔγνω, πρὶν ἐξορισθῆναι τοῦ παραδείσου, καὶ πρὶν ἐκείνην ἀντὶ τῆς ἁμαρτίας ἥν ἀπατηθεῖσα ἐξήμαρτε, τῇ τῶν ὠδίνων τιμωρίᾳ κατακριθῆναι. At‘ ἧς τοίνυν ἀκολουθίας ἔξω τοῦ παραδείσου γεγόναμεν, τῷ προπάτορι ωνεκὸληθέντες, καὶ νῦν διὰ τῆς αὐτῆς ἔξεστιν ἡμῖν παλινδρομήσασινʼ ἐπανελθεῖν ἐπὶ τὴν ἀρχαίαν μακαριότητα, Τίς οὖν ή ἀκολουθίαςΗδονὴ τότε διʼ ἀπάτης ἐγγενομένη τῆς ἐκπτώσεως ῆρξατο. Εἶτα αἰσχύνη καὶ φόβος τῷ πάθει τῆς ἡδονῆς ἐπηκολούθησε, καὶ τὸ, μηκέτι λοιπὸν ἐν ὀφθαλμοῖς τολμᾷν εἶναι τοῦ κτίσαντος, ἀλλὰ φύλλοις καὶ σκιαῖς ὑποκρύπτεσθαι· δέρμασι νεκροῖς μετά ταῦτα περικαλύπτονται. Καὶ οὕτως είς τὸ νοσῶδες τοῦτο καὶ ἐπίπονον χωρίον ἄποικοι πέμπονται, ὲν ᾧ ὁ γάμος παραμυθία τοῦ ἀποθνήσκειν ἐπενοήθη. El οὖν μέλλομεν ἀναλύειν ἐντεῦθεν, καὶ σὺν Χριστῷ γίνεσθαι, πάλιν ἐκ τοῦ τελευταίου προσήκει τῆς ἀναρ λύσεως ἄρξασθαιο ὥσπερ οἱ τῶν οἰκείων ἀποξενωθέντες, ὲπειδάν ἐπιστρέψωσιν ὅθεν ὡρμήθησαν, πρῶτον ἐκεῖνον καταλείπουσι τὸν τόπον, ᾧ τελευταῖον προϊόντες ἐνέτυχον. Ἐπεὶ οὖν τοῦ χωρισμοῦ τῆς ὲν τῷ παραδείσῳ [διατριὸῆς] ζωῆς τὸ τελευταῖον ὁ γάμος ἐστὶ, τοῦτον πρῶτον καταλιπεῖν, ὥσπερ τινὰ σταθμὸν ἔσχατον, τοῖς πρὸς τὴν Χριστὸν ἀναλύοι) σιν ὑφηγεῖται ό λόγος · εἶτα τῆς περὶ τὴν γῆν ταλαιπωρίας ἀναμχωρῆσαι, ἐνιδρύνθη μετά τὴν ἁμαρτίαν ὁ ἀνθρωπος ο ἐπὶ τούτῳ ἔξω τῶν τῆς σαρκὸς προκαλυμμάτων γενέσθαι, τοὺς δερματίνους χιτῶνας, τουτέστι, τὸ φρόνημα τῆς σαρκὸς ὰπεκδυσαμένουςʼ καὶ πάντα ἀπειπαμένους τὰ κρυπτὰ τῆς αἰσχύνης, μηκέτι τῇ συκῇτοῦ πικροῦ βίου ύποσκιὰζεσθαι, ἀλλʼ ἀπορρίψαντας τὰ ὲκ τῶν προσκαίρων τούτων φύλλων τῆς ζωῆς προκαλύμματα, ὲν όςρθαλμοῖς γίνεσθαι πάλιν τοῦ κτίσαντος, τήν τε κατὰ γεῦσιν καὶ Mr ιν ’ἀπάτην ἀπώσασθαι, σύμβουλον οὐκέτι τὸν ἰοβόλον ὅφιν, ἀλλὰ τὴν ἐντολὴν τοῦ Θεοῦ μόνην ἔχειν. Αὕτη δέ ἐστι, τὸ μόνου τοῦ καλοῦ ἅπτεσθαι ’ τὴν δὲ τῶν πονηρῶν γεῦσιν ἀπώσασθαι· ὡς ἐκεῖθεν ἡμῖν τῆς τῶν κακῶν ἀκολουθίας ἀρχὴν λαβούσης, ὲκ τοῦ μὴ θελῆσαι τὸ τ κακὸν ἀγνοῆσαι. Διὸ καὶ ἀπερῤἡθη τοῖς πρωτοπλάστοις τὸ μὴ μετά τοῦ καλοῦ καὶ τὴν τῶν ἐναντίων γνῶσιν λαβεῖν ἀλλʼ ἀποσχέσθαι μὲν τοῦ γνωστοῦ καλοῦ τε καὶ πονη poi}, καθαρὸν δὲ καὶ ἀμιγὲς καὶ ἁμέτοχον τοῦ κακοῦ τὸ ἀγαθον καρποῦσθαι. Ὅπερ οὐδὲν ἄλλο ἐστὶν, ὤς γε ό ὲ μος λόγος, ἢ μετά τοῦ Θεοῦ εἶναι μόνον, καὶ ταύτην ἄπαυστον ἔχειν καὶ διηνεκῆ τὴν τρυφὴν, καὶ μηκέτι συγκαταμιγνύειν τῇ ἀπολαύσει ταύτῃ τὰ πρὸς τὸ ἐναντίον ἀφέλκοντα. Kal. εί χρὴ τολμήσαντας εἰπεῖν, τάχα οὕτως ἄν τις ἀπὸ τοῦ x6σμου, ὃς ὲν τῷ πονηρῷ κεῖται, ἁρπαγείη πάλιν είς τὸν παράδεισον, ὲν ᾧ καὶ Παῦλος γενόμενος, ἥκουσέ τε καὶ ἴδε τὰ ἄρρητα καὶ ἀθέατα, ἃ ούκ ἐξὸν ἀνθρώπῳ λαλῆσαι.
Hoti oudx ex- archēs, oude kata physin synousiōme; 399-, autexousion echei ho anthrōpos to,pa- tik. To logikon touto kai dianoētikdn zōon, d anthrōpos, tēs theias te kai akēratou physeōs ergon kai mimēma gegonōs ' houtō gar en tę̄ Kosmogeneią peri autou anagegraptai, hoti i Katʼ eikona Theou epoiēsen auton ' i touto oun to zōon, holanthrōpos, ou kata physin oude synousiōmenon eschen en heautǭ para tēn prōtēn genesin to pathētikon te kai epikēron. Oude gar ēn dynaton ton tēs eikonos diasōthēnai logon, ei hypenantiōs, eiche to apeikonismenon kallos pros to archetypon. Allʼ hysteron epeisēchthē to pathos autǭ meta tēn prōtēn kataskeuēn ; epeisēchthē de houtōs; Eikōn ēn kai homoiōma, kathōs eirētai, tēs pantōn tōn hontōn basileuousēs dynameōsʼ kai dia touto kai en tǭ sytexousiǭ tēs pros ton exousiazonta pantōn eiche tēn homoiotēta, oudemią tini tōn exōthen anankę̄ dedoulōmenoso alla tę̄ gnōmę̄ tę̄ idią pros to dokoun dioikoumenos, kai to areskon autǭ katʼ exousian hairoumenos, tēn symphoran tautēn, nyn kekratētai to anthrōpinon, autos ethelontēs apatę̄ parenechtheis epespasato, autos tēs kakias euretēs genomenos, ouchi para Theou genomenēn eurōn“ Theos gar thanaton ouk epoiēsen, alla tropon tina ktistēs kai dēmiourgos tou kakou katestē o anthrōpos. Kathaper gar tou hēliakou phōtos koinē men prokeitai pasin hē metousia, hois ētou orąn dynamis paresti dynatai de tis, ei boulētheiē, mysas-ton ophthalmēn, exō genesthai tēs tou phōtos antilēpseōs, ou tou hēliou apochōrountos heterōthi, kai houtōs ekeino to skotos epagontos, alla tou anthrōpou dia tēs epimyseōs tōn blepharōn ton ophthalmon ek tēs aktinos diateichisantosy tēs gar horatikēs dynameōs en tę̄ epimysei tōn ommatōn argein adynatousēs, anankē pasa tēn energeian tēs horaseōs, skotous energeian ginesthai, hekousiōs en tǭ anthrōpǭ dia tēs aorasias tynistamenēnoē hōsper eitis oikian heautǭ katatkeuasōn, mēdemian entemoi tǭ phōti tēn epi ta isō parodon, anankaiōs en skotǭ biōsetai, hekōn ipokleisas tais aktisi tēn eisodono houtō kai 6 prōro? 6 ek gēs anthrōpos, mallon de 6 tēn kakian en tǭ Xnthrōpǭ gennēsas, en men tę̄ physei to kalon te kai igathon katʼ exousian eschen pantachothen prokeimenonethelontēs de parʼ heautou ta para physin ekainotomēse, tēn tou kakou peiran en tę̄ apostrophę̄ tēs aretēs tę̄ idią proairesei dēmiourgēsas. Kakdn gar exō proaireseōs keimenon, kai katʼ idian hypostasin theōroumenon, en tę̄ physei tōn ontōn estin ouden. Pan gar ktisma Theou kalon, kai ouden apoblētonz kai panta hosa epoiēsen 6 Theos kala lian ; all epeidē kata ton rēthenta tropon eisephtharē tę̄ zōę̄ tōn anthrōpōn hē tou hamartanein akolouthia, kai ek mikras aphormēs eis apeiron tēs kakias en tǭ anthrōpǭ chytheisēs, kai to theoeides ekeino tēs psychēs kallos to kata mimēsin tou prōtotokou genomenon, hoion tis sidēros kate melanthē tǭ tēs kakias iǭ ouk; eti tēnikauta tēs oikeias hautǭ kata physin eikonos tēn charin diesōzen, alla pros to aischos tēs hamartias metemorphōthē.“Othen to mega kai timion touto, 6 anthrōpos, ōs hypo tēs Graphēs ōnomasthē, ekpesōn tēs oikeias axias, hoion paschousin hoi ex olisthēmatos henkatenechthentes borborǭ, kai tǭ pēlǭ tēn morphēn heautōn exaleipsantes, anepignōstoi kai tois synēuesi ginontai; houtōs kakeinos empesōn tǭ borborǭ tēs hamartias, apōlese men to eikōn einai tou aphthartou Theou, tēn de phthartēn kai pēlinēn eikona dia tēs hamartias metēmphiasatoo hēn apothesthai symbouleuei o logos, hoion tini hydati tǭ katharǭ tēs polin teias apoklysamenon; ōs an periairethentos tou gēïnou, kalymmatos, palin tēs psychēs phanerōthę̄ to kallos. ’Lpothesis de tou allotriou estin hē eis td oikeion heautǭ kai kata physin epanodosʼ hou tychein allōs ouk esti, mē hoios ex archēs ektisthē, toiouton palin genomenon. Ou gar hēmeteron ergon, oude dynao meōs anthrōpinēs esti katorthōma hē pros to Theion homoiōsise alla touto men tēs tou Theou megaloǭreas estin, euthys ama tę̄ prōtę̄ genesei charisamenou tę̄ physei tēn pros hauton homoiotēta., Tēs de anthrōpinēs spoudēs tosouton an eiē, hoson ekkatharai monon ton epigenomenon apokakias rhypon autǭ, kai to kekalymmenon en tę̄ psychę̄ kallos diaphōtisai. To de toiouton dogma kai en tǭ E64772liǭ didaskein oimai ton Kyrion, legonta tois akouein dynamenois tēs en mystēriǭ laloumenēs sophias, hoti i Hē basileia tou Theou entos hy mōn estin ; › endeiknytax gar,hoimai, 6 logos autǭ, hoti to tou Theou agathon ou diōristai tēs physeōs hēmōn, oude porrōthen arcu-702V zētein auto -proairoumenōn apǭkistai ; en eam estin, agnooumenon men kai lanthanon, hotan hypd tōn merimnōn te kai hēdonōn tou biou sympnigētan heuriskomenon de palin, hotan eis ekeino tēn dianoian hēmōn epistrepsōmen ei chrē kai diʼ eterōn ton logon pistōsasthai, touto kai en tę̄ hanazētēsei tēs apolluieenēs drachmēs hēmin hypotithesthai oimai ton Kyrion, hōs ouden ophelos ek tōn loipōn aretōn, has drachmas ho logos ōnomase, kan pasai parousai tychōsi, tēs mias ekeinēs apousēs tę̄ chēreuousę̄ psychę̄o Dia touto prōton men haptein lychnon elaiou keleuei, ton logon tacha sēmainōn ton ta kekrymmena phōtizonta ’ eita en tę̄ idią oikią, toutestin, en heautǭ, zētein tēn apollymenēn drachmēn. Dia de tēs zētoumenēs drachmēs tēn eikona pantōs tou basileōs ainissetai, tēn ouchi pantelōs apollymenēn, alla hypokekrymmenēn tę̄ koprǭ. Kypron de chrē noein, ōs oimai, tēn tēs sarkos rhypariane hēs aposarōtheisēs kai ana. kathartheisēs dia tēs epimeleias tou biou, ekdēlon to zētoumenon ginesthai, sap? hǭ eikotōs autēn te tēn heurousan chairein psychēn, kai eis koinōnian tēs heuirrosynēs symparalambanein tasʼ geitonas. Tǭ hontid gar pasai ai synoikoi tēs psychēs dynameis, has geitonas nyn prosēgoreusen. epeidan anakalyphthę̄ kai eklampsę̄ hautē ē tou megalou basileōs eikōn, ēn ex archēs eneo-ēmēnato ēmōn tę̄ drachmę̄ ho plasas kata monas tas kardias hēmōn, tote epi tēn theian ekeinēn charan te kai euphrosynēn epistraphēsontai, tǭ aphrastǭ kallei tou heurethentos enatenizousai. e Syncharēte i gar ‹ moi, o phēsin, i hoti heuron tēn drachmēn ēn apōlesa. i Al de geitones, ētoi synoikoi tēs psychēs dynameis epi tę̄ heuresei tēs theias drachmēs euphrainomenai, ē logikē te kai epithymētikē, kai ē kata lypēn te kai orgēn enginomenē diathesis, kai et tines allai dynameis eisi peri tēn psychēn theōroumenai, eikotōs an kai philai-einai nomizontai, has pasas tote chairein en Kyriǭ eikos, hotan hai pasai pros to kalon te kai agathon blepōsi, kai panta eis ïoian Theou energōsi, mēketi, tēs hamartias hopla i menai. Eioun hautē estin ē epinoia tēs tou zētoumenou heurēseōs, hē tēs Theias eikonos eis to archaion apokatastasis, tēs nyn en tǭ tēs sarkos rhypǭ kekalymmenēs, ekeino genōmetha ho ēn para tēn prōtēn eauo tou zōēn ho prōtoplastos. Ti oun ekeinos ēn? Gymnos men tēs tōn nekrōn dermatōn epibolēs, en parrēsia de to tou theou ’prosō-pon blepōn, oupō de aia? geui seōs kai horaseōs to kalon krinōn, alla monon tou Kyriou katatryphōn, kai tę̄ dotheisę̄ boēthǭ pros touto .ouyxptbpevog, kathōs episēmainetai hē Theia Graphē, hoti ou proteron autēn egnō, prin exoristhēnai tou paradeisou, kai prin ekeinēn anti tēs hamartias hēn apatētheisa exēmarte, tę̄ tōn ōdinōn timōrią katakrithēnai. At‘ hēs toinyn akolouthias exō tou paradeisou gegonamen, tǭ propatori ōnekolēthentes, kai nyn dia tēs autēs exestin hēmin palindromēsasinʼ epanelthein epi tēn archaian makariotēta, Tis oun ē akolouthiasĒdonē tote diʼ apatēs engenomenē tēs ekptōseōs ērxato. Eita aischynē kai phobos tǭ pathei tēs hēdonēs epēkolouthēse, kai to, mēketi loipon en ophthalmois tolmąn einai tou ktisantos, alla phyllois kai skiais hypokryptesthai; dermasi nekrois meta tauta perikalyptontai. Kai houtōs eis to nosōdes touto kai epiponon chōrion apoikoi pempontai, en hǭ ho gamos paramythia tou apothnēskein epenoēthē. El oun mellomen analyein enteuthen, kai syn Christǭ ginesthai, palin ek tou teleutaiou prosēkei tēs anar lyseōs arxasthaio hōsper hoi tōn oikeiōn apoxenōthentes, epeidan epistrepsōsin hothen hōrmēthēsan, prōton ekeinon kataleipousi ton topon, hǭ teleutaion proïontes enetychon. Epei oun tou chōrismou tēs en tǭ paradeisǭ [diatrioēs] zōēs to teleutaion ho gamos esti, touton prōton katalipein, hōsper tina stathmon eschaton, tois pros tēn Christon analyoi) sin hyphēgeitai o logos ; eita tēs peri tēn gēn talaipōrias anamchōrēsai, enidrynthē meta tēn hamartian ho anthrōpos o epi toutǭ exō tōn tēs sarkos prokalymmatōn genesthai, tous dermatinous chitōnas, toutesti, to phronēma tēs sarkos apekdysamenousʼ kai panta apeipamenous ta krypta tēs aischynēs, mēketi tę̄ sykę̄tou pikrou biou yposkiazesthai, allʼ aporripsantas ta ek tōn proskairōn toutōn phyllōn tēs zōēs prokalymmata, en osrthalmois ginesthai palin tou ktisantos, tēn te kata geusin kai Mr in ’apatēn apōsasthai, symboulon ouketi ton iobolon hophin, alla tēn entolēn tou Theou monēn echein. Hautē de esti, to monou tou kalou haptesthai ’ tēn de tōn ponērōn geusin apōsasthai; hōs ekeithen hēmin tēs tōn kakōn akolouthias archēn labousēs, ek tou mē thelēsai to t kakon agnoēsai. Dio kai aperrēthē tois prōtoplastois to mē meta tou kalou kai tēn tōn enantiōn gnōsin labein allʼ aposchesthai men tou gnōstou kalou te kai ponē poi}, katharon de kai amiges kai hametochon tou kakou to agathon karpousthai. Hoper ouden allo estin, ōs ge o e mos logos, ē meta tou Theou einai monon, kai tautēn apauston echein kai diēnekē tēn tryphēn, kai mēketi synkatamignyein tę̄ apolausei tautę̄ ta pros to enantion aphelkonta. Kal. ei chrē tolmēsantas eipein, tacha houtōs an tis apo tou x6smou, hos en tǭ ponērǭ keitai, harpageiē palin eis ton paradeison, en hǭ kai Paulos genomenos, hēkouse te kai ide ta arrēta kai atheata, ha ouk exon anthrōpǭ lalēsai.
That man has his capacity for passion neither from the beginning nor bound up with his nature, but by his own free will. This rational and thinking living being, man, came to be the work and imitation of the divine and undefiled nature; for so it is written about him in the account of the world’s making, that “according to the image of God he made him.” This living being, then, man, did not have in himself at his first genesis passibility and mortality by nature or as part of his being. For the meaning of the image could not have been preserved if the beauty that was portrayed were contrary to the archetype. Rather, passion was introduced into him later, after the first construction; and it was introduced in this way. He was an image and likeness, as has been said, of the power that reigns over all existing things; and for this reason, in his free will too, he had likeness to the one who has authority over all, enslaved to no necessity from outside, but governing himself by his own judgment as seemed good to him and choosing by his own authority what pleased him. This misfortune by which humanity is now held, he drew upon himself willingly, carried away by deceit, himself becoming the inventor of vice, not finding it made by God; for God did not make death; rather, man in a way became the creator and maker of evil. For as the sharing of the sun’s light is set before all in common who have the power of sight, but anyone may, if he wishes, shut his eye and be outside the perception of light, not because the sun withdraws elsewhere and so brings that darkness, but because the man has walled his eye off from the ray by closing his eyelids (for since the power of sight cannot be idle when the eyes are closed, the activity of seeing necessarily becomes an activity of darkness, produced voluntarily in the man by his not seeing); or as, if someone building a house for himself cuts no passage for the light to enter, he will necessarily live in darkness, having willingly shut out the rays: so too the first man from the earth, or rather the one who brought vice to birth in man, had the beautiful and good set before him on every side in his nature by his own authority, but of his own will he made innovations against nature, fashioning the experience of evil by his own choice in turning from virtue. For evil, lying outside choice and seen as having its own existence, is nothing in the nature of existing things. For every creature of God is good, and nothing is to be rejected; and all things that God made were very good. But since, in the way described, the sequence of sinning broke into human life, and vice spread in man from a small beginning to infinity, and that godlike beauty of the soul, made in imitation of the prototype, was blackened like iron by the rust of vice, it no longer preserved the grace of its own natural image but was transformed into the ugliness of sin. Hence that great and precious thing, man, as Scripture named him, having fallen from his proper dignity, suffered as those do who, having slipped and fallen into mud and smeared their form with clay, become unrecognizable even to their acquaintances: so he too, falling into the mud of sin, lost being the image of the incorruptible God, and through sin put on the corruptible and clayey image, which the word counsels us to put off, washing it away as in water by purity of life, so that, the earthy covering having been removed, the beauty of the soul may be revealed again. The putting off of what is foreign is the return to what is one’s own and natural; and this cannot be attained otherwise than by becoming again such as one was created at the beginning. For likeness to the divine is not our work, nor the achievement of human power; it belongs to the munificence of God, who at once, with the first genesis, granted our nature likeness to himself. The part of human effort would be only so much as to cleanse away the dirt that has come upon it from vice and to bring to light the beauty hidden in the soul. I think the Lord teaches this doctrine in the Gospel too, saying to those able to hear the wisdom spoken in a mystery, “The kingdom of God is within you.” For the saying shows, I think, that the good of God is not separated from our nature, nor removed far from those who choose to seek it; it is in each one, unknown and hidden when it is choked by the cares and pleasures of life, but found again when we turn our mind to it. And if the point must be confirmed by other passages, I think the Lord suggests this to us also in the search for the lost drachma: that there is no benefit from the other virtues, which the saying called drachmas, even if all are present, when that one is absent from the widowed soul. For this reason he bids her first to light a lamp of oil, perhaps signifying the word that brings hidden things to light; then to seek the lost drachma in her own house, that is, in herself. By the drachma sought he surely hints at the image of the king, which is not wholly lost but hidden under the dung. By dung we should understand, I think, the filth of the flesh; when it has been swept away and cleaned out by care of life, what was sought becomes evident; at which it is fitting that the soul which has found it should rejoice and call the neighbours to share in the joy. For in truth all the powers that share the soul’s dwelling, which he has here called neighbours, when this image of the great King is uncovered and shines out, which he who fashioned our hearts alone stamped on our drachma at the beginning, will then turn to that divine joy and gladness, gazing intently at the inexpressible beauty of what has been found. “Rejoice with me,” she says, “for I have found the drachma that I had lost.” And the neighbours, that is, the powers that share the soul’s dwelling, rejoicing at the finding of the divine drachma, the rational and the desiring, and the disposition that arises in grief and anger, and any other powers seen in the soul, may reasonably also be thought to be friends; it is fitting that all of them should then rejoice in the Lord, when all look to the beautiful and good and do everything for the glory of God, no longer becoming weapons of sin. If, then, this is the device for finding what is sought, the restoration of the divine image to its ancient state, which is now covered in the filth of the flesh, let us become that which the first-formed man was in his first life. What, then, was he? Naked of the covering of dead skins, beholding the face of God with boldness, not yet judging the beautiful by taste and sight, but delighting only in the Lord, and using the helper given to him for this, as divine Scripture indicates, that he did not know her before he was banished from paradise, and before she was condemned to the punishment of labour pains for the sin she committed when deceived. By the sequence by which we came to be outside paradise, condemned with our first father, by the same we may now run back and return to the ancient blessedness. What, then, is the sequence? Pleasure, arising through deceit, began the fall. Then shame and fear followed the passion of pleasure, and no longer daring to be before the eyes of the Creator, but hiding under leaves and shadows; after this they are covered with dead skins. And so they are sent as exiles into this diseased and toilsome place, in which marriage was devised as a consolation for dying. If, then, we are to depart from here and be with Christ, we must begin the departure again from the last stage; as those estranged from their homes, when they turn back to where they set out from, first leave the place they came to last as they went forward. Since, then, marriage is the last stage of the separation from life in paradise, the word directs those who are departing to Christ to leave this first, as a kind of last station; then to withdraw from the toil about the earth, in which man was settled after sin; after this to come outside the coverings of the flesh, putting off the garments of skin, that is, the mind of the flesh; and, renouncing all the hidden things of shame, no longer to be shaded by the fig tree of bitter life, but, throwing off the coverings made from these temporary leaves of life, to come again before the eyes of the Creator, to reject the deceit of taste and sight, and to have no longer the venomous serpent as counsellor, but the commandment of God alone. And this is to lay hold of the good alone and to reject the taste of evils; since the beginning of the sequence of evils came to us from not being willing to be ignorant of evil. That is why the first-formed were forbidden to take, along with the good, the knowledge of its opposites also, but were told to abstain from what is knowable of good and evil, and to enjoy the good pure, unmixed, and without share of evil. This is nothing else, in my account at least, than to be with God alone and to have this delight unceasing and continual, and no longer to mix with this enjoyment the things that draw toward the opposite. And if one must dare to say it, perhaps in this way one might be caught up again from the world, which lies in the evil one, into paradise, where Paul too came and heard and saw the unspeakable and unseen things, which it is not lawful for man to speak.
Chapter 13
13PG 46:376d–381b
Ὅτι ἡ παρθενία κρείττων τῆς τοῦ θανάτου ὃυνα- · στείας ἐστίν. Ἀλλʼ ἐπειδὴ ό παράδεισος ζώντων ἐστὶν οἰκητήριον. τοὺς διὰ τῆς ἁμαρτίας νεκρωθέντας οὗ προσδεχόμενος ἡμεῖς δὲ σάρκινοι ὄντες καὶ θνητοὶ, πεπραμένοι ὑπὸ τῆς ἁμαρτίας · πῶς ἐστιν ὲν τῇ χώρᾳ τῶν ζώντων γενέσθαι τὸν τῇ δυναστείᾳ τοῦ θανάτου κρατούμενονῖ Ποῖον τρόπον καὶ-ποίαν ἐπίνοιαν ἐξεύροι τις ἂν, τῆς ἐξουσίας ταύτης ἔξω γενήσεται; Ἀλλʼ ἀρκεῖ πάντως καὶ πρὸς τοῦτο ἡ τοῦ Εὐαγγελίου ὑφήγησιςο Οὐκοῦν ἠκούσαμεν τοῦ Κυρίου πρὸς τὸν Νικόδημον 3τῖ λέγοντος, ὄτι t Τὸ γεγεννημένον ὲκ τῆς σαρκὸς, σάρξ ἔστινʼ τὸ δὲ γεγεννημένον ἐκ τοῦ πνεύματος, πνεῦμά ἐστιν. ι Οἴδαμεν δὲ τὴν μὲν σάρκα θανάτῳ διὰ τὴν ἁμαρτίαν οὖσαν ὑπόδικον, τὸ δὲ Πνεῦμα τοῦ Θεοῦ καὶ ἄφθαρτον, καὶ ζωοποιὸν, καὶ ἀθάνατον. Ὠσπερ τοι·νυντῇ κατὰ σάρκα γενέσει συναποτίκτεται πάντως καὶ ήδιαλύουσα τὸ γεννώμενον δύναμις ’ οὕτω δηλαδὴ καὶ τὸ Πνεῦμα τοῖς διʼ αὑτοῦ γεννωμένοις τὴν {woποιὸν ἐναποτίθεται δύναμιν. Τί οὖν ἀνακόπτει διὰ τῶν είρημένωνς Ἀποστάντας ἡμᾶς τῆς κατά σάρκα ζωῆς, πάντως τοιοῦτος ἐπακολουθεῖ καὶ ὁ θάνα τος, τοιοῦτον ἐπιζητῆσαι βίον, ὃς οὐκέτι τοῦ θανάτου τὴν ἀκολουθίαν ἐφέλκεται. Οὗτος δέ ἐστιν ὁ ὲν παρθενίᾳ βίος. Καὶ ὡς ἀληθῆ ταῦτα, μικρῶν προστεθέντων ἔσται καταςανέστερον. Τίς γὰρ οὑκ οἶδεν, ὄτι τῆς μὲν σωματικῆς συναφείας τὸ ἔργον σωμάτων θνητῶν ἑστι κατασκευὴ, τῆς δὲ πρὸς τὸ πνεῦμα κοινωνίας ζωὴ ’καὶ άφθαρσία τοῖς συναφθεῖσιν ἀντὶ τέκνων προσγίνεται; Καὶ καλῶς ἐστι τὸ ἁποστολικὸν εἰπεῖν ἐπὶ τούτου, ὄτι (Σώζεται διὰ τῆς τεκνογονίας ταύτης» ή τῶν τοιούτων τέκνων μήτηρ εὐφραινομένη,καθὼς ὲν θείοις ὕμνοις ὁ Ψαλμῳδὸς άνευφήμησεν, είπῶν· ι '0 κατοικίζων στεῖραν ὲν οίκῳ μητέρα ἐπὶ τέκνοις εὐφραινομένην. ι Εὑφραίνεται γὰρ μήτηρ ὡς άληθῶς ἠ παρθένος μήτηρ, ή τὰ ἀθάνατα τέκνα κυοφοροῦσα διὰ τοῦ Πνεύματος, στεῖρα διὰ τὴν σωφροσύνην ὑπὸ τοῦ Προφήτου ὠνομασμένη. Οὐκοῦνό τοιοῦτος βίος προτιμητέος τοῖς γε νοῦν ἔχουσιν, ὃς κρείττων τῆς τοῦ θανάτου δυναστείας ἐστίν. Ἠ γὰρ σωματικὴ παιδοποιία (καὶ μηδεὶς δυσχεράνῃ τῷ λόγῳ) οὐ μᾶλλον ‹ ζωῆςῆ ἀλλὰ θανάτου τοῖς ἀνθρώποις ἀφορμὴ γίνεται· ἀπὸ γὰρ γενέσεως ή φθορά τὴν ἀρχὴν ἔχει ν ἦς oi παυσάμενοι διὰ τῆς παρθενίας, ἐν ἑαυτοῖς έστησαν τὴν τοῦ θανάτου περιγραφήν, περαιτέρω προελθεῖν αὐτὸν διʼ ἑαυτῶν κωλύσαντες, καὶ ὥσπερ τι. μεθόριον θανάτου καὶ ζωῆς ἑαυτοῖς στήσαντες, ἐπέσχον αὑτὸν τῆς ἐπὶ τὸ πρόσω φορᾶς. Εἰ οῦν οῦ δύναται παρελθεῖν τήν παρθενίαν ὁ θάνατος, ἀλλʼ ὲν αὑτῇ καταλήγει καὶ καταλύεται, σαφῶς ἀποδείκνυται τὸ κρεῖττον εἶναι τοῦ θανάτου τὴν παρθενίαν θ καὶ καλῶς ἄφθορον ὀνομάζεται σῶμα, τὸ μὴ ὑπουργῆσαι) τῇ τοῦ φθαρτοῦ βίου ὑπηρεσίᾳ, μηδὲ τῆς θνητῆς διαδοχῆς ὄργανον γενέσθαι καταδεξάμενον. Ἐν τούτῳ γὰρ διεκόπη τὸ συνεχὲς τῆς τοῦ φθείρεσθαι καὶ ἀποθνήσκειν ἀκολουθίας, ὅπερ ἀπὸ τοῦ ttpumnldsrou καὶ μέχρι τῆς τοῦ παρθενεύοντος ζωῆς διὰ μέσου γέγονεν. Οὐδὲ γὰρ ἦν δυνατὸν άργῆσαί ποτε τὸν θάνατον, ἐνεργουμένης διὰ τοῦ γάμου τῆς ἀνθρω. πίνης γενέσεως · ἀλλὰ πάσαις ταῖς προλαβοῦσαις γενεαῖς συμπαροδεύων, καὶ τοῖς ἀεὶ παραγομένοις είς τὸν βίον συνδιεξερχόμενος, ὅρον τῆς ἐνεργείας ἑαυτοῦ τήν παρθενίαν εὗρεν, ὃν παρελθεῖν τῶν ἀμηχάνων ἐστίν. Ὠσπερ γὰρ ἐπὶ τῆς θεοτόκου Μαρίας ό βασιλεύσας ἀπὸ ’Δδάμ μέχρις ἐκείνης θάνατος, ἐπειδὴ καὶ κατʼ αὐτὴν ἐγένετο, καθάπερ τινὶ πέτρᾳ τῷ καρπῷ τῇς παρθενίας προσπταίσας, περὶ αὐτὴν συνετρίβην ουτως ἐν πάσῃ ψυχῇ τῇ διά παρθενίας τὴν ὲν σαρκὶ παριούσῃ ζωὴν, συντριβήσεται πως καὶ καταλύεται τοῢ Θανάτου τὸ κράτος, οὐκ ἔχοντος τίσι τὸ ἑαυτοῦ κέντρον ἐναπερείσηται. Καὶ γὰρ τὸ πῦρ, εἰ μὴ ὲπιη βληθείη ξύλα, καὶ καλάμη, καὶ χόρτος, καὶ ἄλλο τι τῶν ὑπὸ πυρὸς δαπανωμένων, οὐκ ἔχει φύσιν ἐφʼ ἑαυτυῦ μένειν· οὕτως οὐδὲ ὴ τοῦ θανάτου δύναμις ινεργὴσει, μὴ τοῦ γάμου τὴν ὕλην ὑποτιθέντος αὐτῷ, καὶτοὺς τεθνηξομένους οἷον καταδίκους τινὰς ἑτοιμάξοντυς. Εἰ δὲ ἀ μφιβἀλλεις, ἐπίσκεψαι τῶν συμφορῶν τὰ ὀνόματα, ὃσα ὲκ τοῦ θανάτου τοῖς ἀνθρώποις ἐπάγεται, καθὼς ἤδη κατʼ ἀρχάς τοῦ λόγου προείρηται, πόθεν τὴν ἀρχὴν ἔχει. Ἀρα ἔστι χηρείαν ὀρφανίαν ὀδύρεσθαι,ἢ τὴν ἐπὶ παισὶ συμφορὰν, μὴ προλαεόντος τοῦ γάμους Δί γὰρ περισπούδαστοι θυμηδίαι, καὶ εὐφροσύναι, καὶ ἡδοναὶ, καὶ πάντα ὅσα περὶ τὸν γά· μὸν σπουδάζεται, ταῖς τοιαύταις ὀδύναις ἐναπολήγουσιν. Ὥσπερ γὰρ τοῦ ξίφους ἠ μὲν λαβὴ λεία καὶ εὐαφὴς, καλ περιεξεσμένη, καὶ στίλβουσα, καὶ τῷ τύπῳ τῆς παλάμης ὲμιρυομένη · τὸ δὲ λοιπὸν σίδηώ ἐστι, θανάτου ὄργανον, φοβερὸν μὲν ἰδεῖν, φοβερώτερον δὲ εἰς πεῖραν ἐλθεῖν ο τοιοῦτόν τι καὶ ὁ γάμος ἐστὶ, καθάπερ λαῦήν τινα διʼ εὐμηχάνου τορείας ὠραϊσμέ· νην, τὸ λεῖον καὶ ἐπιπόλαιον τῆς ἡδονῆς προτείνων τῇ ἐπαφῇ τῆς αἰσθήσει-ιςʼ ἐπειδάν ὲν χερσὶ γένηται τοῦ ἁψαμένου, καὶ τὴν τῶν ἀλγεινῶν παρουσίαν συνημμένως μεθʼ ἑαυτοῦ συνήγαγε, πένθους καὶ συμφο· ρῶν δημιουργὸς τοῖς ἀνθρώποις γινόμενος. Οὗτος ἔδειξε τά ἐλεεινὰ καί πλήρη δακρύων θεάματα, παῖδας ὲν ἀωρία τῆς ἡλικίας ἠρημωμένους, ’ καὶ λάφυρον προκειμένους τοίς δυναστεύουσιν, ὲπιμειδιῶντας πολλάκις ὑπὸ τῆς τῶν κακῶν ἀγνοίας τῷ δυστυχήματι. Χηρείας δὲ γένεσις τίς ἀλλος, καὶ ούχὶ γάμος ὲστίν; Οὐκοῦν ἡ ἀναχώρησις τούτου, πάν· των ἁθρόως τῶν κακῶν τούτων λειτουργημάτων τὴν ἀτέλειαν ἔχει · καὶ οὐδὲν ἀπεικός. Ὅπου γὰρ ἀναλύεται ή ἐξ ἀρχῆς ὁρισθεῖσα κατὰ τῶν πεπλημμεληκὸτων κατάκρισις (οὐκέτι δὲ θλίψεις τῶν μητέρων. κατά τὸ γεγραμμένον πληθύνονται), οὐδὲ λύπη τῆς ἀνθρωπίνης προηγεῖται γενέσεως, συνανῄρηται πᾶν· τωςὴ άπὸ τοῦ βίου συμφορά, καὶ ἀφῄρηται τῶν προσώπων τὸ δάκρυον, καθὼς φησιν ὁ Προφήτης· Οὐ γὰρ ἐν ἁνομίαις ὲστὶνή σύλληψις ἔτι, οὐδὲ ὲν ἁμαρ· τίαις ἡ κύησις · ούδὲ ἐξ αἱμάτων, οὐδὲ ὲκ θελήματος ἀνδρὸς καὶ ὲκ θελήματος σαρκὸς, ἀλλʼ ὲκ Θεοῦ μόνον ἡ γέννησις γίνεται. Τοῦτο δὲ γίνεται, ὅταν συλλαμβάνῃ μέν τις ὲν τῷ ζωτικῷ τῆς καρδίας ἀφθαξ· σίαν τοῦ πνεύματος ο τίκτει δὲ σοφίαν καὶ δικαιοσύνην. άγιασμὺν ὡσαύτως καὶ ἀπολύτ ρωσιν. Παντὶ γὰρ ἔξεστι μητέρα γενέσθαι τοῦ ταῦτα ὄντος, καθώς φησξ πίδυ ὁ. Ιξῑῧίὲιίλῗν ὅτι ε Ὀ τὸ θέλημά μου “noth κτξὶ ἁδελφὸς καὶ ἀδελφὴ καὶ μήτηρ μου ἐστίνʼ Tit. ραν ἔχει ἐπὶ τούτων κυημάτων ὁ θάνατοςί Οὖτίιξ ἐκείνοις ὁ θάνατος ὑπὸ τῆς ζωῇς ’ καὶ ἔοικεν εἰκών τις εἶναι τῆς ἐν τῷ μέλλοντι αἰῶνι μηκας ριότητος ὁ ἐν παρθενίᾳ βίος, πολλὰ φέρων ἐν ἑαντφ τῶν διʼ ἐλπίδος ἀποκειμένων ἀγαθῶν γνωρίσματα. Ἔστι δὲ ἐπιγνῶναι τὴν τῶν εἰρημένων ἀλήθειαν τὸν λόγον κατεξετάζοντας ο πρῶτον μὲν ὅτι τῇ ἁμαρτίᾳ καθάπαξ ἀποθανὼν, ζῇ τὸ λοιπὸν τῷ Θεῷ οὐκέτι καρποφορῶν τῷ θανάτῳ, καὶ ὅσον τὸ ἐφʼ ἐαυτῷ συντέλειαν τῆς κατὰ σάρκα ζωῆς ἐν ἐαυτῷ ποιήσας, ἀναμένει λοιπὺν τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τοῦ μεγάλου Θεοῦ, οὐδὲν διάστημα μεταξὺ αὐτοῦ τε καὶτῆς παρουσίας τοῦ Θεοῦ διὰ τῶν διὰ μέσου γενεῶν ἐργαζόμενος. Εἶτα ὃ τι ἐξαίρετον τῶν ἐν τῇ ἀναστάσει καλῶν, καὶ ἐν τῷ παρόντι καρποῦται βίῳ. El γάρ ίσάγγελος ή ζωὴή μετά τὴν ἀνάστασιν παρὰ τοῦ Κυρίου τοῖς δικαίοις ἐπήγγελται ο τῆς δὲ ἀγγελικῆς φύσεως τδιον τὸ ἀπηλλάχθαι τοῦ γάμου ἐστίν ο ήδη δέδεκται τὰ τῆς ἐπαγγελίας καλὰ. ταῖς λαμπρότησι τῶν ἁγίων ἀναμιγνύμενος, καὶ τῷ ἁμολδντίρ τῆς ζωῆς τὴν καθαρότητα τῶν ἀσωμάτων μιμούμενος. Εἰ οὖν τούτων καὶ τῶν τοιούτων ἡ παρθενία γέγονε πρόξενος, τίς μὲν λόγος ἐπαξίως τὴν χάριν ταύτην θαυμάσεται; Τί δὲ ἄλλων τῶν τῆς ψυχῆς ἀγαθῶν οὕτω φανήσεται μέγα καὶ τίμιον, ὡς τῇ τελειότητι ταύτῃ παρισωθῆναι διὰ συγκρίσεως;
Hoti hē parthenia kreittōn tēs tou thanatou houna- ; steias estin. Allʼ epeidē o paradeisos zōntōn estin oikētērion. tous dia tēs hamartias nekrōthentas hou prosdechomenos hēmeis de sarkinoi ontes kai thnētoi, pepramenoi hypo tēs hamartias ; pōs estin en tę̄ chōrą tōn zōntōn genesthai ton tę̄ dynasteią tou thanatou kratoumenoni Poion tropon kai-poian epinoian exeuroi tis an, tēs exousias tautēs exō genēsetai? Allʼ arkei pantōs kai pros touto hē tou Euangeliou hyphēgēsiso Oukoun ēkousamen tou Kyriou pros ton Nikodēmon 3ti legontos, oti t To gegennēmenon ek tēs sarkos, sarx estinʼ to de gegennēmenon ek tou pneumatos, pneuma estin. i Oidamen de tēn men sarka thanatǭ dia tēn hamartian ousan hypodikon, to de Pneuma tou Theou kai aphtharton, kai zōopoion, kai athanaton. Ōsper toi;nyntę̄ kata sarka genesei synapotiktetai pantōs kai ēdialyousa to gennōmenon dynamis ’ houtō dēladē kai to Pneuma tois diʼ hautou gennōmenois tēn {wopoion enapotithetai dynamin. Ti oun anakoptei dia tōn eirēmenōns Apostantas hēmas tēs kata sarka zōēs, pantōs toioutos epakolouthei kai ho thana tos, toiouton epizētēsai bion, hos ouketi tou thanatou tēn akolouthian ephelketai. Houtos de estin ho en parthenią bios. Kai hōs alēthē tauta, mikrōn prostethentōn estai katasanesteron. Tis gar houk oiden, oti tēs men sōmatikēs synapheias to ergon sōmatōn thnētōn hesti kataskeuē, tēs de pros to pneuma koinōnias zōē ’kai aphtharsia tois synaphtheisin anti teknōn prosginetai? Kai kalōs esti to hapostolikon eipein epi toutou, oti (Sōzetai dia tēs teknogonias tautēs» ē tōn toioutōn teknōn mētēr euphrainomenē,kathōs en theiois hymnois ho Psalmǭdos aneuphēmēsen, eipōn; i '0 katoikizōn steiran en oikǭ mētera epi teknois euphrainomenēn. i Heuphrainetai gar mētēr hōs alēthōs ē parthenos mētēr, ē ta athanata tekna kyophorousa dia tou Pneumatos, steira dia tēn sōphrosynēn hypo tou Prophētou ōnomasmenē. Oukouno toioutos bios protimēteos tois ge noun echousin, hos kreittōn tēs tou thanatou dynasteias estin. Ē gar sōmatikē paidopoiia (kai mēdeis dyscheranę̄ tǭ logǭ) ou mallon ‹ zōēsē alla thanatou tois anthrōpois aphormē ginetai; apo gar geneseōs ē phthora tēn archēn echei n ēs oi pausamenoi dia tēs parthenias, en heautois estēsan tēn tou thanatou perigraphēn, peraiterō proelthein auton diʼ heautōn kōlysantes, kai hōsper ti. methorion thanatou kai zōēs heautois stēsantes, epeschon hauton tēs epi to prosō phoras. Ei oun ou dynatai parelthein tēn parthenian ho thanatos, allʼ en hautę̄ katalēgei kai katalyetai, saphōs apodeiknytai to kreitton einai tou thanatou tēn parthenian th kai kalōs aphthoron onomazetai sōma, to mē hypourgēsai) tę̄ tou phthartou biou hypēresią, mēde tēs thnētēs diadochēs organon genesthai katadexamenon. En toutǭ gar diekopē to syneches tēs tou phtheiresthai kai apothnēskein akolouthias, hoper apo tou ttpumnldsrou kai mechri tēs tou partheneuontos zōēs dia mesou gegonen. Oude gar ēn dynaton argēsai pote ton thanaton, energoumenēs dia tou gamou tēs anthrō. pinēs geneseōs ; alla pasais tais prolabousais geneais symparodeuōn, kai tois aei paragomenois eis ton bion syndiexerchomenos, horon tēs energeias heautou tēn parthenian heuren, hon parelthein tōn amēchanōn estin. Ōsper gar epi tēs theotokou Marias o basileusas apo ’Ddam mechris ekeinēs thanatos, epeidē kai katʼ autēn egeneto, kathaper tini petrą tǭ karpǭ tę̄s parthenias prosptaisas, peri autēn synetribēn outōs en pasę̄ psychę̄ tę̄ dia parthenias tēn en sarki pariousę̄ zōēn, syntribēsetai pōs kai katalyetai toÿ Thanatou to kratos, ouk echontos tisi to heautou kentron enapereisētai. Kai gar to pyr, ei mē epiē blētheiē xyla, kai kalamē, kai chortos, kai allo ti tōn hypo pyros dapanōmenōn, ouk echei physin ephʼ heautyy menein; houtōs oude ē tou thanatou dynamis inergēsei, mē tou gamou tēn hylēn hypotithentos autǭ, kaitous tethnēxomenous hoion katadikous tinas hetoimaxontys. Ei de a mphiballeis, episkepsai tōn symphorōn ta onomata, hosa ek tou thanatou tois anthrōpois epagetai, kathōs ēdē katʼ archas tou logou proeirētai, pothen tēn archēn echei. Ara esti chēreian orphanian odyresthai,ē tēn epi paisi symphoran, mē prolaeontos tou gamous Di gar perispoudastoi thymēdiai, kai euphrosynai, kai hēdonai, kai panta hosa peri ton ga; mon spoudazetai, tais toiautais odynais enapolēgousin. Hōsper gar tou xiphous ē men labē leia kai euaphēs, kal periexesmenē, kai stilbousa, kai tǭ typǭ tēs palamēs emiryomenē ; to de loipon sidēō esti, thanatou organon, phoberon men idein, phoberōteron de eis peiran elthein o toiouton ti kai ho gamos esti, kathaper lauēn tina diʼ eumēchanou toreias ōraïsme; nēn, to leion kai epipolaion tēs hēdonēs proteinōn tę̄ epaphę̄ tēs aisthēsei-isʼ epeidan en chersi genētai tou hapsamenou, kai tēn tōn algeinōn parousian synēmmenōs methʼ heautou synēgage, penthous kai sympho; rōn dēmiourgos tois anthrōpois ginomenos. Houtos edeixe ta eleeina kai plērē dakryōn theamata, paidas en aōria tēs hēlikias ērēmōmenous, ’ kai laphyron prokeimenous tois dynasteuousin, epimeidiōntas pollakis hypo tēs tōn kakōn agnoias tǭ dystychēmati. Chēreias de genesis tis allos, kai ouchi gamos estin? Oukoun hē anachōrēsis toutou, pan; tōn hathroōs tōn kakōn toutōn leitourgēmatōn tēn ateleian echei ; kai ouden apeikos. Hopou gar analyetai ē ex archēs horistheisa kata tōn peplēmmelēkotōn katakrisis (ouketi de thlipseis tōn mēterōn. kata to gegrammenon plēthynontai), oude lypē tēs anthrōpinēs proēgeitai geneseōs, synanę̄rētai pan; tōsē apo tou biou symphora, kai aphę̄rētai tōn prosōpōn to dakryon, kathōs phēsin ho Prophētēs; Ou gar en hanomiais estinē syllēpsis eti, oude en hamar; tiais hē kyēsis ; oude ex haimatōn, oude ek thelēmatos andros kai ek thelēmatos sarkos, allʼ ek Theou monon hē gennēsis ginetai. Touto de ginetai, hotan syllambanę̄ men tis en tǭ zōtikǭ tēs kardias aphthax; sian tou pneumatos o tiktei de sophian kai dikaiosynēn. agiasmyn hōsautōs kai apolyt rōsin. Panti gar exesti mētera genesthai tou tauta ontos, kathōs phēsx pidy ho. Ixiÿieiilïn hoti e O to thelēma mou “noth ktxi hadelphos kai adelphē kai mētēr mou estinʼ Tit. ran echei epi toutōn kyēmatōn ho thanatosi Outiix ekeinois ho thanatos hypo tēs zōę̄s ’ kai eoiken eikōn tis einai tēs en tǭ mellonti aiōni mēkas riotētos ho en parthenią bios, polla pherōn en heantph tōn diʼ elpidos apokeimenōn agathōn gnōrismata. Esti de epignōnai tēn tōn eirēmenōn alētheian ton logon katexetazontas o prōton men hoti tę̄ hamartią kathapax apothanōn, zę̄ to loipon tǭ Theǭ ouketi karpophorōn tǭ thanatǭ, kai hoson to ephʼ eautǭ synteleian tēs kata sarka zōēs en eautǭ poiēsas, anamenei loipyn tēn makarian elpida kai epiphaneian tou megalou Theou, ouden diastēma metaxy autou te kaitēs parousias tou Theou dia tōn dia mesou geneōn ergazomenos. Eita ho ti exaireton tōn en tę̄ anastasei kalōn, kai en tǭ paronti karpoutai biǭ. El gar isangelos ē zōēē meta tēn anastasin para tou Kyriou tois dikaiois epēngeltai o tēs de angelikēs physeōs tdion to apēllachthai tou gamou estin o ēdē dedektai ta tēs epangelias kala. tais lamprotēsi tōn hagiōn anamignymenos, kai tǭ hamoldntir tēs zōēs tēn katharotēta tōn asōmatōn mimoumenos. Ei oun toutōn kai tōn toioutōn hē parthenia gegone proxenos, tis men logos epaxiōs tēn charin tautēn thaumasetai? Ti de allōn tōn tēs psychēs agathōn houtō phanēsetai mega kai timion, hōs tę̄ teleiotēti tautę̄ parisōthēnai dia synkriseōs?
That virginity is stronger than the dominion of death. But since paradise is the dwelling of the living and does not receive those who have been put to death through sin, while we are fleshly and mortal, sold under sin, how can one who is held by the dominion of death come to be in the land of the living? What way and what device might one find by which he will come outside this power? For this too the guidance of the Gospel is certainly sufficient. We have heard the Lord saying to Nicodemus, “What is born of the flesh is flesh, and what is born of the Spirit is spirit.” And we know that the flesh is subject to death because of sin, while the Spirit of God is incorruptible, life-giving, and immortal. As, then, with birth according to the flesh there is certainly born also the power that dissolves what is born, so clearly the Spirit too lays up life-giving power in those born through it. What, then, do we infer from what has been said? That, having withdrawn from life according to the flesh, which death certainly follows, we should seek a life that no longer draws death after it. And this is the life in virginity. And that these things are true will become clearer when a little has been added. For who does not know that the work of bodily union is the making of mortal bodies, while from communion with the Spirit life and incorruption come to those united, in place of children? And one may well apply the apostolic saying here, that the mother of such children “is saved through this childbearing” and rejoices, as the Psalmist praised her in divine hymns, saying, “He who settles the barren woman in a house as a mother rejoicing over children.” For truly the virgin mother rejoices as a mother, conceiving immortal children through the Spirit, called barren by the Prophet because of her chastity. Such a life, then, is to be preferred by those who have sense, since it is stronger than the dominion of death. For bodily procreation (and let no one be offended at the statement) is for human beings an occasion not of life rather than of death; for corruption has its beginning from birth. Those who have ceased from this through virginity have set the limit of death within themselves, preventing it from going further through them, and, setting themselves as a kind of boundary between death and life, they have checked its forward course. If, then, death cannot pass beyond virginity, but ends and is dissolved in it, it is clearly shown that virginity is stronger than death; and a body is well called “incorrupt” that has not served the ministry of corruptible life nor consented to become the instrument of mortal succession. For in it the continuity of the sequence of corruption and dying has been cut, which ran from the first-formed man to the life of the one living in virginity. For death could not ever be idle while human birth was at work through marriage; but travelling with all past generations and passing through along with those always being brought into life, it found virginity as the limit of its activity, which it is impossible to pass. For as in Mary the Mother of God death, which reigned from Adam until her, when it came to her too, struck against the fruit of virginity as against a rock and was shattered about her, so in every soul that passes through life in the flesh by virginity the power of death is in a way shattered and dissolved, having nothing in which to plant its sting. For fire too, unless wood or straw or grass or something else consumed by fire is put on it, has no power to remain by itself; so neither will the power of death be active unless marriage supplies it with material and prepares those who will die like condemned prisoners. If you doubt it, consider the names of the misfortunes that death brings on human beings, as was said at the beginning of the discourse, and where they have their beginning. Is it possible to lament widowhood, orphanhood, or misfortune over children, unless marriage has gone before? For the much-sought delights, joys, pleasures, and everything pursued in marriage end in such sorrows. For as the handle of a sword is smooth and pleasant to the touch, polished and shining and fitted to the shape of the palm, while the rest is iron, an instrument of death, fearful to look at and more fearful to experience, so marriage is something of this kind: holding out to the touch of sense, like a handle made beautiful by skilful turning, the smooth surface of pleasure, but when it is in the hands of one who has grasped it, it brings with it the presence of painful things joined to itself, becoming for human beings the maker of mourning and misfortunes. It is marriage that has shown the pitiable sights full of tears: children left destitute in the untimely season of their age and laid out as plunder for the powerful, often smiling at their misfortune through ignorance of their evils. And what else is the origin of widowhood but marriage? Withdrawal from it, then, brings exemption at once from all these evil services; and this is not unlikely. For where the condemnation fixed from the beginning against those who transgressed is undone (and the sorrows of mothers are no longer multiplied, as it is written), and grief no longer goes before human birth, every misfortune is certainly taken away from life, and the tear is taken from faces, as the Prophet says. For conception is no longer in iniquities, nor childbearing in sins; nor is the birth from bloods, nor from the will of a man and the will of the flesh, but from God alone. And this happens when someone conceives in the vital part of his heart the incorruption of the Spirit and gives birth to wisdom and righteousness, sanctification and redemption likewise. For anyone may become the mother of him who is these things, as the Lord says somewhere: “Whoever does my will is my brother and sister and mother.” What place does death have in such offspring? In them death is … by life. And the life in virginity seems to be an image of the blessedness in the age to come, bearing in itself many marks of the good things laid up through hope. One may recognize the truth of what has been said by examining the account. First, that having died to sin once for all, it lives henceforth to God, no longer bearing fruit for death; and having made in itself, as far as it lies with it, an end of life according to the flesh, it awaits henceforth the blessed hope and appearing of the great God, putting no interval between itself and the coming of God through intervening generations. Then, that it enjoys even in the present life what is choicest among the goods of the resurrection. For if a life equal to the angels after the resurrection has been promised by the Lord to the righteous, and it is proper to the angelic nature to be free from marriage, the virgin has already received the goods of the promise, mingling with the splendours of the saints and imitating by the undefiled character of his life the purity of the incorporeal beings. If, then, virginity has brought about these and similar things, what word will admire this grace worthily? What other good of the soul will appear so great and precious as to be put on a level with this perfection by comparison?
Chapter 14
14PG 46:381b–384b
Ὀτι ἠ ἀληθὴς παρὲἓῖυὲιέῖ παντί ἐπιτηδεύματι εωοειται. σεωρειται. Ἀλλʼ εί κατείληπται ἡμῖν ἡ ὑπερβολὴ τοῦ χαρίσματος, συνιδεῖν προσήκειʼ καὶ τὸ ἀκόλουθον, ὅτι οὐχ ἁπλοῦν, ὡς ἄν τις οἰηθείη, τὸ κατόρθωμα τοῦτό ἐστιν, οὐδὲ μέχρι τῶν σωμάτων ἱστάμενον, ἀλλʼ ἐπὶ πάντα διῆκον καὶ διαβαῖνον τῇ ἐπινοίᾳ, ὃσα κατορθώματα ψυχῆς ἐστι καὶ νομίζεται. Ἡ γὰρ τῷ ἀληθινῷ νυμφίῳ προσκολληθεωα διὰ παρθενίας ψυχὴ, οὐ μόνον τῶν σωματικῶν μολυσμάτων ἑαυτὴν ἀποστήσει, ἀλλʼ ἐντεῦθεν μὲν ἄρξεται τῆς καθαρότητος, ἐπὶ πάντα δὲ ὁμοίως κιαι μετὰ τῆς ίσης ἀσφαλείας πορεύεται, καὶ δεδοικυῖα. μήπου τῆς καρδίας παρὰ τὸ δέον ἐπικλιθείσης, πονηροῦ τινος κοινωνίᾳ μοιχικόν τι πάθος κατᾶ τὸ μέρος ἐκεῖνο προσδέξηται. Οἶόν τι λέγω (πάλιν γὰρ τὸν λόγον ἐπαναλήψομαι)· Ἠ τῷ Κυρίῳ προσκολληθεῖσα ψυχὴ εἰς τὸ γενέσθαι πρὸς αὐτὸν ἓν πνεῦμα, καθάπερ ὁμολογίαν τινὰ συμβιωτικὴν κσιτα θεμένη τὺ μόνον ἐκεῖνον ἀγαπᾷν ἐξ ὅλης καρδίας τε καὶ δυνάμεως, οὔτε τῇ πορνείᾳ προσκολληθήσεται, ἵνα μὴ γένηται σῶμα ἓν πρὸς αὐτήν· οὔτε ἄλλο τι τῶν ἀντικειμένων τῇ σωτηρία προσδέξεται, ὡς μιᾶς οὔσης ὲν ἆπασι τῆς τῶν μιασμάτων κοινότητος · καὶ εἰ διʼ ἑνός τινος μολυνθείη, μηκέτι τὸ ἄσπιλον ἔχειν ἐν ἑαυτῇ δυναμένη. Ἔστι δὲ καὶ διʼ ὑποδειγμάτων τεκμηριῶσαι τὸν λόγον. Ὥσπερ τὸ ἐν τῇ λίμνῃ ὕδωρ τέως μὲν λεῖόν ἐστι καὶ ἀκίνητον, εί μηδεμία τις τῶν ἔξωθεν ταραχὴ προσπεσοῦσα τὸ σταθηρὸν τοῦ τόπου διακινήσειε ο λίθου δέ τινοςέμπεσόντος τῇ λίμνῃ, ὅλον συνεκινήθη τῷ μέρει ° ὁ μὲν γὰρ ὑπὸ τοῦ βάρους εἰς τὸν βυθὸν καταδύεται ο τῶν δὲ πε pl αὑτὸν κυμάτων κυκλοτερῶς ὲν ἄλλοις ἐγειρομένων, καὶ ἐπὶ τὰ ἄκρα ταῦ ὓδατος ὑπὸ τῆς ἐν τῷ μέσῳ κινήσεως ἐξωθουμένων, πᾶσα ἐν κύκλῳ περιτραχύνεται τῆς λίμνηςὴ ἐπιφάνεια, συνδιατιθεμένη τῷ βάθει · οὕτω καὶ τὸ τῆς ψυχῆς γαληναῖον καὶ ἥσυχον, διʼ ἑνός τινος παρεμπεσόντος είς αὐτὴν πάθους ὅλον συνδιεσείσθη, καὶ τῆς τοῦ μέρους βλάὸης συνῄσθετο. Φασὶ δὲ καὶ οἱ τὰ τοιαῦτα ἐξητακότες, μὴ ἀπεσχίσθαι τὰς ἀρετὰς ἀλλή· λων, μηδὲ δυνατὸν εἶναι μιᾶς τινος ἀρετῆς κατά τὸν ἀκριβῆ περιδράξασθαι λόγον, τὸν μὴ καὶ τῶν λοιπιῖιν ἐφαψάμενον· ἀλλʼ ᾧ ἀν παραγένηται μία τῶν ἀρετῶν, ἀναγκαίως ἐπακολουθεῖν καὶ τάς λοιπάς. Οὐκοῦν ἐξ ἀντιστρόφου καὶ ἡ περί τι βλάβη τῶν ὲν ἡμῖν είς ὅλον τὸν κατʼ ἀρετὴν διατείνει βίον, καὶ ὅντως, καθώς φησιν ὁ Ἀπόστολος, τοῖς μέρεσι τὸ ὅλον συνδιατίθετοιι, ἄν τε πάσχῃ μέλος ἓν, συναλγοῦντος τοῦ παντὸς, ἐάν τε καὶ δοξάζηται, τοῦ ὅλου συγγαίροντος. Β
Oti ē alēthēs pareeiyeiei panti epitēdeumati eōoeitai. seōreitai. Allʼ ei kateilēptai hēmin hē hyperbolē tou charismatos, synidein prosēkeiʼ kai to akolouthon, hoti ouch haploun, hōs an tis oiētheiē, to katorthōma touto estin, oude mechri tōn sōmatōn histamenon, allʼ epi panta diēkon kai diabainon tę̄ epinoią, hosa katorthōmata psychēs esti kai nomizetai. Hē gar tǭ alēthinǭ nymphiǭ proskollētheōa dia parthenias psychē, ou monon tōn sōmatikōn molysmatōn heautēn apostēsei, allʼ enteuthen men arxetai tēs katharotētos, epi panta de homoiōs kiai meta tēs isēs asphaleias poreuetai, kai dedoikuia. mēpou tēs kardias para to deon epiklitheisēs, ponērou tinos koinōnią moichikon ti pathos kata to meros ekeino prosdexētai. Oion ti legō (palin gar ton logon epanalēpsomai); Ē tǭ Kyriǭ proskollētheisa psychē eis to genesthai pros auton hen pneuma, kathaper homologian tina symbiōtikēn ksita themenē ty monon ekeinon agapąn ex holēs kardias te kai dynameōs, oute tę̄ porneią proskollēthēsetai, hina mē genētai sōma hen pros autēn; oute allo ti tōn antikeimenōn tę̄ sōtēria prosdexetai, hōs mias ousēs en apasi tēs tōn miasmatōn koinotētos ; kai ei diʼ henos tinos molyntheiē, mēketi to aspilon echein en heautę̄ dynamenē. Esti de kai diʼ hypodeigmatōn tekmēriōsai ton logon. Hōsper to en tę̄ limnę̄ hydōr teōs men leion esti kai akinēton, ei mēdemia tis tōn exōthen tarachē prospesousa to stathēron tou topou diakinēseie o lithou de tinosempesontos tę̄ limnę̄, holon synekinēthē tǭ merei ° ho men gar hypo tou barous eis ton bython katadyetai o tōn de pe pl hauton kymatōn kykloterōs en allois egeiromenōn, kai epi ta akra tau hydatos hypo tēs en tǭ mesǭ kinēseōs exōthoumenōn, pasa en kyklǭ peritrachynetai tēs limnēsē epiphaneia, syndiatithemenē tǭ bathei ; houtō kai to tēs psychēs galēnaion kai hēsychon, diʼ henos tinos parempesontos eis autēn pathous holon syndieseisthē, kai tēs tou merous blaoēs synę̄stheto. Phasi de kai hoi ta toiauta exētakotes, mē apeschisthai tas aretas allē; lōn, mēde dynaton einai mias tinos aretēs kata ton akribē peridraxasthai logon, ton mē kai tōn loipiiin ephapsamenon; allʼ hǭ an paragenētai mia tōn aretōn, anankaiōs epakolouthein kai tas loipas. Oukoun ex antistrophou kai hē peri ti blabē tōn en hēmin eis holon ton katʼ aretēn diateinei bion, kai hontōs, kathōs phēsin ho Apostolos, tois meresi to holon syndiatithetoii, an te paschę̄ melos hen, synalgountos tou pantos, ean te kai doxazētai, tou holou syngairontos. B
That true virginity is seen in every pursuit. But if we have grasped the excellence of this gift, we must also see what follows: that this achievement is not simple, as one might think, nor does it stop at bodies, but extends and passes in its meaning to all that are and are thought to be achievements of the soul. For the soul joined by virginity to the true Bridegroom will not only keep itself from bodily defilements, but will begin its purity from there and go on in all things alike with equal care, fearing lest, the heart inclining where it should not, it receive some adulterous passion in that part through fellowship with something evil. I mean something like this (for I shall take up the argument again): the soul joined to the Lord so as to become one spirit with him, having made as it were a covenant of life together to love him alone with all its heart and strength, will neither be joined to fornication, so as to become one body with it, nor admit anything else opposed to salvation, since the communion of defilements is one in all of them, and if it is defiled through any one, it can no longer keep its spotlessness. One may confirm the argument by examples too. As the water in a pond is smooth and still as long as no disturbance from outside falls on it and moves its settled state, but when a stone falls into the pond the whole is moved together with the part (for the stone sinks by its weight to the bottom, while the waves around it rise in circles one within another and are pushed out to the edges of the water by the motion in the middle, and the whole surface of the pond around is roughened, affected together with the depth), so too the calm and quiet of the soul is shaken all together by one passion falling into it, and feels the damage of the part. Those who have examined such things say that the virtues are not separated from one another, and that one cannot grasp any one virtue in the exact sense without laying hold of the rest also; but whoever has one of the virtues necessarily has the others follow. Conversely, then, the damage in any one thing in us extends to the whole life of virtue, and truly, as the Apostle says, the whole is affected with the parts: if one member suffers, the whole suffers with it, and if it is honoured, the whole rejoices with it.
Chapter 15
15PG 46:384b–385a
Ὀτι τὸ ὁπωσοῦν ἔξω γενέσθαι τῆς ἀρετῆς τὸν ἴσον κίνδυνον ἔχει. Ἀλλά μυρίαι κατά τὸν βίον ἡμῶν αἱ πρὸς τὴν ἁμαρτίαν παρατροπαὶ, καὶ πολυτρόπως αἱ Γραφαὶ τὸ πλῆθος τοῦτο διασημαίνουσι · ι Πολλοὶ γὰρ οἱ ὲκδιώκοντές με καὶ θλίβοντες με· ι καὶ, ι Πολλοὶοί πολεμοῦντες με ἀπὸ ὕψουςο ι καὶ ἀλλα τοιαῦτα. πολλά. Τάχα τοίνυν κυρίως ἔστιν εἰπεῖν ὅτι πολλοὶ οἱ μοιχικῶς ἐπιβουλεύοντες, πρὸς τὸ διαφθεῖραι τὸν τίμιον τοῦτον ὡς ἀληθῶς γάμον ’καὶ τὴν ἀμίαντον κοίτηνο εί δὲ χρὴ καὶτῷ ὀνόματι τοὺς τ[οι]ούτους ἀπαριθμήσασθαι, μοιχὸς ὴ ὀργὴ, μοιχὸς ἡ πλεονεξία, μοιχὸςὸ φθόνος, ὴ μνησικακία, ὴ ἔχθρα, ἡ βασκανία, τὸ μῖ· σος, πάντα ὅσα παρά τοῦ Ἀποστόλου κατείλεκται ὡς ἀντικείμενα τῇ ὑγιαινούσῃ διδασκαλίᾳ, μοιχῶν ἐστιν ἀπαρίθμησις. ’Υποθὼμεθα τοίνυν εἶναέ τινα ὲν γυο ναιξὶν εὐπρεπῆ τε καὶ ἀξιέραστον, καὶ διὰ τοῦτο βασιλεῖ πρὸς γάμον συναρμοσθεῑσανι ἐπιβουλεύεσθαι δὲ διὰ τὴν ὥραν ὑπὸ ἀκολάστων τινῶν. Ούκοῦν ἠ τοιαύτη ἕως μὲν ἂν πρὸς πάντας τοὺς ἐπὶ φθορᾷ παρ· εδρεύοντας ἐχθρῶς ἔχῃ καὶ κατηγορῇ τούτοιν ἐπὶ τοῦ νομίμου ἀνδρὸς, σώφρων ἐστὶ, καὶ πρὸς μόνον τὸν νυμφίον ὁρᾷ, καὶ οὐδεμίαν ἔχουσι χώραν κατʼ αὐτῆς αί τῶν ἀκολάστων ἀπάται. Εἰ δέ τινι πρόσθοιτο τῶν ὲπιβουλευόντων,ούκ ἐξαιρεῖται αὐτὴν τῆς τιμωρίας ἡ ἐπὶ τῶν λοιπῶν σωφροσύνη. Ἀ pacet γάρ είς xariκρισιν καὶ τὶ διʼ ὲνὺς μιανθῆναι τὴν κοίτην. Οὕτως καὶ ἡ τῷ θεῷ ζῶσα ψυχὴ, οὐδενὶ τῶν διʼ ἀπάτης αὑτῇ προφαινομένων καλῶν ἀρεσθήσεται· εἱ δὲ παραδέξαιτο διά τινος πάθους τὸν μιασμὸν τῇ καρδίᾳ, ἔλυσε καὶ αὐτὴ τοῦ πνευματικοῦ γάμου τά δίκαια · milii; φησιν ήνΓραφὴ, εἰς κακότεχνον ψυχὴν μὴ εἰσελεύς σεσθαι σοφίανο οὕτως ἔστιν ἀληθῶς εἰπεῖν, μηδξ είς θυμὼδη καὶ βάσκανον, ἢ ἄλλο τι ἔχουσαν ἐν ἑαυτῇ πλημμελὲς, δυνατὸν εἶναι τὸν ἀγαθὸν νυμφίογ sit”? κισθῆναι. Τίς γὰρ ἐπίνοια συναρμόσει τὸ τῇ φύσει ἀλλότριόν τε καὶ ἀκοινώνητον; ’Ἄκουσον τοῦ ’Λιπίν στόλου, μηδεμίαν εἶναι κοινωνίαν φωτὶ πρὸς “ff”; διδάσκοντος, ἢ δικαιοσύνῃ πρὸς ἀνομίαν, ἦ συνελόντι φάναι, πάντα ὅσα ἐστὶν ό Κύριος κατὰ τὴν διαφορὰη τῶν ἐν αὐτῷ θεωρουμένων νοούμενός τε καὶ ὀνομαζόμενος, πρὸς πάντα τὰ ὲν κακίᾳ κατὰ τὸ ἐναντίον νοούμενα. Et οὖν ἀμήχανος τῶν τῇ φύσει ἀμίκτων ὴ κοινωνία, ἀλλοτρία πάντως καὶ ἀνεπίδεκτος τῆς τοῦ ἀγαθοῦ συνοικήσεως ἡ ὑπὸ κακίας τινὸς κατειλημο μένη ψυχή. Τί οὖν ὲκ τούτων μανθάνομεν; Τὸ δεῖν τὴν σώφρονα καὶ λελογισμένην παρθένον παντὸς πάθους κατὰ πάντα τρόπον τῆς ψυχῆς ἁπτομένου χωρίζεσθαι, καὶ φυλάσσειν ἑαυτὴν ἁγνὴν τῷ ἁρμοσαμένῳ αὐτὴν νυμφίῳ, μὴ ἔχουσαν σπῖλον ἢ ῥυτίδα ἦ τι τῶν τοιου των.
Oti to hopōsoun exō genesthai tēs aretēs ton ison kindynon echei. Alla myriai kata ton bion hēmōn hai pros tēn hamartian paratropai, kai polytropōs hai Graphai to plēthos touto diasēmainousi ; i Polloi gar hoi ekdiōkontes me kai thlibontes me; i kai, i Polloioi polemountes me apo hypsouso i kai alla toiauta. polla. Tacha toinyn kyriōs estin eipein hoti polloi hoi moichikōs epibouleuontes, pros to diaphtheirai ton timion touton hōs alēthōs gamon ’kai tēn amianton koitēno ei de chrē kaitǭ onomati tous t[oi]outous aparithmēsasthai, moichos ē orgē, moichos hē pleonexia, moichoso phthonos, ē mnēsikakia, ē echthra, hē baskania, to mi; sos, panta hosa para tou Apostolou kateilektai hōs antikeimena tę̄ hygiainousę̄ didaskalią, moichōn estin aparithmēsis. ’Ypothōmetha toinyn einae tina en gyo naixin euprepē te kai axieraston, kai dia touto basilei pros gamon synarmostheisani epibouleuesthai de dia tēn hōran hypo akolastōn tinōn. Oukoun ē toiautē heōs men an pros pantas tous epi phthorą par; edreuontas echthrōs echę̄ kai katēgorę̄ toutoin epi tou nomimou andros, sōphrōn esti, kai pros monon ton nymphion horą, kai oudemian echousi chōran katʼ autēs ai tōn akolastōn apatai. Ei de tini prosthoito tōn epibouleuontōn,ouk exaireitai autēn tēs timōrias hē epi tōn loipōn sōphrosynē. A pacet gar eis xarikrisin kai ti diʼ enys mianthēnai tēn koitēn. Houtōs kai hē tǭ theǭ zōsa psychē, oudeni tōn diʼ apatēs hautę̄ prophainomenōn kalōn aresthēsetai; hei de paradexaito dia tinos pathous ton miasmon tę̄ kardią, elyse kai autē tou pneumatikou gamou ta dikaia ; milii? phēsin ēnGraphē, eis kakotechnon psychēn mē eiseleus sesthai sophiano houtōs estin alēthōs eipein, mēdx eis thymōdē kai baskanon, ē allo ti echousan en heautę̄ plēmmeles, dynaton einai ton agathon nymphiog sit”? kisthēnai. Tis gar epinoia synarmosei to tę̄ physei allotrion te kai akoinōnēton? ’Akouson tou ’Lipin stolou, mēdemian einai koinōnian phōti pros “ff”? didaskontos, ē dikaiosynę̄ pros anomian, ē synelonti phanai, panta hosa estin o Kyrios kata tēn diaphoraē tōn en autǭ theōroumenōn nooumenos te kai onomazomenos, pros panta ta en kakią kata to enantion nooumena. Et oun amēchanos tōn tę̄ physei amiktōn ē koinōnia, allotria pantōs kai anepidektos tēs tou agathou synoikēseōs hē hypo kakias tinos kateilēmo menē psychē. Ti oun ek toutōn manthanomen? To dein tēn sōphrona kai lelogismenēn parthenon pantos pathous kata panta tropon tēs psychēs haptomenou chōrizesthai, kai phylassein heautēn hagnēn tǭ harmosamenǭ autēn nymphiǭ, mē echousan spilon ē rhytida ē ti tōn toiou tōn.
That to be outside virtue in any way whatever carries the same danger. But the deviations into sin in our life are countless, and the Scriptures indicate this multitude in many ways: “Many are those who persecute and afflict me,” and “Many are those who fight against me from on high,” and many other such sayings. Perhaps, then, one may properly say that many are those who plot adulterously to corrupt this truly honourable marriage and the undefiled bed. And if we must count such adulterers by name, anger is an adulterer, greed is an adulterer, envy is an adulterer; resentment, enmity, malice, hatred, all the things listed by the Apostle as opposed to sound teaching, are a list of adulterers. Let us suppose, then, that there is a woman among women, comely and lovely, and for this reason joined in marriage to a king, but plotted against because of her beauty by certain licentious men. Such a woman, as long as she is hostile to all who wait about her to corrupt her and accuses them before her lawful husband, is chaste; she looks to the bridegroom alone, and the deceits of the licentious have no room against her. But if she gives herself to one of the plotters, her chastity toward the rest does not rescue her from punishment; for it is enough for condemnation that the bed has been defiled even through one. So too the soul that lives for God will be pleased by none of the beauties deceitfully shown to it; but if through some passion it admits defilement into its heart, it has itself broken the rights of the spiritual marriage. For as Scripture says that wisdom will not enter a soul that plots evil, so one may truly say that the good Bridegroom cannot dwell in a soul that is angry and envious or has anything else faulty in it. For what device will join what is by nature foreign and incompatible? Hear the Apostle teaching that there is no fellowship of light with darkness, or of righteousness with lawlessness, or, in a word, of all that the Lord is, conceived and named according to the variety of what is seen in him, with all that is conceived as opposite in vice. If, then, fellowship between things by nature unmixable is impossible, the soul held by any vice is certainly foreign to and incapable of the indwelling of the good. What, then, do we learn from this? That the self-controlled and sensible virgin must be separated in every way from every passion that touches the soul, and keep herself pure for the Bridegroom who betrothed her, having no spot or wrinkle or anything of the kind.
Chapter 16
16PG 46:385b–388a
’Ὅτι ἀτελὴς εις τὸ ἀγαθόν ό καὶ ἐπί τινι τῶν κατʼ ἀρετὴν· ἐλλείπων. Μία γάρ ἐστιν ὁδὸς εὐθεῖα, στενή τε ὠς ἀληθῶς καὶ τεθλιμμένη, καὶ τὰς ἐφʼ ἑκάτερα παρατροπὰς οὐκ ὲπιδεχομένη, καὶ τὸ ὁπωσοῦν ἔξω ταύτης γενέσθαι ἴσον ἕχει τὸν τῆς ἀποπτῶσεως κίνδυνον. Et δὴ ταῦτα οὕτως ἔχει, διορθωτέον ὡς οἷόν τε τῶν πολλῶν τὴν συνήθειαν, ὅσοι πρὸς μὲν τὰς αίσχροτέρας τῶν ἡδονῶν ἰσχυρῶς ἀπομάχονται, ἄλλως δὲ τὴν ἡδονὴν ἐν τιμαῖς καὶ φιλαρχίαις θηρεύουσι ο παραπλήσιον ποιοῦντες, ὥσπερ ἂν εί τις οἰκέτης ἐλευθερίας ἐπιθυμῶν, μὴ ὅπως τῆς δουλείας ἔξω γενήσεται σπεύδοι, ἀλλʼ ὲναμείὸοι τοὺς κεκτημένους, τὴν ἐναλλαγὴν τῶν κεκτη μένων ἐλευθερίαν οἰόμενος. Δοῦλοι γάρ εἰσιν ἐπίσης πάντες, κᾶν μὴ ὑπὸ τῶν αὐτῶν κυριεύωνται, ἕως ἂν ὅλως ἐπικρατῇ τις αὐτῶν μετὰ δυναστείας ἀρχή. Εἰσὶ δὲ πάλιν οἳ τῇ πολλῇ πρὸς τὰς ἡδονὰς μάχῃ, εὐκαταγώνιστοί πως τῷ ἀντικειμένῳ πάθει γεγόνασι, καὶ ὲν τῇ ἑπιτεταμένῃ τῆς ζωῆς ἀκριβείᾳ, λύπαις, καὶ παροξυσμοῖς, καὶ μνησικακίαις, καὶ τοῖς λοιποῖς πᾶ· σιν, ὅσα πρὸς τὸ ἐναντίον τοῦ κατὰ τὴν ἡδονὴν πάθους ἁντικαθέστηκεν, εὐκόλως τε ἁλίσκονται, καὶ δυσχερῶς διεκδύνουσι ο τοῦτο δὲ γίνεται, ὅταν μὴ ό λόγος ὁ κατʼ ἀρετὴν, ἀλλά τι πάθος τῆς κατὰ τὸν βίον πορείας ἡγεμονεύῃ. Ἦ μὲν, γὰρ ἐντολὴ τοῦ Κυρίου σφόδρα τηλαυγὴς, ὡς καὶ νηπίων ὀφθαλμοὺς φωτίσαι, μόνῳ τῷ Θεῴ προσκολλᾶσθαι ἀγαθὸν εἶναι λέγουσα · ὁ δὲ Θεὸς οὕτε λύπη ἐστὶν, οὕτε ἡδονὴ, οὔτε δειλία, ἢ 0ράσος, ἦ φόβος, ἢ ὀργὴ, ἢ ἄλλο τι τοιοῦτον πάθος, ὃ υ τῆς ἀπαιδεύτου κυριεύει ψυχῆς· ἀλλʼ ὥς φησιν ὁ Ἀπόστολος, αὐτοσοφία καὶ ἁγιασμὸς, ἁλήθειὰ τε καὶ χαρὰ. καὶ εἰρήνη, καὶ ὅσα τοιαῦτα. Πῶς οὖν ἔστι τῷ ταῦτα ὖντι προσκολληθῆναι τὸν ὑπὸ τῶν ἐναντίων κρατούμενον; ’Ἡ πῶς οὐκ ἄλογον τὸν τῷ ἑνί τινι τῶν παθῶν ὅπως μὴ ὑπαχθείη σπουδάζοντα, ἀρετὴν νομίζειν τὸ ἀντικείμενον; Οἷον, ἡδονὴν μὲν φυγόντα, λύπῃ κατέχεσθαι ο τὸ δὲ θρασὺ καὶ προπετὲς διακλίνοντα, δειλίᾳ ταπεινοῦν τὴν ψυχήνο ἤ θυμοῖς ἀνάλωτον μένειν ἐσπουδακότα, κατεπτηχέναι τῷ φόβῳ. Τί τὰρ διαφέρει οὕτως ἦ ἄλλως τῆς ἀρετῆς ἐκπεσεῖν, παντελὴς aperi]; Καὶ γὰρ ἐπὶ τῶν τοῦ σώματος ἀρκ ρωστημάτων, οὐκ liv διαφέρειν τὸ κακόν τις εἴποι διᾊ ὑπερβαλλούσης ἐνδείας, ἢ ἀπὸ πλησμονῆς ἀμέτρου διαφθαρῆναι, εἰς τὸ αὐτὸ πέρας τῆς ἐν ἑκατέροις ἀμετρίας ληγούσης. Οὐκοῦν καὶ ό τῆς κατὰ ψυχὴν ζωῆς τε καὶ ὑγιείας ἐπιμελόμενος, ἐπὶ τοῦ μέσον τῆς ἁληθείας ἑαυτὸν τηρήσει, ἀμιγὴς καὶ ἀμέτοχος διαμένων τῆς ἑκατέρωθεν τῇ ἀρετῇ παρακειμένης ὲναντιότητος. Οὐκ ἐμὸς ὁ λόγος, ἀλλʼ αὐτῆς τῆς θείας φωνῆς. Φανερῶς γὰρ τῆς τοῦ Κυρίου διδασκαλίας τὸ δόγμα τοῦτό ἐστιν, ἐν οἷς διδάσκει τοὺς μαθητὰς, ὡς ἄρνας λύκοις συναναστρεφομένους, μὴ περιστερὰς εἶναι μόνον, ἀλλʼ ἔχειν τι καὶ τοῦ ὄφεως ὲν τῷ ἤθει. Τοῦτο δέ ἐστι, τὸ μήτε τὴν ἁπλότητα δοκοῦν ἐπαίνει τὴν τοῖς ἀνθρώποις είς ἄκρον ἐπιτηδεύειν, ὡς τῇ ἐσχάτῃ ἀνοίᾳ τῆς τοιαύτης ἕξεως πλησιαζούσης · μήτε τὴν ἐπαινουμένην ὑπὸ τῶν πολλῶν δεινότητα καὶ πανουργίαν, ἀμιγῆ τῶν ἐναντίων καὶ ἄκρατον ἁρετὴν νομίζεινο ὲκ δὲ τῆς δοκούσης ἐναντιότητος μίαν τινὰ συγκεκραμένην ἤθους κατάστασιν ἀπεργάζεσθαι, τῆς μὲν τὸ ἀνόητον, τῆς δὲ τὸ ἐν πονηρία σοφὸν περικόψαντας” ὼς ἐξ ἑκατέρων ἓν ἀποτελεσθῆναι καλὸν ἐπιτήδευμα, ἁπλότητι γνώμης καὶ ἀγχινοίᾳ συγκεκραμένον. ι Γίνεσθε ι γὰρ, φησι, ι φρόνιμοι ὡς οἱ ὄφεις, καὶ ἀκέραιοι ὼ, αί περιστεραί. ι
’Hoti atelēs eis to agathon o kai epi tini tōn katʼ aretēn; elleipōn. Mia gar estin hodos eutheia, stenē te ōs alēthōs kai tethlimmenē, kai tas ephʼ hekatera paratropas ouk epidechomenē, kai to hopōsoun exō tautēs genesthai ison hechei ton tēs apoptōseōs kindynon. Et dē tauta houtōs echei, diorthōteon hōs hoion te tōn pollōn tēn synētheian, hosoi pros men tas aischroteras tōn hēdonōn ischyrōs apomachontai, allōs de tēn hēdonēn en timais kai philarchiais thēreuousi o paraplēsion poiountes, hōsper an ei tis oiketēs eleutherias epithymōn, mē hopōs tēs douleias exō genēsetai speudoi, allʼ enameiooi tous kektēmenous, tēn enallagēn tōn kektē menōn eleutherian oiomenos. Douloi gar eisin episēs pantes, kan mē hypo tōn autōn kyrieuōntai, heōs an holōs epikratę̄ tis autōn meta dynasteias archē. Eisi de palin hoi tę̄ pollę̄ pros tas hēdonas machę̄, eukatagōnistoi pōs tǭ antikeimenǭ pathei gegonasi, kai en tę̄ hepitetamenę̄ tēs zōēs akribeią, lypais, kai paroxysmois, kai mnēsikakiais, kai tois loipois pa; sin, hosa pros to enantion tou kata tēn hēdonēn pathous hantikathestēken, eukolōs te haliskontai, kai dyscherōs diekdynousi o touto de ginetai, hotan mē o logos ho katʼ aretēn, alla ti pathos tēs kata ton bion poreias hēgemoneuę̄. Ē men, gar entolē tou Kyriou sphodra tēlaugēs, hōs kai nēpiōn ophthalmous phōtisai, monǭ tǭ Theǭ proskollasthai agathon einai legousa ; ho de Theos houte lypē estin, houte hēdonē, oute deilia, ē 0rasos, ē phobos, ē orgē, ē allo ti toiouton pathos, ho y tēs apaideutou kyrieuei psychēs; allʼ hōs phēsin ho Apostolos, autosophia kai hagiasmos, halētheia te kai chara. kai eirēnē, kai hosa toiauta. Pōs oun esti tǭ tauta ynti proskollēthēnai ton hypo tōn enantiōn kratoumenon? ’Hē pōs ouk alogon ton tǭ heni tini tōn pathōn hopōs mē hypachtheiē spoudazonta, aretēn nomizein to antikeimenon? Hoion, hēdonēn men phygonta, lypę̄ katechesthai o to de thrasy kai propetes diaklinonta, deilią tapeinoun tēn psychēno ē thymois analōton menein espoudakota, kateptēchenai tǭ phobǭ. Ti tar diapherei houtōs ē allōs tēs aretēs ekpesein, pantelēs aperi]? Kai gar epi tōn tou sōmatos ark rōstēmatōn, ouk liv diapherein to kakon tis eipoi diĄ hyperballousēs endeias, ē apo plēsmonēs ametrou diaphtharēnai, eis to auto peras tēs en hekaterois ametrias lēgousēs. Oukoun kai o tēs kata psychēn zōēs te kai hygieias epimelomenos, epi tou meson tēs halētheias heauton tērēsei, amigēs kai ametochos diamenōn tēs hekaterōthen tę̄ aretę̄ parakeimenēs enantiotētos. Ouk emos ho logos, allʼ autēs tēs theias phōnēs. Phanerōs gar tēs tou Kyriou didaskalias to dogma touto estin, en hois didaskei tous mathētas, hōs arnas lykois synanastrephomenous, mē peristeras einai monon, allʼ echein ti kai tou opheōs en tǭ ēthei. Touto de esti, to mēte tēn haplotēta dokoun epainei tēn tois anthrōpois eis akron epitēdeuein, hōs tę̄ eschatę̄ anoią tēs toiautēs hexeōs plēsiazousēs ; mēte tēn epainoumenēn hypo tōn pollōn deinotēta kai panourgian, amigē tōn enantiōn kai akraton haretēn nomizeino ek de tēs dokousēs enantiotētos mian tina synkekramenēn ēthous katastasin apergazesthai, tēs men to anoēton, tēs de to en ponēria sophon perikopsantas” ōs ex hekaterōn hen apotelesthēnai kalon epitēdeuma, haplotēti gnōmēs kai anchinoią synkekramenon. i Ginesthe i gar, phēsi, i phronimoi hōs hoi opheis, kai akeraioi ō, ai peristerai. i
That one who falls short even in one point of virtue is imperfect in the good. For there is one straight road, truly narrow and hard pressed, admitting no deviations to either side; and to be outside it in any way whatever carries the same danger of falling away. If this is so, we must correct as far as possible the habit of the many, who fight strongly against the more shameful pleasures but hunt pleasure in another way in honours and love of power. They act much as if a slave who desired freedom were eager not to get out of slavery but to change masters, thinking a change of owners to be freedom. For all are equally slaves, even if they are not ruled by the same masters, as long as any rule at all holds them with power. Again, there are those who, through their great battle against pleasures, have become in a way easy prey to the opposite passion, and in the strained exactness of their life are easily caught by griefs, fits of temper, resentments, and all the other things set over against the passion of pleasure, and escape them with difficulty. This happens when it is not reason according to virtue but some passion that leads the course of life. For the commandment of the Lord is very clear, so as to give light even to the eyes of infants, saying that it is good to cling to God alone. And God is neither grief nor pleasure, nor cowardice nor boldness, nor fear nor anger, nor any other such passion that masters the untrained soul, but, as the Apostle says, wisdom itself and sanctification, truth and joy and peace, and all such things. How, then, can one who is held by their opposites cling to him who is these things? Or how is it not unreasonable for one eager not to be brought under some one passion to think its opposite a virtue: for example, having fled pleasure, to be held by grief; or, avoiding boldness and rashness, to abase the soul by cowardice; or, having striven to remain uncaptured by anger, to cower in fear? For what difference is there in falling from virtue this way or that, …? For in the diseases of the body too one would not say that it makes any difference to the evil whether one is ruined by excessive want or by immoderate fullness, since the immoderation on either side ends in the same result. One who cares for the life and health of the soul, then, will keep himself in the middle of the truth, remaining unmixed with and without share in the opposition that lies beside virtue on either side. The saying is not mine, but that of the divine voice itself. For this doctrine is plainly the teaching of the Lord, where he teaches the disciples, living as lambs among wolves, not to be doves only but to have something of the serpent in their character. This means neither to practise to the extreme the simplicity that seems praiseworthy to people, since such a habit borders on the last folly, nor to think the shrewdness and cunning praised by the many to be a virtue unmixed with its opposite and pure; but out of the apparent opposition to produce one blended state of character, cutting off the folly of the one and the wisdom in wickedness of the other, so that from both one fine way of life may be achieved, blending simplicity of mind with sharpness. “Be,” he says, “wise as serpents and innocent as doves.”
Chapter 17
17PG 46:388a–389a
Ou χρὴ πάσας τὰς τῆς ψυχῆς δυνάμεις πρὸς ἀρετὴν βλέπειν. Οὐκοῦν ὅπερ ἐνταῦθα εἴρηται παρὰ ’τοῦ Κυρίου, κοινὸν ἔστω δόγμα τοῦ βίου παντὸς, καὶ μάλιστα ἐπὶ τῶν διὰ παρθενίας τῷ Θεῷ προσιόντων, τὸ μὴ πρὸς ἓν τι κατόρθωμα βλέποντας, τῶν ἐναντίων ἀφυλάκτως ἔχειν, ἀλλὰ πανταχόθεν ἑαυτοῖς τὸ ἀγαθὸν ἐξευρίσκε ιν, ὡς ἂν διὰ πάντων τὸ ἀσφαλὲς ὑπάρχῃ τῷ βίῳ. Οἰόὲ γὰρ στρατιώτης μέρη τινὰ τοῖς ὅπλοις φραξάμενος, γυμνῷ κινδυνεύει τῷ λοιπῷ σώματι. Τί γὰρ xépoo; αὑτῴ τῆς ἐπὶ μέρους ὁπλίσεως, εἰ κατὰ τῶν γυμνῶν τὴν καιρίαν δέξαιτο; Τίς δʼ ἂν εῠμορφον ὀνομάσειεν ἐκεῖνο, ὃ τῶν είς εὐμορφίαν τι συντελούντων ἐκ τινος συμφορᾶς περικέκοπταις Ἠ γὰρ περὶ τὸ λεῖπον αἰσχύνη καὶ τὴν τοῦ ὑγιαίνοντος χάριν διελυμήνατο. Et δὲ καταγέλαστός ἐστι, καθώς φησί που τὸ Εὐαγτέλιον, ὁ ἐγχειρήσας μὲν τῇ τοῦ πύργου κατασκευῇ, ἐν θεμελίοις δὲ τὴν σπουδὴν ἑαυτοῦ στήσας, καὶ τοῦ τέ. λους οὐκ ἐφικόμενος · τί ἄλλο ἐκ τῆς παραβολῆς ταύτης μανθάνομεν, ἢ τὸ πάσης ὑψηλῆς προθέσεως ἐπὶ τὸ πέρας φθάνειν ἐσπουδακέναι, ταῖς ποικίλαις τῶν ἐντολῶν οἰκοδομαῖς τὸ ἔργον τοῦ Θεοῦ τελειοῦνταςς Οὔτε λίθος εἷς ἡ πᾶσα οἰκοδομὴ τοῦ πύργου ἐστὶν, οὔτε ἐντολὴ μία πρὸς τὸ ἐπιζητούμενον μέτρον ἄγει τὴν τῆς ψυχῆς τελειότητα · ἀλλὰ καὶ τὸν θεμέλιον ὑποβεσλῆσθαι δεῖ πάντως, καθώς φησιν 6 ’Λπόστολος, [καὶ] τὴν ὲκ χρυσοῦ καί λίθων τιμίων οἰκοδομὴν ἐπιθέσθαι. Οὕτω γὰρ τὰ ἔργα τῶν ἐντολῶν ὀνομάζεται, κατά τὸν εἰπόντα Προφήτην, ὅτι ι Ἤγάπησα τὰς ἐν· τολάς σου ὑπὲρ χρυσίον, καὶ λίθον τίμιον πολύν. ι Ὑποκείσθω τοίνυν ἀντὶ θεμελίου τινὸς τῷ κατʼ ἀρετὴν βίῳ ἡ περὶ τὴν παρθενίαν σπουδή· ἐποικοδομείσθω δὲ τῷ θεμελίῳ τούτῳ πάντα τὰ ἔργα τῆς ἀρετῆς. Εἰ γὰρ mi. σφόδρα τοῦτο τίμιον καί θεοπρεπὲς εἶναι πιστεύε· ται, ὥσπερ οὖν καὶ ἐστι καί πεπίστευται ’ ἀλλʼ ε μὴ καὶ ὅλος 6 βίος τούτῳ συμβαίνοι τῷ κατορθώματι, ἐπιμόλὺνοιτο τῇ λοιπὸν τῆς ψυχῆς ἀταξίᾳ, τοῦτό ὲστ τὸ ἐνώτιον ἐκεῖνο τὸ ὲν τῇ ῥινὶ τῆς συὸς, ἢ 6 μαργα. ρίτης 6 ὲν τοῖς ποσὶ τῶν χοίρων καταπατούμενος. ’Δλλά περὶ μὲν τούτων τοσαῦτα.
Ou chrē pasas tas tēs psychēs dynameis pros aretēn blepein. Oukoun hoper entautha eirētai para ’tou Kyriou, koinon estō dogma tou biou pantos, kai malista epi tōn dia parthenias tǭ Theǭ prosiontōn, to mē pros hen ti katorthōma blepontas, tōn enantiōn aphylaktōs echein, alla pantachothen heautois to agathon exeuriske in, hōs an dia pantōn to asphales hyparchę̄ tǭ biǭ. Oioe gar stratiōtēs merē tina tois hoplois phraxamenos, gymnǭ kindyneuei tǭ loipǭ sōmati. Ti gar xepoo? hautǭ tēs epi merous hopliseōs, ei kata tōn gymnōn tēn kairian dexaito? Tis dʼ an eumorphon onomaseien ekeino, ho tōn eis eumorphian ti syntelountōn ek tinos symphoras perikekoptais Ē gar peri to leipon aischynē kai tēn tou hygiainontos charin dielymēnato. Et de katagelastos esti, kathōs phēsi pou to Euagtelion, ho encheirēsas men tę̄ tou pyrgou kataskeuę̄, en themeliois de tēn spoudēn heautou stēsas, kai tou te. lous ouk ephikomenos ; ti allo ek tēs parabolēs tautēs manthanomen, ē to pasēs hypsēlēs protheseōs epi to peras phthanein espoudakenai, tais poikilais tōn entolōn oikodomais to ergon tou Theou teleiountass Oute lithos heis hē pasa oikodomē tou pyrgou estin, oute entolē mia pros to epizētoumenon metron agei tēn tēs psychēs teleiotēta ; alla kai ton themelion hypobeslēsthai dei pantōs, kathōs phēsin 6 ’Lpostolos, [kai] tēn ek chrysou kai lithōn timiōn oikodomēn epithesthai. Houtō gar ta erga tōn entolōn onomazetai, kata ton eiponta Prophētēn, hoti i Ēgapēsa tas en; tolas sou hyper chrysion, kai lithon timion polyn. i Hypokeisthō toinyn anti themeliou tinos tǭ katʼ aretēn biǭ hē peri tēn parthenian spoudē; epoikodomeisthō de tǭ themeliǭ toutǭ panta ta erga tēs aretēs. Ei gar mi. sphodra touto timion kai theoprepes einai pisteue; tai, hōsper oun kai esti kai pepisteutai ’ allʼ e mē kai holos 6 bios toutǭ symbainoi tǭ katorthōmati, epimolynoito tę̄ loipon tēs psychēs ataxią, touto est to enōtion ekeino to en tę̄ rhini tēs syos, ē 6 marga. ritēs 6 en tois posi tōn choirōn katapatoumenos. ’Dlla peri men toutōn tosauta.
That all the powers of the soul must look to virtue. What the Lord says here, then, should be a common rule for the whole of life, and especially for those who draw near to God through virginity: not to look to one achievement only and leave the opposite unguarded, but to find the good for themselves on every side, so that their life may be secure in everything. For a soldier who has protected some parts with armour does not risk danger with the rest of his body bare. What good is partial armour to him if he receives the fatal blow on the bare parts? And who would call beautiful a thing that has been cut off by some misfortune from something that contributes to its beauty? For the disgrace of what is missing spoils the grace of what is sound as well. And if, as the Gospel says somewhere, the man who undertook to build a tower but stopped his effort at the foundations and did not reach the end is laughable, what else do we learn from this parable than that we should be eager to bring every lofty purpose to its end, completing the work of God by the varied buildings of the commandments? Neither is one stone the whole building of the tower, nor does one commandment bring the perfection of the soul to the required measure. Rather, the foundation must certainly be laid, as the Apostle says, and the building of gold and precious stones set on it; for so the works of the commandments are named, according to the Prophet who said, “I have loved your commandments above gold and much precious stone.” Let zeal for virginity, then, lie beneath the life of virtue as a kind of foundation, and let all the works of virtue be built on this foundation. For if this is believed to be very precious and befitting God, as indeed it is and is believed to be, yet if the whole life does not agree with this achievement, but is defiled by disorder in the rest of the soul, this is that ring in the swine’s snout, or the pearl trampled under the feet of pigs. But so much for these things.
Chapter 18
18PG 46:389b–396a
Μόνη ἠ ἀρετὴ.. κᾶν τέλειος, οὐδὲν ὠφελεῖ τῷ ἐν πᾶσι τὴν ἀρετὴν οὐκ ἀσκουμένῳ. Εἰ δέ τις παρʼ οὐδὲν ποιεῖται τό μὴ συνηρμόσθαι τινὶ διὰ τῶν καταλλήλων τὸν βίον, τὰ ὲν τῷ οἴκῳ ἑαυι τοῦ θεασάμενος παιδευθήτω περί τοῦ δόγματος. Δοκεῖ γάρ μοι, καθάπερ ἐπὶ τῆς ἰδίας οἰκήσεως 6 τοῦ οἴκοι δεσπότης οὒκ ἀποδέξεται, ἀπρεπῆ καί ἀσχήμονα τᾶ ὲν τῇ οἰκίᾳ βλέπειν, ἢ κλίνην ἀνατετραμμένην, ἦ πλήρη κόπρου τὴν τράπεζαν, ἢ τὰ μὲν τίμια τῶν σκευῶν ἐν ῥυπαροῖς τισι τόποις ἀπερριμμένοι · ὅσα δὲ πρδς τὰς ἀτιμοτέρους ὑπηρεσίας ἐστὶν. ὲν ὀφθαλμοῖς προκείμενα τῶν εἰσιόντων · ἀλλά πάντα εὐσχημόνως καὶ κατά τάξιν τὴν πρέπουσαν διαθεὶς, καί ἑκάστηι ἁρμόζουσαν ἀποδοὺς χώραν, θαρῤῶν ἀποδέχεται τοὺς ὲπιξενουμένους· ὡς οὐδεμίαν αἰσχύνην ὀφλήσων ε φανερὰ γένοιτο, ὅπως αὐτῷ τὰ κατά τὴν οἰκίαν ἔχοι οΰτως οἶμαι χρῆναι καὶ τὸν τοῦ σκηνώματος ὴμῶε οἰκοδεσπότην καὶ. οἰκονόμον, τὸν νοῦν λέγω, πᾶν τὲ ἐν ἡμῖν εὖ διατίθεσθαι, ἑκάστῃ τε τῶν τῆς ψυχῆς δυνάμεων, ἀς ἀντί ὀργάνων καὶ σκευῶν 6 Δημιουργὸς ἡμῖν ὲνετεκτήνατο, οἰκείως καί πρὸς τὸ καλὸν κεχρῆ σθαι. Εἰ δὲ μὴ φλυαρίαν τινὰ καί ἀδολεσχίαν τοῦ λότου τις καταγινώσκοι, εἰρήσεται καὶ καθʼ ἕκαστον, ὄπως ἂν τοῖς παροῦσιν αὐτῷ χρώμενος, πρὸς τὸ συμι φέρον αὑτῷ τὸν βίον οἰκονομήσειε. Φαμὲν τοίνυν τὴε μὲν ἐπιθυμίαν δεῖν ὲν καθαρῷ τῆς ψυχῆς ἱδρυσάμενον ἔχειν, ὥσπερ τι ἀνάθημα ἢ ἀπαρχῆν τῶν ἰδίωκ. ἀγαθῶν ἐξελόντα Θεῷ, ἀφιερώσαντά τε αὐτὴν ἅπαξ, ἀνέπαφόν τε καί καθαρὰν διαφυλάττειν, μηδαμοῦ τῇ ara-ci τὸν βίον ῥυπαρία μολυνομένην. Τὸν δὲ θυμὸν. καὶ τὴν ὀργὴν, καὶ τὸ μῖσος, καθάπερ κύνας τινὰς πυλωροὺς, πρὸς μόνην ἐγρηγορέναι τὴν τῆς ἁμαρ τίας ἀντίστασιν, καὶ κατά τοῦ κλέπτου καὶ πολε μίοι. κεχρῆσθαι τῇ φύσει, ὃς ὲπί λύμῃ τοῦ θείου θησαυροῦ παρεισδύεται, καί διὰ τοῦτο ἔρχεται, ἵνα κλέψενΙ καὶ θύσῃ καὶ ἀπολέσῃ ο τὴν δὲ ἀνδρείαν καί τὸ θάρσος ἀντὶ ὅπλου τινὸς διὰ χειρὸς φέρειν, πρὸς τὸ μὴ πτοηθῆναι ποτε πτόησιν ἐπελθοῦσαν, καὶ ὁρμὰς ἀσεβῶν ἐπερχομένας · ἐλπίδι δὲ καὶ ὑπομονῇ ἀντί βακτηρίας, εἴποτε τοῖς πειρασμῖςαάμοι, ύποστηρίζεσθαι τὸ δὲ τῆς λύπης κτῆμα καιρῷ μετανοίας επὶ ἁμαρτήμασιν, εί τύχοι, ποτὲ συμβὰν, προχειρίζεσθαι, ὡς οὐδέποτε χρήσιμον ὃνῆ πρὸς τὴν τοιαύτην μόνην ὑπηρεσίαν. Ἥ δὲ δικαιοσύνη αὐτῷ κανὼν εὐθύτητος ἔσται, τὸ ὲν παντὶ ἄπταιστον λόγῳ τε καὶ ἔργῳ ὑφηγουμένη, ὅπως τε χρὴ τὰ ὲν τῇ ψυχῇ διακεῖσθαι, καὶ πῶς ἀν τις τὰ κατʼ ἀξίαν ἑκάστῳ νέμοι. Τὴν δὲ τοῦ πλείονος ἔφεσιν, δ πολύ τε καὶ ἀμέτρητον ἔγκειται τῇ ἑκάστου ψυχῇ, τῇ κατά Θεὸν ἐπιθυμίᾳ προσθεὶς, μακάριος ἔσται τῆς πλεονεξίας, ἐκεῖ βιαζόμενος, ὅπου ἐπαινετὸν τὸ βιάζεσθαι. Σοφίαν δὲ καὶ φρόνησιν συμβούλους ’ἐξει τῶν συμφερόντων, καὶ συνδιοικούσας αὐτῷ τὴν ζωὴν, ὡς μηδαμοῦ ὑπὸ ἀμαθείας ἢ ἀφροσύνης παραβλαὸἦναιο εί δὲ μὴ κατά τὸ οἰκεῖον χρῷτο ταῖς εἰ· ρημέναις δυνάμεσιν, ἀλλʼ ὑπαλλάσσοι παρὰ τὸ δέον, τὴν μὲν ἐπιθυμίαν προστιθεὶς τοῖς αἰσχίστοις. τὸδὲ μῖσος ἐπὶ τοὺς ὁμοφύλους προχειριζόμενος· ἀγαπῶν δὲ τὴν ἀδικίαν, καὶ ἐπὶ τοὺς γονέας ἀνδριζόμενος, καὶ θαρσῶν τά ἄτοπα, καὶ ἐλπίζων τά μάταια, φρόνησιν δὲ καὶ σοφίαν ἀπελαύνων τῆς μετʼ αὐτοῦ συνοικήσεως, λαιμαργίαν καὶ ἀφροσύνην προσεταιριζοιτο ’ καὶ περὶ τῶν λοιπῶν ὡσαύτως ποιῶν, ἄτοπος ἂν εἴη τις καὶ ἀλλόκοτος, ὡς μηδʼ ἂν εἰπεῖν ἀξίως τινὰ δυνηθῆναι τὴν ἀτοπίαν. Καθάπερ γὰρ ἂν ei τις ἐναλλάξ ὁπλιζόμενος, ἁναστρέφοι μὲν τὸ κράνος, ὥστε καλύπτειν τὸ πρόσωπον, καὶ ὀπίσω νενευκέναι τὸν λόφον, τοὺς δὲ πόδας ἔχοι ὲν θώρακι, καὶτὰς κνημῖδας ἐφαρμόζοι τῷ στήθει, καὶ ὅσα τά τῆς ἀριστερᾶς ἐστι τῇ δεξιᾷ μεταλαμβάνοι, τὴν δὲ τῶν δεξιῶν ὅπλισιν τῇ εὐωνύμῳ προσρίπτοι. Ὅπερ οὖν παθεῖν εἰκὸς ὲν πολέμῳ τὸν τοιοῦτον ὁπλίτην, τοῦτο καὶ παρὰ τὸν βίον πάσχειν εἰκὸς τὸν συγκεχυμένον τὴν γνώμην. καὶ τὴν χρῆσιν τῶν δυνάμεων τῆς ψυχῆς ὑπαμείὸοντα. Οὐκοῦν προνοητέον ἡμῖν τῆς ὲν τούτοις εὐαρμοστίας, ἢν ὴ ἀληθὴς σωφροσύνη πέφυκεν ἐμποιεῖν ταῖς ἡμετέραις ψυχαῖς. Καὶ εἰ χρὴ τὸν τελειότατον τῆς σωφροσύνης ὅρον ὲπισκοπῆσαι, τάχα τοῦτο σωφροσύνη κυρίως ἂν λέγοιτο, ἡ πάντων τῶν ψυχικῶν κινημάτων μετά σοφίας καὶ φρονήσεως εὔτακτος οἰκονομία. Καὶ ἡ τοιαύτη κατάστασις τῆς ψυχῆς οὐκέτι πόνου τινὸς οὐδὲ πραγματείας πρὸς τὴν τῶν ὑψηλῶν τε καί οὐρανίων μετουσίαν δεήσεται, ἀλλʼ ἐν πολλῇ ῥᾳστώνῃ τὸ τέως δυσέφικτον εἶναι δοκοῦν κατορθώσει φυσικῶς, τῇ ύπεξαιρὲσει τοῦ ἐναντίου τὸ ζητούο μενον ἔχουσα. ο τόν τε γὰρ ἔξω τοῦ σκότους γενόμε· νον, ὲν φωτὶ πάντως εἶναι ἀνάγκηʼ καὶ τὸν μὴ τεθνηκότα, ζῇν.. Καὶ τοίνυν εί τις μὴ ἐπὶ ματαίῳ λάθοι τὴν ἑαυτοῦ ψυχὴν, ὲν τῇ ὁδῷ τῆς ἀληθείας πάντως ἔσται · ή γὰρ τοῦ μὴ παρατραπῆναι πρόνοιά τε καὶ ἐπιστήμη, όδηγία τίς ἐστιν ἀκριβὴς τῆς ἐπὶ τὴν εὑθεῖαν πορείας ° καὶ ὥσπερ οἱ ἐλευθερωθέντες οἰκέται παυσάμενοι τοῦ τοῖς κρατοῦσιν ὑπηρετεῖν, ἐπειδάν ἑαυτῶν γένωνται κύριοι, τρέπουσι πρὸς ἑαυτοὺς τὴν σπουδήν· οὕτως οἶμαι καὶ τὴν ψυχὴν ὲλευθερωθεῖσαν απὸ τῆς σωματικῆς λατρείας, ἐν ἐπιγνώσει γενέσθαι τῆς οίκείας ἑαυτῇ καὶ κατὰ φύσιν ἐνεργείας ο ἡ δὲ ἐλευθερία ἐστὶ, καθὼς καὶ παρὰ τοῦ Ἀποστόλου ἐμάθομεν, τὸ μὴ ζυγῷ δουλείας ἐνέχεσθαι, μηδὲ καθάπερ δραπέτην ἦ κακοῦργον γενόμενον, πεδηθῆναι τῷ τοῦ γάμου δεσμῷ. Ἀλλά μοι πάλιν 6 λόγος ἐπὶ τὴν αὐτὴν ἀρχὴν ἀνατρέχει, ὅτι οὐκ ἐν τούτῳ μόνῳ τὺ τέλειον τῆς ἐλευθερίας ἐστὶν, ἐν τῷ ἀποστῆ. ναι τοῦ γάμου (μή τις οὕτω μικρόν τε καὶ εὔωνον τὸ τῆς παρθενίας οἰέσθω, ὥστε ἐν ὀλίγῳ παρατηρήματι σαρκὸς κατορθοῦν νομίζειν τὺ τοσοῦτον πρᾶγμαν ἀλλʼ ἐπειδὴ πᾶς 6 ποιῶν τὴν ἁμαρτίαν δοῦλος τῆς ἁμαρτίας ἐστίνι, ἡ ἐν παντὶ πράγματι καὶ ἐπιτηδεύματι πρὸς κακίαν παρατροπὴ. δουλοῦται τὸν ἀνθρωπον καὶ στιγματίαν ποιεῖ, μώλωπας αὐτῷ καὶ ἐκο καύματα διὰ τῶν τῆς ἁμαρτίας πληγῶν ἐμποιοῦσα· ὥστε τὸν τοῦ μεγάλου σκοποῦ τοῦ κατὰ τὴν παρθενίαν ἁψάμενον, ὲν πᾶσι προσήκειν ἐαυτῷ εἶναι ὅμοιον, καὶ πάσῃ τῇ ζωῇ συνεμφαίνειν τὴν καθαρότητα. Εἰ _ δὲ χρὴ καὶ διά τινος τῶν θεοπνεύστων συνηγορῆσαι τῷ λόγῳ, ἀρκεῖ πρὸς τήν τῆς ἀληθείας βεβαίωσιν αὐτὴ ἡ ἀλήθεια, διὰ παραβολῆς καὶ αἰνίγματος ἐν τῷ Εὐαγγελίῳ τὸ τοιοῦτον ἡμῖν δογματίσασα· τοὺς γάρ χρηστοὺς καὶ ἐδωδίμους τῶν ἰχθύων ἀπὸ τῶν πονηρῶν τε καὶ δηλητηρίων ἡ ἀλιειντικὴ τέχνη ἀποχωρίζει, ὡς ἂν μή τινος τῶν ἐναντίων συνεισπεσόντος τοῖς ἀγγείοις, καὶ ἡ τῶν χρησίμων ἀπόλαυσις ἀχρειωθείη. Τοῦτο και τῆς ἀληθινῆς σωφροσύνης ἔργον ἐστὶ, τὸ ἐκ πάντων τῶν ἐπιτηδευμάτων τὸ καθαρόν τε καί ὠφέλιμον ἐκλεγομένην, ἐν παντὶ τὸ ἀπε μφαῖνον ἀποποιεῖσθαι ὡς ἄχρηστον, καὶ ἐναφιέναι τοῦτο τῷ κοινῷ καὶ κοσμικῷ βίῳ, θαλάσσῃ τροπικῶς ὑπὸ τῆς παραβολῆς ὠνομασμένῳ · ἐπεὶ καὶ 6 Ψαλμῳδὺς διδάσκαλον ἐξομολογήσεως ἐν τινι τῶν ψαλμῶν ἡμῖν ὑφηγούμενος, τδν ἄστατον τοῦτον καὶ ἐμπαθῆ καὶ ταραχώδη βίον, ὕδατα ψυχῆς ἁπτόμενα, καὶ βάθη θαλάσσης καὶ καταιγίδα καλεῖ · ἐν ᾖ πᾶσα μὲν ἀποστατικὴ διάνοια, καθʼ ὁμοιότητα τῶν Αἰγυπτίων, ὡς λίθος είς τὸν βυθὸν καταδύεται. Ὅσον δέ Θεῷ φίλον καὶ διορατικδν τῆς ἀληθείας ἐστὶν, ὅπερ Ἰσραὴλ παρά τῆς ἱστορίας ὠνόμασται, τοῦτο μόνον ὡς ξηρὰν αὐτὴν διεξέρχεται, οὐδαμοῦ τῆς πικρίας καὶ τῆς ἅλμης τῶν βαοτικῶν κυμάτων συνεφαπτόμενον· οὕτω τυπικῶς ὑπὸ καθηγεμόνι τῷ νόμῳ · τύπος δὲ ἦν 6 Μωσῆς τοῦ νόμον* καὶ 6 Ἰσραὴλ τὴν θάλασσαν διεπέρασεν 626.coχος, καὶ τούτῳ συνδιαπερῶν 6 Αἰγύπτιος ὑποβρύχιος ἦν, ἑκάτερος ὑπὸ τῆς συμπαρούσης αὐτῷ διαθέσεως, 6 μὲν κούφως διεξιὼν, 6 δέ είς βυθὸν καθελκόμενος · κοῦφον μὲν γάρ τι καὶ ἀνωφερὲς πρᾶγμα ἡ ἀρετή- Πάντες γὰρ οἱ κατʼ αὐτὴν ζῶντες ὡς νεφέλαι πέτονται, κατά τὸν Ἡσαΐαν, καὶ ὡς περιστεραὶ σὺν νεοσσοῖς· βαρὺ δέ ὴ ἁμαρτία, καθώς φησί τις τῶν προφητῶν, ἐπὶ τάλαντον μολίβδου καθεζομένη. Ei δέ τινι βεδιασμένη καὶ ἀπροσκόλλητος ἠ τοιαύτη τῆς ίστοο Pint ἐκδοχὴ φαίνεται, καὶ οὗ δέχεται πρὸς ὠφέλειαν ἡμῶν τὴν διὰ τῆς θαλάττης θαυματοποιίαν ἀναγεγρά- ;Oat, ἀκουσάτω τοῦ ’Λποστὸλου ο ὅτι ἐκείνοις συνβαινε μὲν τυπικῶς, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν.
Monē ē aretē.. kan teleios, ouden ōphelei tǭ en pasi tēn aretēn ouk askoumenǭ. Ei de tis parʼ ouden poieitai to mē synērmosthai tini dia tōn katallēlōn ton bion, ta en tǭ oikǭ heaui tou theasamenos paideuthētō peri tou dogmatos. Dokei gar moi, kathaper epi tēs idias oikēseōs 6 tou oikoi despotēs ouk apodexetai, aprepē kai aschēmona ta en tę̄ oikią blepein, ē klinēn anatetrammenēn, ē plērē koprou tēn trapezan, ē ta men timia tōn skeuōn en rhyparois tisi topois aperrimmenoi ; hosa de prds tas atimoterous hypēresias estin. en ophthalmois prokeimena tōn eisiontōn ; alla panta euschēmonōs kai kata taxin tēn prepousan diatheis, kai hekastēi harmozousan apodous chōran, tharrōn apodechetai tous epixenoumenous; hōs oudemian aischynēn ophlēsōn e phanera genoito, hopōs autǭ ta kata tēn oikian echoi oÿtōs oimai chrēnai kai ton tou skēnōmatos ēmōe oikodespotēn kai. oikonomon, ton noun legō, pan te en hēmin eu diatithesthai, hekastę̄ te tōn tēs psychēs dynameōn, as anti organōn kai skeuōn 6 Dēmiourgos hēmin enetektēnato, oikeiōs kai pros to kalon kechrē sthai. Ei de mē phlyarian tina kai adoleschian tou lotou tis kataginōskoi, eirēsetai kai kathʼ hekaston, opōs an tois parousin autǭ chrōmenos, pros to symi pheron hautǭ ton bion oikonomēseie. Phamen toinyn tēe men epithymian dein en katharǭ tēs psychēs hidrysamenon echein, hōsper ti anathēma ē aparchēn tōn idiōk. agathōn exelonta Theǭ, aphierōsanta te autēn hapax, anepaphon te kai katharan diaphylattein, mēdamou tę̄ ara-ci ton bion rhyparia molynomenēn. Ton de thymon. kai tēn orgēn, kai to misos, kathaper kynas tinas pylōrous, pros monēn egrēgorenai tēn tēs hamar tias antistasin, kai kata tou kleptou kai pole mioi. kechrēsthai tę̄ physei, hos epi lymę̄ tou theiou thēsaurou pareisdyetai, kai dia touto erchetai, hina klepsenI kai thysę̄ kai apolesę̄ o tēn de andreian kai to tharsos anti hoplou tinos dia cheiros pherein, pros to mē ptoēthēnai pote ptoēsin epelthousan, kai hormas asebōn eperchomenas ; elpidi de kai hypomonę̄ anti baktērias, eipote tois peirasmisaamoi, ypostērizesthai to de tēs lypēs ktēma kairǭ metanoias epi hamartēmasin, ei tychoi, pote symban, procheirizesthai, hōs oudepote chrēsimon honē pros tēn toiautēn monēn hypēresian. Hē de dikaiosynē autǭ kanōn euthytētos estai, to en panti aptaiston logǭ te kai ergǭ hyphēgoumenē, hopōs te chrē ta en tę̄ psychę̄ diakeisthai, kai pōs an tis ta katʼ axian hekastǭ nemoi. Tēn de tou pleionos ephesin, d poly te kai ametrēton enkeitai tę̄ hekastou psychę̄, tę̄ kata Theon epithymią prostheis, makarios estai tēs pleonexias, ekei biazomenos, hopou epaineton to biazesthai. Sophian de kai phronēsin symboulous ’exei tōn sympherontōn, kai syndioikousas autǭ tēn zōēn, hōs mēdamou hypo amatheias ē aphrosynēs parablaoēnaio ei de mē kata to oikeion chrǭto tais ei; rēmenais dynamesin, allʼ hypallassoi para to deon, tēn men epithymian prostitheis tois aischistois. tode misos epi tous homophylous procheirizomenos; agapōn de tēn adikian, kai epi tous goneas andrizomenos, kai tharsōn ta atopa, kai elpizōn ta mataia, phronēsin de kai sophian apelaunōn tēs metʼ autou synoikēseōs, laimargian kai aphrosynēn prosetairizoito ’ kai peri tōn loipōn hōsautōs poiōn, atopos an eiē tis kai allokotos, hōs mēdʼ an eipein axiōs tina dynēthēnai tēn atopian. Kathaper gar an ei tis enallax hoplizomenos, hanastrephoi men to kranos, hōste kalyptein to prosōpon, kai opisō neneukenai ton lophon, tous de podas echoi en thōraki, kaitas knēmidas epharmozoi tǭ stēthei, kai hosa ta tēs aristeras esti tę̄ dexią metalambanoi, tēn de tōn dexiōn hoplisin tę̄ euōnymǭ prosriptoi. Hoper oun pathein eikos en polemǭ ton toiouton hoplitēn, touto kai para ton bion paschein eikos ton synkechymenon tēn gnōmēn. kai tēn chrēsin tōn dynameōn tēs psychēs hypameioonta. Oukoun pronoēteon hēmin tēs en toutois euarmostias, ēn ē alēthēs sōphrosynē pephyken empoiein tais hēmeterais psychais. Kai ei chrē ton teleiotaton tēs sōphrosynēs horon episkopēsai, tacha touto sōphrosynē kyriōs an legoito, hē pantōn tōn psychikōn kinēmatōn meta sophias kai phronēseōs eutaktos oikonomia. Kai hē toiautē katastasis tēs psychēs ouketi ponou tinos oude pragmateias pros tēn tōn hypsēlōn te kai ouraniōn metousian deēsetai, allʼ en pollę̄ rhąstōnę̄ to teōs dysephikton einai dokoun katorthōsei physikōs, tę̄ ypexairesei tou enantiou to zētouo menon echousa. o ton te gar exō tou skotous genome; non, en phōti pantōs einai anankēʼ kai ton mē tethnēkota, zę̄n.. Kai toinyn ei tis mē epi mataiǭ lathoi tēn heautou psychēn, en tę̄ hodǭ tēs alētheias pantōs estai ; ē gar tou mē paratrapēnai pronoia te kai epistēmē, odēgia tis estin akribēs tēs epi tēn heutheian poreias ° kai hōsper hoi eleutherōthentes oiketai pausamenoi tou tois kratousin hypēretein, epeidan heautōn genōntai kyrioi, trepousi pros heautous tēn spoudēn; houtōs oimai kai tēn psychēn eleutherōtheisan apo tēs sōmatikēs latreias, en epignōsei genesthai tēs oikeias heautę̄ kai kata physin energeias o hē de eleutheria esti, kathōs kai para tou Apostolou emathomen, to mē zygǭ douleias enechesthai, mēde kathaper drapetēn ē kakourgon genomenon, pedēthēnai tǭ tou gamou desmǭ. Alla moi palin 6 logos epi tēn autēn archēn anatrechei, hoti ouk en toutǭ monǭ ty teleion tēs eleutherias estin, en tǭ apostē. nai tou gamou (mē tis houtō mikron te kai euōnon to tēs parthenias oiesthō, hōste en oligǭ paratērēmati sarkos katorthoun nomizein ty tosouton pragman allʼ epeidē pas 6 poiōn tēn hamartian doulos tēs hamartias estini, hē en panti pragmati kai epitēdeumati pros kakian paratropē. douloutai ton anthrōpon kai stigmatian poiei, mōlōpas autǭ kai eko kaumata dia tōn tēs hamartias plēgōn empoiousa; hōste ton tou megalou skopou tou kata tēn parthenian hapsamenon, en pasi prosēkein eautǭ einai homoion, kai pasę̄ tę̄ zōę̄ synemphainein tēn katharotēta. Ei _ de chrē kai dia tinos tōn theopneustōn synēgorēsai tǭ logǭ, arkei pros tēn tēs alētheias bebaiōsin autē hē alētheia, dia parabolēs kai ainigmatos en tǭ Euangeliǭ to toiouton hēmin dogmatisasa; tous gar chrēstous kai edōdimous tōn ichthyōn apo tōn ponērōn te kai dēlētēriōn hē alieintikē technē apochōrizei, hōs an mē tinos tōn enantiōn syneispesontos tois angeiois, kai hē tōn chrēsimōn apolausis achreiōtheiē. Touto kai tēs alēthinēs sōphrosynēs ergon esti, to ek pantōn tōn epitēdeumatōn to katharon te kai ōphelimon eklegomenēn, en panti to ape mphainon apopoieisthai hōs achrēston, kai enaphienai touto tǭ koinǭ kai kosmikǭ biǭ, thalassę̄ tropikōs hypo tēs parabolēs ōnomasmenǭ ; epei kai 6 Psalmǭdys didaskalon exomologēseōs en tini tōn psalmōn hēmin hyphēgoumenos, tdn astaton touton kai empathē kai tarachōdē bion, hydata psychēs haptomena, kai bathē thalassēs kai kataigida kalei ; en ę̄ pasa men apostatikē dianoia, kathʼ homoiotēta tōn Aigyptiōn, hōs lithos eis ton bython katadyetai. Hoson de Theǭ philon kai dioratikdn tēs alētheias estin, hoper Israēl para tēs historias ōnomastai, touto monon hōs xēran autēn diexerchetai, oudamou tēs pikrias kai tēs halmēs tōn baotikōn kymatōn synephaptomenon; houtō typikōs hypo kathēgemoni tǭ nomǭ ; typos de ēn 6 Mōsēs tou nomon* kai 6 Israēl tēn thalassan dieperasen 626.cochos, kai toutǭ syndiaperōn 6 Aigyptios hypobrychios ēn, hekateros hypo tēs symparousēs autǭ diatheseōs, 6 men kouphōs diexiōn, 6 de eis bython kathelkomenos ; kouphon men gar ti kai anōpheres pragma hē aretē- Pantes gar hoi katʼ autēn zōntes hōs nephelai petontai, kata ton Hēsaïan, kai hōs peristerai syn neossois; bary de ē hamartia, kathōs phēsi tis tōn prophētōn, epi talanton molibdou kathezomenē. Ei de tini bediasmenē kai aproskollētos ē toiautē tēs istoo Pint ekdochē phainetai, kai hou dechetai pros ōpheleian hēmōn tēn dia tēs thalattēs thaumatopoiian anagegra- ?Oat, akousatō tou ’Lpostolou o hoti ekeinois synbaine men typikōs, egraphē de pros nouthesian hēmōn.
That one virtue alone, even if perfect, is of no benefit to one who does not practise virtue in all things. But if anyone thinks it of no account that his life is not ordered throughout by fitting means, let him be taught about this doctrine by looking at what is in his own house. For it seems to me that, as the master of the house will not tolerate seeing things unseemly and disgraceful in his own dwelling, a couch overturned, a table full of filth, the precious vessels thrown into dirty places while those for baser uses lie before the eyes of those who come in; but, having arranged everything decently and in fitting order and given each its proper place, he confidently receives his guests, as one who will incur no shame if it becomes evident how things stand in his house: so, I think, the master and steward of our tent, I mean the mind, must also arrange everything in us well, and use properly and for the good each of the powers of the soul, which the Creator has built into us in place of tools and vessels. And if no one condemns the discourse as trifling and chattering, it shall be said in detail too how one, using what he has, may order his life to his advantage. We say, then, that one should keep desire set up in the pure part of the soul, taking it out like an offering or the firstfruits of one’s own goods for God, and having once dedicated it, guard it untouched and pure, never defiled by the filth of life. Temper and anger and hatred, like watchdogs at the gate, should be awake only to resist sin, and their nature used against the thief and enemy who slips in to ruin the divine treasure and comes for this purpose, to steal and kill and destroy. Courage and boldness one should carry in hand like a weapon, so as never to be terrified by terror coming upon him or by the onsets of the ungodly; and hope and patience like a staff, to lean on whenever one is weary from temptations. The possession of grief should be brought out at the time of repentance for sins, if such a thing should ever happen, as being never useful except for this service alone. Righteousness will be for him a rule of straightness, guiding him to be without stumbling in every word and deed, showing how the things in the soul should be disposed and how one should give to each according to its worth. And the desire for more, which is great and immeasurable in each person’s soul, if he joins it to the desire according to God, he will be blessed in his greed, using force where force is praiseworthy. Wisdom and prudence he will have as counsellors of what is profitable, governing his life with him, so that he is never harmed by ignorance or folly. But if he does not use the powers mentioned properly, but exchanges them against what is due, attaching desire to the most shameful things and bringing out hatred against his own kin, loving injustice and showing manliness against his parents, being bold in absurdities and hoping in vain things, driving prudence and wisdom out of his house and taking gluttony and folly as his companions, and doing likewise with the rest, he would be absurd and monstrous, so that no one could describe the absurdity worthily. It is as if someone, arming himself the wrong way round, turned his helmet so as to cover his face with the crest pointing backward, put his feet into the breastplate, fitted the greaves to his chest, took into his right hand what belongs to the left, and threw the armour of the right side onto the left. What such a soldier would probably suffer in war, the man confused in his judgment and exchanging the use of the powers of the soul would probably suffer in life. We must take care, then, of the right ordering of these things, which true self-control is fitted to produce in our souls. And if we must consider the most perfect definition of self-control, perhaps this would properly be called self-control: the well-ordered management of all the movements of the soul with wisdom and prudence. And such a state of the soul will no longer need toil or labour to share in the lofty and heavenly things, but with great ease will naturally achieve what had seemed hard to reach, having what it seeks by the removal of its opposite. For one who has come out of darkness must certainly be in light, and one who has not died must live. And so, if one does not take his soul in vain, he will certainly be on the road of truth; for care and knowledge not to be turned aside are an exact guidance on the straight course. And as slaves who have been freed, ceasing to serve their masters, turn their zeal to themselves when they become their own masters, so, I think, the soul too, freed from bodily service, comes to recognize the activity proper and natural to itself. And freedom is, as we have learned from the Apostle too, not to be held by a yoke of slavery, nor, like a runaway or a criminal, to be fettered by the bond of marriage. But the argument runs back again to the same beginning: that the perfection of freedom does not lie only in this, in keeping away from marriage (let no one think the matter of virginity so small and cheap as to suppose he achieves so great a thing by a little observance of the flesh); but since everyone who commits sin is a slave of sin, the deviation toward vice in any affair or pursuit enslaves a man and makes him branded, inflicting on him bruises and burns through the blows of sin; so that one who has laid hold of the great aim of virginity must be like himself in everything and show his purity in his whole life. And if the argument must be supported by one of the inspired writings, the Truth itself is sufficient to confirm the truth, having taught us this doctrine in the Gospel by a parable and riddle: for the fisherman’s art separates the good and edible fish from the bad and poisonous ones, so that the enjoyment of the useful may not be spoiled by any of the opposite falling into the vessels. This is the work of true self-control too: choosing from all pursuits what is pure and beneficial, to reject in everything what is unfitting as useless, and to let it go into the common and worldly life, which the parable has named figuratively the sea. For the Psalmist too, guiding us to a teacher of confession in one of the psalms, calls this unstable, passionate, and turbulent life waters reaching to the soul, depths of the sea, and a tempest; in which every apostate mind, like the Egyptians, sinks to the bottom like a stone. But whatever is dear to God and sees the truth, which the history has named Israel, this alone passes through it as through dry land, never touching the bitterness and brine of the waves of life. So, in a figure, under the leadership of the law (for Moses was a figure of the law), Israel crossed the sea dry-shod, while the Egyptian crossing with him was under water, each according to the disposition present in him, the one passing through lightly, the other dragged to the bottom. For virtue is a light and upward-tending thing: all who live by it fly like clouds, as Isaiah says, and like doves with their young; while sin is heavy, sitting, as one of the prophets says, on a talent of lead. And if such an interpretation of the history seems forced and ill-fitting to anyone, and he does not accept that the miracle at the sea was written for our benefit, let him hear the Apostle: that these things happened to them as figures, but were written for our admonition.
Chapter 19
19PG 46:396a–397a
Mirum Μαρίας τῆς ἀδεέεοῆς Ἀαρὼν, ὡς ἀρξαμένης τούτου τοῦ κατορθώματος. Ἡμῖν δι δίδωσι τὰ τοιαῦτα ὑπονοεῖν κᾷι ἡ amaτις Μαριάμ, εὐθέως μετὰ τὴν Θάλασσαν ξηρὸν καὶ εὔηχον μεταχειριζομένη τὸ τύμπανον, καὶ τοῦ χοροῦ τῶν γυναικῶν προπομπεύουσα · τάχα γὰρ διὰ τοῦ τυμπάνου τὴν παρθενίαν ἔοικεν ὁ λόγος αἰνίττεσθαι, ὑπὸ τῆς Μαρίας πρώτης κατορθωθεῖσαν, διʼ ἦς οἶμαι καὶ τὴν θεοτόκον προδιατυποῠσθαι Μαρίαν. Ὠσπερ γὰρ τὸ τύμπανον πολὺν τὸν ἦχον ἀφίησι πάσης ἰκμάδος κεχωρισμένον, καὶ ξηρὸν είς ἄκρον γενόμενον ο οὕτω καὶ ἠ παρθενία λαμπρά τε καὶ περιβόητος γίνεται, μηδὲν ὲν ἑαυτῇ τῆς ζωτικῆς ἰκμάδος κατά τδν βίον τοῦτον προσδεχομένη. Et οὖν νεκρδν μὲν σῶμα τὺ τύμπανον, ὅπερ ἡ Μαρία μετεχειρίζετο· νέκρωσις δὲ σώματος ἠ παρθενία ἐστί ο τάχα οὐ πολὺ τοῦ είκὸτος τὸ παρθένον εἶναι τὴν προφῆτιν ἀπεσχοίνισται. Ἀλλὰ ταῦτα μὲν ποχασμοίς τισι καὶ ὑπονοίαις, οὐκ ὲκ φανερᾶς ἀποδείξεως οὕτως ἔχειν ὖπενοὴσαμεν, τὸ τὴν προφῆτιν Μαρίαν τοῦ χοροῦ τῶν παρθένων ἡγήσασθαι· εί καὶ πολλοὶ τῶν ἐπεσκεμμένων ἄγαμον αὐτὴν σαφῶς ἀπεφήναντο, ἐκτοῦ μηδαμοῦ τῆς ἱστορίας γάμον καὶ παιδοποιίαν αὐτῆς μνημονεῦσαι. Ἦ γὰρ ἂν οὐκ ἐκ τοῦ ἀδελφοῦ αὐτῆς Ἀαρὼν, ἀλλʼ ὲκ τοῦ ἀνδρὸς, εἴπερ ἦν, ὠνομάζεττὸ τε καὶ ἐγνωρίζετο· ἐπειδὴ κεφαλὴ γυκαικὸς, οὐχ δ ἁδελφὸς, ἀλλʼ ὁ ἀνὴρ προσηγόρευται. Καίτοι παρʼ οἷς ἐν εὐλογίας μέρει τὸ παιδοποιεῖν ἐσπουδάζετο καὶήνὸμιμον ἧν, εί φανείη τίμιον τὸ τῆς παρθενίας χάρισμα, πῶς ἡμᾶς προσήκει καὶ περὶ ταύτην ἔχειν τοὺς μὴ κατὰ σάρκα τῶν θείων εὐλογιῶν ὲξαιούονταςς Ἀπεκαλύφθη γὰρ διὰ τῶν θείων λογίων ποτε. τὸ κυοφορεῖν τε καὶ τίκτειν ἀγαθόν ἐστι, καὶ ποῖον εἶδος τῆς πολυτεκνίας παρὰ τοῖς ἁγίοις τοῦ Θεοῦ ἐσπουδάζετοο Ὅ τε γὰρ προφήτης Ἡσαΐας, καὶ ὁ θεῖος meme ἐναργῶς ταῦτα καὶ σοφῶς διεσήμαναν ὁ μὲν λέγωνʼ ι Ἀπὸ τοῦ φόβου σου, Κύριε, ὲν γαστρὶ ἐλάβομεν ὁ δὲ καυχώμενος ἐπὶ τῷ πάντων γενέσθαι πολυς γονὼτατοξζ ὧς πόλεις ὅλας καὶ ἔθνη κυοφορῆσαι·οὖ μόνον Κορινθίους καὶ Γαλάτας διὰ τῶν οἰκείων ὡᾷίξ νων εἰς (png ἀγαγὼν, καὶ ὲν Κυρίῳ μορφώσαςο an? καὶ ἀπὸ -Ίε ρουσαλὴμ κύκλῳ, καὶμέχρι τοῦ Ἱλλυριωῦ καταπληρώσας τῶν ίδίων τέκνων τὴν οἰκουμένηνν ἅπερ ἐν Χριστῷ διὰ τοῦ Εὐαγγελίου ἐγέννησε. Τούτῳ μακαρίζεται καὶ ὲν τῷ Εὐαγγελίῳ ἡ τῆς ἁγίας Hal” θὲνου κοιλία, ἠ τῷ διχράντῳ «iam; b‘mperfioasa ° οὔτε τοῦ τόκου τὴν παρθενίαν λύσαντος, οὔτε της παρθενίας τῇ τοιαύτῃ κυοφορίᾳ ἐμποδὼν γενομένης· Ὅπου γὰρ πνεῦμα σωτηρίας γεννᾶται, καίὼῖ Ἦσατας φησὶν, ἄχρηστα πάντως τῆς σαρκὸς θελήματα. Ἐστι δέ τις καὶ παρὰ τῷ ’Δποστὸλῳ τοιοῦτος λόγος, ὡς ἄρα διπλοῦς ἡμῶν ἐστιν 6 καθʼ ἕκαστον ἄνευ θρωπος · 6 μὲν ὁρώμενος ἔξωθεν, ᾧ τὸ διαφθείρεσθαι κατὰ φύσιν ἐστίν · ὁ δὲ κατὰ τὸ κρυπτόμενον τῆς καρδίας νοούμενος, 6; ἐπιδέχεται τὸ ἀνακαινοῦσθαι. Εἰ οῦν ἀληθὴς 6 λόγος (πάντως δέ ἐστιν ἀληθὴς διά τὴν έν αὐτῷ λαλοῦσαν ἀλήθειαν), οὐδὲν ἀπεικὸς. καὶ γάμον διπλοῦν ἐννοεῖν, ἐκατέρῳ τῶν έν ἡμῖν ἀνθρὼπων πρόσφορον τε καὶ κατάλληλον* καὶ τάχα 6 τολμήσας εἰπεῖν τὴν σωματικὴν παρθενίαν τοῦ ἔνδοθεν καὶ πνευματικοῦ γάμου συνεργόν τε καὶ πρόξενον γενέσθαι, οὐ πόρρω τοῦ εἰκότος ἀποτολμήσει.
Mirum Marias tēs adeeeoēs Aarōn, hōs arxamenēs toutou tou katorthōmatos. Hēmin di didōsi ta toiauta hyponoein kąi hē amatis Mariam, eutheōs meta tēn Thalassan xēron kai euēchon metacheirizomenē to tympanon, kai tou chorou tōn gynaikōn propompeuousa ; tacha gar dia tou tympanou tēn parthenian eoiken ho logos ainittesthai, hypo tēs Marias prōtēs katorthōtheisan, diʼ ēs oimai kai tēn theotokon prodiatypousthai Marian. Ōsper gar to tympanon polyn ton ēchon aphiēsi pasēs ikmados kechōrismenon, kai xēron eis akron genomenon o houtō kai ē parthenia lampra te kai periboētos ginetai, mēden en heautę̄ tēs zōtikēs ikmados kata tdn bion touton prosdechomenē. Et oun nekrdn men sōma ty tympanon, hoper hē Maria metecheirizeto; nekrōsis de sōmatos ē parthenia esti o tacha ou poly tou eikotos to parthenon einai tēn prophētin apeschoinistai. Alla tauta men pochasmois tisi kai hyponoiais, ouk ek phaneras apodeixeōs houtōs echein ypenoēsamen, to tēn prophētin Marian tou chorou tōn parthenōn hēgēsasthai; ei kai polloi tōn epeskemmenōn agamon autēn saphōs apephēnanto, ektou mēdamou tēs historias gamon kai paidopoiian autēs mnēmoneusai. Ē gar an ouk ek tou adelphou autēs Aarōn, allʼ ek tou andros, eiper ēn, ōnomazetto te kai egnōrizeto; epeidē kephalē gykaikos, ouch d hadelphos, allʼ ho anēr prosēgoreutai. Kaitoi parʼ hois en eulogias merei to paidopoiein espoudazeto kaiēnomimon hēn, ei phaneiē timion to tēs parthenias charisma, pōs hēmas prosēkei kai peri tautēn echein tous mē kata sarka tōn theiōn eulogiōn exaiouontass Apekalyphthē gar dia tōn theiōn logiōn pote. to kyophorein te kai tiktein agathon esti, kai poion eidos tēs polyteknias para tois hagiois tou Theou espoudazetoo Ho te gar prophētēs Hēsaïas, kai ho theios meme enargōs tauta kai sophōs diesēmanan ho men legōnʼ i Apo tou phobou sou, Kyrie, en gastri elabomen ho de kauchōmenos epi tǭ pantōn genesthai polys gonōtatoxz hōs poleis holas kai ethnē kyophorēsai;ou monon Korinthious kai Galatas dia tōn oikeiōn hōąix nōn eis (png agagōn, kai en Kyriǭ morphōsaso an? kai apo -Ie rousalēm kyklǭ, kaimechri tou Hillyriōy kataplērōsas tōn idiōn teknōn tēn oikoumenēnn haper en Christǭ dia tou Euangeliou egennēse. Toutǭ makarizetai kai en tǭ Euangeliǭ hē tēs hagias Hal” thenou koilia, ē tǭ dichrantǭ «iam? b‘mperfioasa ° oute tou tokou tēn parthenian lysantos, oute tēs parthenias tę̄ toiautę̄ kyophorią empodōn genomenēs; Hopou gar pneuma sōtērias gennatai, kaiōi Ēsatas phēsin, achrēsta pantōs tēs sarkos thelēmata. Esti de tis kai para tǭ ’Dpostolǭ toioutos logos, hōs ara diplous hēmōn estin 6 kathʼ hekaston aneu thrōpos ; 6 men horōmenos exōthen, hǭ to diaphtheiresthai kata physin estin ; ho de kata to kryptomenon tēs kardias nooumenos, 6? epidechetai to anakainousthai. Ei oun alēthēs 6 logos (pantōs de estin alēthēs dia tēn en autǭ lalousan alētheian), ouden apeikos. kai gamon diploun ennoein, ekaterǭ tōn en hēmin anthrōpōn prosphoron te kai katallēlon* kai tacha 6 tolmēsas eipein tēn sōmatikēn parthenian tou endothen kai pneumatikou gamou synergon te kai proxenon genesthai, ou porrō tou eikotos apotolmēsei.
On Miriam the sister of Aaron, as one who began this achievement. The prophetess Miriam too allows us to suppose such things, taking up the drum, dry and resounding, at once after the sea, and leading the chorus of women. For perhaps by the drum the word hints at virginity, first achieved by Miriam, by whom, I think, Mary the Mother of God too was prefigured. For as the drum gives out a great sound when it is separated from all moisture and has become dry to the utmost, so virginity becomes bright and renowned, admitting in itself nothing of the vital moisture of this life. If, then, the drum that Miriam handled is a dead body, and virginity is a deadening of the body, perhaps it is not far from likely that the prophetess was a virgin. But we have supposed this by certain conjectures and surmises, not from clear proof: that the prophetess Miriam led the chorus of virgins; though many who have examined the matter have clearly declared that she was unmarried, because the history nowhere mentions her marriage or childbearing. For she would have been named and known not from her brother Aaron but from her husband, if she had one; since the head of a woman is said to be not her brother but her husband. Yet if among those who pursued childbearing as a part of blessing, and for whom it was the law, the gift of virginity appeared precious, how should we regard it, who do not understand the divine blessings according to the flesh? For it was once revealed through the divine oracles what conceiving and giving birth is good, and what kind of fruitfulness in children was pursued by the saints of God. For the prophet Isaiah and the divine Apostle indicated this clearly and wisely, the one saying, “From your fear, O Lord, we conceived in the womb”; the other boasting of having become the most prolific of all, so as to have conceived whole cities and nations: not only bringing the Corinthians and Galatians into the light through his own labour pains and forming them in the Lord, but also filling the world, from Jerusalem round about as far as Illyricum, with his own children, whom he begot in Christ through the Gospel. In this way the womb of the holy Virgin is called blessed in the Gospel too, which served the undefiled birth; neither did the birth undo the virginity, nor did the virginity hinder such a conception. For where a spirit of salvation is born, as Isaiah says, the wills of the flesh are entirely useless. There is also in the Apostle such a statement, that each of us is a double man: one seen from outside, to whom corruption belongs by nature; the other conceived in the hidden part of the heart, who admits renewal. If, then, the statement is true (and it is certainly true because of the Truth that speaks in him), it is nothing unlikely to think of a double marriage too, fitting and corresponding to each of the men in us; and perhaps one who dared to say that bodily virginity becomes a fellow worker with and promoter of the inner and spiritual marriage would not be daring anything far from likely.
Chapter 20
20PG 46:397b–400d
’Ότι ἀδύνατον ὁμοῦ ταῖς σωματικαῖς ὑπηρετεῖν ἥβαν-εἷς. καὶ τῶν κατὰ Θεὸν εὐφροσύνην καρ- πουσ αι. πουσυαι. Ὠς γὰρ οὐκ ἔστι κατά ταύτὸν δύο τισὶ τέχναις ὔπηρετεῖν διὰ τῆς τῶν χειρῶν ἐνεργείας· οἷον γεωργοῦντα καὶ ναυτιλλόμενον, ἢ χαλκεύοντά τε καὶ τε· κταινεύοντα· ἀλλʼ εί μέλλει μιᾶς ὑγιῶς ἀντιλήψεσθαι, τῆς ἐτέρας ἀφεκτέον αὐτῷʼ οὓτως ἡμῖν καὶ δύο προκειμένων γάμων, τοῦ μὲν διά σαρκὸς ἐπιτελουμένου, τοῦ δὲ διὰ πνεύματος, η περὶ τὸν ἕνα σπουδὴ τὸν τοῦ ἑτέρου χωρισμὸν ἀναγκαῖον ποιεῖ. Οὔτε γὰρ δύο κατά ταύτὸν ὀφθαλμὸς ἰδεῖν ἱκανός ἐστιν, εἰ μὴ ἀνά μέρος καὶ ἰδίᾳ ἑκατέρῳ τὸν ὀφθαλμὸν ἐπερείσειενο οὔτε ἡ γλῶσσα διαφόροις ὑπηρετήσει φωναῖς, Ἐβραίων τε ῥήματα καὶ Ἑλλήνων ὲν τῷ αὐτῷ φθεγγομένη· οὔτε ἡ ἀκοὴ διηγήσεώς τε πραγμάτων καλ διδακτικῶν λόγων κατά ταύτὸν ἀκροάσεται. ’11 γάρ διαφορά τῆς φωνῆς, εἰ μὲν ἀνὰ μέρος ἁκούοιτο. ἐνσημαίνεται τοῖς ἀκροωμένοις τὴν ἔννοιαν· εἰ δὲ κατὰ ταύτὸν μιχθεῖσα περιηχοίη τὴν ἀκοὴν, σύγι χυσὶς τις ἀδιάκριτος τὴν διάνοιαν λήψεται, τῶν σημαινομένων ὲν ἀλλήλοις συγχεομένων. Κατὰ τὸν a6τὸν λόγον καὶ τὸ ἐπιθυμητικὸν ἡμῶν φύσιν οὐκ ἔχει ὁμοῦ ταῖς σωματικαῖς ἐξυπηρετεῖν ἡδοναῖς, καὶ τὸν πνευματικὸν μετιέναι γάμον. Οὐδὲ γὰρ διὰ τῶν ὁμοίων ἐπιτηδευμάτων δυνατόν ἐστιν ἑκατέρου τῶν ,σκοπῶν λαβέσθαι · τοῦ μὲν γάρ ἐγκράτεια, καὶ σώματος νέκρωσις, καὶ τῶν κατὰ σάρκα πάντων ὑπερο alata πρόξενοι γίνονταιο τῆς δὲ σωματικῆς συναφείας πάντα τὰ ἐναντία. Οὐκοῦν ὥσπερ δύο κυρίων έν αἱρέσει προκειμένων, ἐπειδὴ κατά ταύτὸν οὐκ ἔστιν ἀμφοτέρων γενέσθαι ὑπήκοον (οὐδεὶς γὰρ δύναται δυσὶ κυρίοις δουλεύειν), τὸν ὠφελιμώτερον ὁ εὖ φρονῶν ἑπιλέξεται· οὕτως ἡμῖν καλ δύο προκειμένων γάμων, ἐπειδὴ οὐκ ἔστιν ὲν ἀμφοτέροις εἶναι γὰρ ἄγαμος μεριμνᾷ τά τοῦ Κυρίου, ὁ δὲ γαμήσας μεριμνᾷ τά τοῦ κόσμου), σωφρονούντων ἄν φημι μὴ διαμαρτεῖν τῆς ἐκλογῆς τοῦ συμφέροντος· ἀλλά μήτε τὴν ἐπὶ τοῦτον ἄγουσαν ὁδὸν ἀγνοῆσαι, ἣν οὐκ ἐστιν ἄλλως ἢ διά τινος ἀναλογίας μαθεῖν. Ὠς γὰρ ὲν τῷ σωματικῷ γάμῳ '6 μὴ ἀποβλητέος γενέσθαι σπουδάζων, καὶ , τῆς τοῦ σώματος εὐεξίας, καὶ τοῦ πρέποντος καλλω. πισμοῦ, καὶ πλούτου περιουσίας, καὶτοῦ μηδὲν, μήτε ὲκ τοῦ βίου, μήτε ὲκ τοῦ γένους ἐπάγεσθαι τι ὄνειδος, πολλὴναποιησεται πρόνοιαν (οὕτω γὰρ ἂν τύχῃ μάλιστα τῶν κατὰ γνώμην)· τὸν αὑτὸν τρόπον καὶ ὁ τὸν πνευματικὸν γάμον ἑαυτῷ μετιὼν, πρῶτον μὲν νέον ἑαυτὸν καὶ πάσης παλαιότητος κεχωρισμένον τῇ ἀνακαινίσει τοῦ νοὸς ἐπιδείξει· εἶτα πλούσιον γένος, ᾧ τὸ πλουτεῖν ἐστι περισπούδαστον · ού τοῖς άπὸ γῆς σεμνυνόμενον χρήμασιν, ἀλλὰ τοῖς οὐρανίοις θησαυροῖς κομῶντατ Γ ἐνους δὲ σεμνότητα, ού κατὰ τὴν αὐτόματον συντυχίαν, πολλοῖς καὶ τῶν φαύλων προσοῦσαν, κάκεῖνος ἔχειν φιλοτιμήσεται, ἀλλὰ τὴν πόνῳ καὶ σπουδῇ διʼ οἰκείων κατορθωμάτων προσγινομένην, ἣν μόνοι αύχοῦσιν οί τοῦ φωτὸς υίοὶ, καὶ τέκνα Θεοῦ, καὶ τῶν άφ ’ ἡλίου ἀνατολῶνέύγενεῖς διὶέεᾷ τεινῶν χρηματίζοντες· ἰσχὺν δὲ καὶ εὐεξίαν, ού σῶμα ἀσκῶν, οὐδὲ καταπιαίνων τὴν σάρκα περιποιήσεται, ἀλλά πᾶν τούναντίον, ἐν τῇ τοῦ σώματος ἀσθενείᾳ τελειῶν τὴν τοῦ πνεύματος δύναμιν. Οἶδα δὲ καὶ τὰ ἕδνα τοῦ γάμου τούτου οὐκ ἀπὸ φθαρτῶν χρημάτων πεποιημένα, ἀλλʼ ὲκ τοῦ ἰδίου πλούτου τῆς. ψυχῆς δωροφορούμενα. Βούλει μαθεῖν τὰ τῶν δώρων ὀνόματα; ἄκουσον Παύλου τοῦ καλοῦ νυ μφοστόλου, ὲν τίσι πλουτοῦσιν οῖ ὲν παντὶ συνιστῶντες ἑαυτούς· ὲν οἷς ἄλλα τε πολλὰ καὶ μεγάλα είπὼν, ι Καὶ ὲν ἁγνό· τητι ι φησίν. Καὶ πάλιν ὅσα ἑτέρωθεν ὲν τοῖς τοῦ πνεύματος καρποῖς ἀπαριθμεῖται, πάντα τοῦ γάμου τούτου δῶρά ἐστι· καὶ ετ τις μέλλει πείθεσθαι τῷ Σο·λομῶντι, καὶ τὴν ἀληθινὴν σοφίαν σύνοικόν τὲ καὶ βʼίου κοινωνὸν ἑαυτῷ λαμέάνειν ( περὶ ἦς φησιν, ὅτι ι Ἐράσθητι αὐτῆς, καὶ τηρήσει σε · τίμησον αὐτὴν. ἵνα σε περιλάβῃ »)’ ἐπαξίως τῆς ἐπιθυμίας ταύτης παρασκευάσεται ὲν καθαρᾷ τῇ στολῇ τοῖς ὲν τῷ γάμῳ συνευφραινομένοις συνεορτάζειν· ἵνα μὴ ἀπόβλητος γένηται, τῆς μὲν ἑορτῆς συμμετασχεῖν άξιιῖλν, τὸ δὲ ἔνδυμα τοῦ γάμου μὴ περικείμενος. Δῆλον δὲ ὅτι κοινὸς 6 λόγος ἐστὶν, ἐπί τε ἀνδρῶν καὶ γυναικῶν ὁμοίως. εἰς τὴν περὶ τῶν τοιούτων γάμων σπουδήν · ἐπειδὴ γὰρ, καθώς φησιν 6 Ἀπόστολος, ι Οὐκ ἔνι ἄρσεν καὶ θῆλυ · πάντα δὲκαὶ ἐν πᾶσι Χριστός· ι εἰκότως 6 τῆς σοφίας ἐραστὴς τὸν ἔνθεον ἔχει τῆς ἐπιθυμίας σκοπὸν, ὃς ἐστιν ἡ ἀληθὴς σοφία· καὶὴ τῷ ἀφθάρτῳ νυμφίῳ προσκολληθεῖσα ψυχὴ, τῆς ἀλη ὶινῆς σοφίας ἔχει ἔρωτα, ῆτίς ἐστὶν. ὀιὸεόςί-’Δλλά τί μὲν 6 πνευματικὸς γάμος ἐστὶ, καὶ πρὸς τίνα βλέπει σκοπὺν 6 καθαρός τε καὶ οὐράνιος ἔρως, μετρίως ἡμῖν ὲκ τῶν εἰρημένων ἀνακεκάλυπται.
’Oti adynaton homou tais sōmatikais hypēretein hēban-heis. kai tōn kata Theon euphrosynēn kar- pous ai. pousyai. Ōs gar ouk esti kata tauton dyo tisi technais ypēretein dia tēs tōn cheirōn energeias; hoion geōrgounta kai nautillomenon, ē chalkeuonta te kai te; ktaineuonta; allʼ ei mellei mias hygiōs antilēpsesthai, tēs eteras aphekteon autǭʼ houtōs hēmin kai dyo prokeimenōn gamōn, tou men dia sarkos epiteloumenou, tou de dia pneumatos, ē peri ton hena spoudē ton tou heterou chōrismon anankaion poiei. Oute gar dyo kata tauton ophthalmos idein hikanos estin, ei mē ana meros kai idią hekaterǭ ton ophthalmon epereiseieno oute hē glōssa diaphorois hypēretēsei phōnais, Ebraiōn te rhēmata kai Hellēnōn en tǭ autǭ phthengomenē; oute hē akoē diēgēseōs te pragmatōn kal didaktikōn logōn kata tauton akroasetai. ’11 gar diaphora tēs phōnēs, ei men ana meros hakouoito. ensēmainetai tois akroōmenois tēn ennoian; ei de kata tauton michtheisa periēchoiē tēn akoēn, sygi chysis tis adiakritos tēn dianoian lēpsetai, tōn sēmainomenōn en allēlois syncheomenōn. Kata ton a6ton logon kai to epithymētikon hēmōn physin ouk echei homou tais sōmatikais exypēretein hēdonais, kai ton pneumatikon metienai gamon. Oude gar dia tōn homoiōn epitēdeumatōn dynaton estin hekaterou tōn ,skopōn labesthai ; tou men gar enkrateia, kai sōmatos nekrōsis, kai tōn kata sarka pantōn hypero alata proxenoi ginontaio tēs de sōmatikēs synapheias panta ta enantia. Oukoun hōsper dyo kyriōn en hairesei prokeimenōn, epeidē kata tauton ouk estin amphoterōn genesthai hypēkoon (oudeis gar dynatai dysi kyriois douleuein), ton ōphelimōteron ho eu phronōn hepilexetai; houtōs hēmin kal dyo prokeimenōn gamōn, epeidē ouk estin en amphoterois einai gar agamos merimną ta tou Kyriou, ho de gamēsas merimną ta tou kosmou), sōphronountōn an phēmi mē diamartein tēs eklogēs tou sympherontos; alla mēte tēn epi touton agousan hodon agnoēsai, hēn ouk estin allōs ē dia tinos analogias mathein. Ōs gar en tǭ sōmatikǭ gamǭ '6 mē apoblēteos genesthai spoudazōn, kai , tēs tou sōmatos euexias, kai tou prepontos kallō. pismou, kai ploutou periousias, kaitou mēden, mēte ek tou biou, mēte ek tou genous epagesthai ti oneidos, pollēnapoiēsetai pronoian (houtō gar an tychę̄ malista tōn kata gnōmēn); ton hauton tropon kai ho ton pneumatikon gamon heautǭ metiōn, prōton men neon heauton kai pasēs palaiotētos kechōrismenon tę̄ anakainisei tou noos epideixei; eita plousion genos, hǭ to ploutein esti perispoudaston ; ou tois apo gēs semnynomenon chrēmasin, alla tois ouraniois thēsaurois komōntat G enous de semnotēta, ou kata tēn automaton syntychian, pollois kai tōn phaulōn prosousan, kakeinos echein philotimēsetai, alla tēn ponǭ kai spoudę̄ diʼ oikeiōn katorthōmatōn prosginomenēn, hēn monoi auchousin oi tou phōtos uioi, kai tekna Theou, kai tōn aph ’ hēliou anatolōneugeneis diieeą teinōn chrēmatizontes; ischyn de kai euexian, ou sōma askōn, oude katapiainōn tēn sarka peripoiēsetai, alla pan tounantion, en tę̄ tou sōmatos astheneią teleiōn tēn tou pneumatos dynamin. Oida de kai ta hedna tou gamou toutou ouk apo phthartōn chrēmatōn pepoiēmena, allʼ ek tou idiou ploutou tēs. psychēs dōrophoroumena. Boulei mathein ta tōn dōrōn onomata? akouson Paulou tou kalou ny mphostolou, en tisi ploutousin oi en panti synistōntes heautous; en hois alla te polla kai megala eipōn, i Kai en hagno; tēti i phēsin. Kai palin hosa heterōthen en tois tou pneumatos karpois aparithmeitai, panta tou gamou toutou dōra esti; kai et tis mellei peithesthai tǭ So;lomōnti, kai tēn alēthinēn sophian synoikon te kai bʼiou koinōnon heautǭ lameanein ( peri ēs phēsin, hoti i Erasthēti autēs, kai tērēsei se ; timēson autēn. hina se perilabę̄ »)’ epaxiōs tēs epithymias tautēs paraskeuasetai en katharą tę̄ stolę̄ tois en tǭ gamǭ syneuphrainomenois syneortazein; hina mē apoblētos genētai, tēs men heortēs symmetaschein axiiiln, to de endyma tou gamou mē perikeimenos. Dēlon de hoti koinos 6 logos estin, epi te andrōn kai gynaikōn homoiōs. eis tēn peri tōn toioutōn gamōn spoudēn ; epeidē gar, kathōs phēsin 6 Apostolos, i Ouk eni arsen kai thēly ; panta dekai en pasi Christos; i eikotōs 6 tēs sophias erastēs ton entheon echei tēs epithymias skopon, hos estin hē alēthēs sophia; kaiē tǭ aphthartǭ nymphiǭ proskollētheisa psychē, tēs alē iinēs sophias echei erōta, ētis estin. oioeosi-’Dlla ti men 6 pneumatikos gamos esti, kai pros tina blepei skopyn 6 katharos te kai ouranios erōs, metriōs hēmin ek tōn eirēmenōn anakekalyptai.
That it is impossible both to serve bodily pleasures and to enjoy the gladness that is according to God. For as it is not possible to serve two arts at the same time by the activity of the hands, such as farming and sailing, or smithing and carpentry, but if one is going to take up one soundly, he must keep away from the other, so too, when two marriages are set before us, one accomplished through the flesh and the other through the spirit, zeal for the one makes separation from the other necessary. For neither can the eye see two things at the same time, unless it fixes the eye on each in turn and separately; nor will the tongue serve different languages, uttering words of Hebrew and Greek at the same time; nor will the hearing listen at the same time to a narrative of events and to words of instruction. For the different voices, if heard in turn, convey their meaning to the hearers; but if they strike the hearing mixed at the same time, an indistinct confusion will take hold of the mind, the meanings being confused with one another. By the same reasoning our desiring power too is not by nature able at once to serve bodily pleasures and to pursue the spiritual marriage. For it is not possible to lay hold of each aim by the same practices: for the one, self-control, the deadening of the body, and contempt of all things of the flesh are the promoters; for bodily union, all the opposite. As, then, when two masters are set before us to choose, since it is not possible to obey both at the same time (for no one can serve two masters), the sensible man will choose the more profitable, so too, when two marriages are set before us, since it is not possible to be in both (for the unmarried man cares for the things of the Lord, while the married man cares for the things of the world), I say that sensible people would not fail in choosing what is profitable, nor be ignorant of the road that leads to it, which cannot be learned otherwise than by a certain analogy. For as in bodily marriage one who is eager not to be rejected will take much forethought for bodily health, fitting adornment, abundance of wealth, and that no reproach be brought against him from his life or family (for so he would best obtain what he wishes), in the same way one who is pursuing the spiritual marriage will first show himself young and separated from all oldness by the renewal of his mind; then rich in family, for whom being rich is much sought, not proud of earthly money but abounding in heavenly treasures. As for nobility of family, he too will be ambitious to have it, not the kind that comes by chance and belongs to many worthless people too, but that which is gained by toil and zeal through one’s own achievements, which only those boast of who are called sons of light and children of God and nobles from the rising of the sun through good deeds. Strength and health he will acquire not by exercising his body or fattening his flesh, but quite the opposite, by perfecting the power of the spirit in the weakness of the body. I know too that the bridal gifts of this marriage are not made of perishable money but are brought from the soul’s own wealth. Do you want to learn the names of the gifts? Hear Paul, the good friend of the bridegroom, in what those are rich who commend themselves in everything: among many other great things he says, “and in purity.” And again, everything he lists elsewhere among the fruits of the Spirit, all these are gifts of this marriage. And if anyone is going to obey Solomon and take true wisdom as his wife and life’s companion (of whom he says, “Love her, and she will keep you; honour her, that she may embrace you”), he will prepare himself worthily of this desire to keep the feast in a pure robe with those who rejoice at the wedding, so as not to be cast out, deemed worthy to share the feast but not wearing the wedding garment. It is clear that the argument is common to men and women alike, in their zeal for such marriages. For since, as the Apostle says, “there is no male and female, but Christ is all and in all,” the lover of wisdom fittingly has as the aim of his desire the divine one, who is the true Wisdom; and the soul joined to the incorruptible Bridegroom has love for the true Wisdom, which is God. What the spiritual marriage is, then, and to what aim the pure and heavenly love looks, has been sufficiently uncovered by what has been said.
Chapter 21
21PG 46:400d–401b
ἔρὴ τὸν ἀκριὸξᾶκ ζῇν προελόμενον, πρὸς πᾶν ο( (nonattan ’ἡδονίηρ ἠλλοτρίωτ- Ivem. εἶδος σωματικῆςήδὸνῆξ ἀλλὸτριωξ (latr. Ἐπειδὴ δὲ τῇ καθαρότητι τοῦ Θεοῦ προσεγγίσαι, ιοι μὴ αὐτόν τινα πρότερον τοιοῦτον γενόμενον, ἀδύνατον κατεφάνη· ἀναγκαῖον ἂν εἴη μεγάλῳ τινὶ καὶ ἰσχυρῷ διατειχίσματι πρὸς τὰς ἡδονὰς ἑαυτὸν διαστῆσαι· ὡς ἂν μηδαμοῦ τῷ προσεγγισμῷ τούτῳ:6 καθαρὸν τῆς καρδίας ὲπιμολύνοιτο. Τεῖχος δέ ἐστιν ἀσφαλὲς, ἡ τελεία πρὸς πᾶν:6 ἐμπαθῶς ἑπιτελούμενον ἀλλοτρίωσις. Μία γὰρ οὖσα τῷ γένει ἡ ἡδονὴ, καθὼς ἀκούειν ἔστι τῶν σοφῶν, ὥσπερ τι ὕδωρ ἐκ μιᾶς πηγῆς είς διαφόρους ὀχετοὺς μεριζόμενον, διʼ ἑκάστου τῶν αἰσθητηρίων τοῖς φιληδόνοις έγκαταμίγνυται. Οὐκοῦν 6 διὰ μιᾶς τινος τῶν αἰσθήσεων τῆς ὲγγινου μένης αὐτῷ ἡδονῆς ἡττηθεὶς, ἐκεῖθεν ἐτρώθη τὴν καρδίαν · καθὼς διδάσκει ἡ τοῦ Θεοῦ φωνὴ, ὄτι τῶν ὀφθαλμῶν τὴν ἐπιθυμίαν 6 πληρώσας, ὲν τῇ καρδίᾳ. τὴν βλάβην ἐδέξατο. Οἶμαι δὲ ἀπὸ μέρους ἐνταῦθα περὶ παντὸς αἰσθητηρίου προειρηκέναι τὸν Κύριον ὥστε ἀκολουθοῦντας ἡμᾶς τῷ εἰρημένῳ, καλῶς ἂν προσθεῖναι, ὅτι 6 ἀκούσας πρὸς:6 ἐπιθυμῆσαι, καὶ 6 ἁψάμενος, καὶ 6 πᾶσαν τὴν ὲν ἡμῖν δύναμιν είς ὑπηρεσίαν ἡδονῆς κατασπάσας, τῇ καρδίᾳ ἐξήμαρτεν. Ἵνα οὖν μὴ τοῦτο γένηται, κανόνι χρηστέον τούτῳ πρὸς τὸν ἴδιον βίον τῷ σώφρονι, τῷ μήποτε προσθέσθαι τινὶ κατὰ ψυχὴν, ᾧ δέλεάρ τι ἡδονῆς καταμέμικταιο πρό γε πάντων τὴν ἐπὶ τῆς γεύσεως ήδονὴν διαφερόντως φυλάσσειν, διότι προσεχεστέρα πως αῦτη δοκεῖ εἷναι, καὶ οἱονεὶ μήτηρ τῆς ἀπηγο· ρευμένης· αἱ γὰρ κατὰ βρῶσιν καὶ πόσιν ἡδοναὶ, πλεονάζουσαι τῶν ἐδωδίμων τὴν ἀμετρίαν, ἀνάγκην ἐμποιοῦσι τῷ σώματι τῆς τῶν ἀβουλήτων κακῶν πλησμονῆς, ὡς τὰ πολλὰ τοῖς ἀνθρώποις ἐντικτούσης τὰ τοιαῦτα πάθη. Ὠς ἂν οὖν μάλιστα γαληνιαῖον ἡμῖν διαμένοι:6 σῶμα, μηδενὶ τῶν ὲκ τοῦ κόρου παθημάτων ὲπιθολού μενον, προνοητέον τῆς ἐγκρατεστέρας διαγωγῆς, μέτρον μὲν καὶ ὅρον τῆς ἀπολαύσεως ού τὴν ἡδονὴν, ἀλλὰ τὴν ἐφʼ ἑκάστῳ χρείαν ὁρίζειν. Ei δὲ τῇ χρείᾳ καὶ:6 ἦδος πολλάκις συγκαταμέμικται (πάντα γὰρ οἶδεν ἐφηδύνειν ἡ ἔνδεια, τῷ σφοσ δρῶ τῆς ὀρέξεως:6 τῇ χρείᾳ παρευρεθὲν ἅπαν καταγλυκαίνουσαὶ, οὐκ ἀπωστέον τὴν χρείαν διὰ τὴν ἐπακολουθοῦσαν ἀπόλαυσιν· οὔτε μὴν κατά προηγούμενον μεταδιωκτέον τὴν ἡδονήν · ἀλλʼ ἐκ πάντων ὲκο λεγομένους τὸ χρήσιμον, ύπερορᾷν προσήκει τοῦ τὰς αἰσθήσεις εὐφραίνοντος.
erē ton akrioxak zę̄n proelomenon, pros pan o( (nonattan ’hēdoniēr ēllotriōt- Ivem. eidos sōmatikēsēdonēx allotriōx (latr. Epeidē de tę̄ katharotēti tou Theou prosengisai, ioi mē auton tina proteron toiouton genomenon, adynaton katephanē; anankaion an eiē megalǭ tini kai ischyrǭ diateichismati pros tas hēdonas heauton diastēsai; hōs an mēdamou tǭ prosengismǭ toutǭ:6 katharon tēs kardias epimolynoito. Teichos de estin asphales, hē teleia pros pan:6 empathōs hepiteloumenon allotriōsis. Mia gar ousa tǭ genei hē hēdonē, kathōs akouein esti tōn sophōn, hōsper ti hydōr ek mias pēgēs eis diaphorous ochetous merizomenon, diʼ hekastou tōn aisthētēriōn tois philēdonois enkatamignytai. Oukoun 6 dia mias tinos tōn aisthēseōn tēs enginou menēs autǭ hēdonēs hēttētheis, ekeithen etrōthē tēn kardian ; kathōs didaskei hē tou Theou phōnē, oti tōn ophthalmōn tēn epithymian 6 plērōsas, en tę̄ kardią. tēn blabēn edexato. Oimai de apo merous entautha peri pantos aisthētēriou proeirēkenai ton Kyrion hōste akolouthountas hēmas tǭ eirēmenǭ, kalōs an prostheinai, hoti 6 akousas pros:6 epithymēsai, kai 6 hapsamenos, kai 6 pasan tēn en hēmin dynamin eis hypēresian hēdonēs kataspasas, tę̄ kardią exēmarten. Hina oun mē touto genētai, kanoni chrēsteon toutǭ pros ton idion bion tǭ sōphroni, tǭ mēpote prosthesthai tini kata psychēn, hǭ delear ti hēdonēs katamemiktaio pro ge pantōn tēn epi tēs geuseōs ēdonēn diapherontōs phylassein, dioti prosechestera pōs autē dokei heinai, kai hoionei mētēr tēs apēgo; reumenēs; hai gar kata brōsin kai posin hēdonai, pleonazousai tōn edōdimōn tēn ametrian, anankēn empoiousi tǭ sōmati tēs tōn aboulētōn kakōn plēsmonēs, hōs ta polla tois anthrōpois entiktousēs ta toiauta pathē. Ōs an oun malista galēniaion hēmin diamenoi:6 sōma, mēdeni tōn ek tou korou pathēmatōn epitholou menon, pronoēteon tēs enkratesteras diagōgēs, metron men kai horon tēs apolauseōs ou tēn hēdonēn, alla tēn ephʼ hekastǭ chreian horizein. Ei de tę̄ chreią kai:6 ēdos pollakis synkatamemiktai (panta gar oiden ephēdynein hē endeia, tǭ sphos drō tēs orexeōs:6 tę̄ chreią pareurethen hapan kataglykainousai, ouk apōsteon tēn chreian dia tēn epakolouthousan apolausin; oute mēn kata proēgoumenon metadiōkteon tēn hēdonēn ; allʼ ek pantōn eko legomenous to chrēsimon, yperorąn prosēkei tou tas aisthēseis euphrainontos.
That one who has chosen to live exactly must be estranged from every form of bodily pleasure. And since it has been shown to be impossible to draw near to the purity of God unless one has first become such oneself, it would be necessary to separate oneself from pleasures by some great and strong wall, so that the purity of the heart may never be defiled by drawing near to them. And a safe wall is complete estrangement from everything done with passion. For pleasure, being one in kind, as one may hear from the wise, like water from one spring divided into different channels, is mingled with lovers of pleasure through each of the sense organs. One who has been overcome by the pleasure arising in him through any one of the senses, then, has been wounded in the heart from that point; as the voice of God teaches, that one who has filled the desire of his eyes has received the damage in his heart. I think the Lord here spoke from a part about every sense organ, so that, following what was said, we might well add that one who has listened so as to desire, and one who has touched, and one who has dragged down every power in us to the service of pleasure, has sinned in his heart. So that this may not happen, the self-controlled person must use this rule for his own life: never to attach himself in soul to anything in which some bait of pleasure is mixed; and above all to guard especially against the pleasure of taste, because it seems somehow nearer, and as it were the mother of the forbidden pleasure. For the pleasures of eating and drinking, by excess in immoderate amounts of food, produce in the body the necessity of a surfeit of unwanted evils, since such fullness mostly gives birth to such passions in people. So that our body may remain as calm as possible, troubled by none of the disorders that come from satiety, we must take care for a more self-controlled way of life, fixing as the measure and limit of enjoyment not pleasure but the need in each case. And if pleasure is often mixed with need (for want knows how to sweeten everything, making all that is found for the need sweet by the vehemence of appetite), we must not reject the need because of the enjoyment that follows, nor yet pursue pleasure as the chief thing; but, choosing what is useful from everything, we should look down on what delights the senses.
Chapter 22
22PG 46:401b–405a
Ὅτι οὐ δεῖ πέρα τοῦ δέοντος ἀσκεῖν τὴν ἐγκρά- Ὀρῶμεν δὲ καὶ τοὺς γεωργοὺς ἀναμεμιγμένον τῷ σίτῳ:6 ἄχυρον τεχνικῶς διακρίνοντας ' ὡς ἂν ἑκάτερον αὐτῶν είς προσήκουσαν χρείαν παραληφθείη,:6 μὲν εἰς τὴν τῶν ἀνθρώπων ζωὴν, τὸ δὲ είς καῦσίν τε ἅμα καὶ είς τὴν τῶν ἀλόγων τροφήν. Οὐκοῦν καὶ ὁ τῆς σωφροσύνης ἐργάτης διακρίνων τῆς ἡδονῆς τὴν χρείαν, ὥσπερ ἀχύρου τὸν σῖτον, τὴν μὲν ἀπορρίψει τοῖς ἀλογωτέροις, ὧν:6 τέλος εἰς καῦσιν, ῶς φησιν 6 Ἀπόστολος· τῆς δὲ χρείας αὐτῆς κατὰ:6 ἐνδέον εύίαριστῶν μεταλήψεται. Ἀλλʼ ἐπειδὴ πολλοὶ ἐπὶ τὸ ἕτερον εἰδος τῆς ἀμετρίας κατολισθήσαντες, διὰ τῆς ὑπερβαλλούσης ἀκριβείας, ἔλαθον ὑπεναντία σπουδάζοντες τῷ ἰδίῳ σκοπῷ, καὶ ἀλλῳ τρόπῳ τῶν ὑψηλῶν τε καὶ θειοτέρων τὴν ψυχὴν ἀποστήσαντες, εἰς ταπεινὰς φροντίδας καὶ ἀσχολίας κατήγαγον, πρὸς τά σωματικὰ παρατηρήματα τήν διάνοιαν αὑτῶν κλίναντες· ὡς μηκέτι αὐτοῖς ἐν ἐλευθερίᾳ. μετεωροπορείν τὸν νοῦν, καὶ τὰ ἄνω βλέπειν, ἀλλʼ ἐπὶ τὸ πονοῦν καὶ ωντριβόμενον τῆς σαρκὸς ἐπικλίνεσθαι · καλῶς ἂν ἔχοι καὶ τούτου ποιεῖσθαι τὴν ἐπιμέλειαν, καὶτὰς ἐξ ἑκατέρων ἐπιμετρίας ἐπίσης παραφυλάττεσθαι, μήτε διά πολυσαρκίας καταχωννύντας τὸν νοῦν, μηδʼ αὖ πάλιν ταῖς ἐπεισάκτοις ἀσθενείαις ἐξίτηλον αὑτὸν καὶ ταπεινὸν ποιεῖν, καὶ πε pi. τοὺς σωματικοὺς πόνους ήσχολημένον ο μεμνῆσθαι δέ τοῦ σοφοῦ ampαγγέλματος, τοῦ ἐπίσης ἀπειρηκότος τήν τε ἐπὶ τὰ δεξιά καί τά ἐναντία παρατροπήν. Ἤκουσα δέ τινος ἰατρικοῦ τά ἐκ τῆς τέχνης διεξιόντος, ὅτι ἐκ τεσσάρων ήμῖν οὑχ ὁμοειδῶν στοιχείων, ἀλλʼ ἐναντίως κειμένων, τὸ σῶμα συνέστηκε ο θερμόν τε καὶ ψυχρὸν συγκεκρᾶσθαι ο καὶ ὑγροῦ πρὸς ξηρὸν εἶναι τὴν μίξιν παράλογον, τῇ διὰ μέσου τῶν συζυγιῶν οἰκειότητι πρὸς τά ἐναντία συναπτομένων. Καί τινι λεπτουργίᾳ τοιαύτῃ τὸν λόγον φυσιολογῶν ἀπεδείκνυε, φάσκων ἑκάστου τούτων ἐκ διαμέτρου πρὸς τὸ ἀντικείμενον ἀφεστὼς τῇ φύσει διὰ τῆς συγγενείας τῶν παρακειῖ μένων ποιοτήτων τοῖς ἐναντίοις συνάπτεσθαι. Τοῦ γὰρ ψυχροῦ xui. τοῦ θερμοῦ κατά τὸ ἴσον ὑγροῖς τε καὶ ξηροῖς ἐγγινομένων, καὶ τὸ ἔμπαλιν τοῦ ὑγροῦ τε καὶ ξηροῦ ἐν τοῖς θερμοῖς τε καὶ ψυχροῖς ὁμοίως συνισταμένωνο ἡ τῶν ποιοτήτων ταυτότης ἐπίσης τοῖς ἐναντίοις ἐμφαινομένη, διʼ ἐαυτῆς ποιεῖ τῶν ἀν· τικειμένων τὴν σύνοδον. Ἀλλά τί μοι τὰ καθʼ ἕκαστον διʼ ἀκριβείας ἐξιέναι, ὅπως ταῦτα καὶ τέτμηται ἀπʼ ἀλλήλων τῇ ἐναντιώσει τῆς φύσεως, καί πάλιν ἥνωται τῇ συγγενείᾳ τῶν ποιοτήτων ἀλλήλοις συνανακιρναμενα; Πλὴν οῦ χάριν τῶν εἰρημένων ἐμνήσθημεν, ὅτι συνεβούλευεν ό τὴν τοῦ σώματος φύσιν τῇ θεωρίᾳ ταύτῃ κατανοήσας προνοεῖν, ὼς οἶόν τε, τῆς ἰσοκραέ τείαςῃτῶν ποιοτήτων ἐν τούτῳ γὰρ εἶναι τὸ ὑγιαίο νειν, ἐν τῷ μηδὲν ὑπὸ τοῦ ἐτέρου τῶν ἐν ήμίν δυναστεύεσθαι. Οὐκοῦν ἐπιμελητέον ἡμῖν τῆς τοιαύτης καταστάσεως πρὸς τὴν τῆς ὑγείας διαμονὴν, εἴπερ τι ἀληθὲς αὑτῶν ό λόγος ἐχει, μηδενὶ μέρει ἐτῶν ξε ὦν συνεστήκαμεν ἢ πλεονασμὸν ἢ ἐλάττωσιν ἐκ τῆς κατά τὴν δίαιταν ἀνωμαλίας ἐπάγοντες · ὥσπερ γὰρ ὁ τοῦ ἅρματος ἐπιστάτης, εἰ μὴ συμφωνούντων km: στατοίη τῶν πώλων, οὔτε τὸν ὀξὺν ἐπισπέρχει μάστιγι, οὔτε τὸν βραδὺν κατάγει ταῖς ήνίαιςο οὑξ) αὖ πάλιν τὸν ἐνδιάστροφονῆ δυσήνιον ἄνετον ἐᾷ ταῖς οἰκείαις ὁρμαῖς εἰς ’ἀταξίαν ἐκφέρεσθαι, ἀλλὰ τὸν μὲν εὐθύνει, τὸν δέ ἀνακόπτει, τοὺς δέ καθικνεῖτίιι διὰ τῆς μάστιγος, ἓως μίαν τοῖς πᾶσι τήν πρὸς τδγ δρόμον σύμπνοιαν ἐμποιήσῃ· τὸν αὑτὸν τρόπον-καὶ ὁ ἡμέτερος νοῦς ὁ τὰς τοῦ σώματος ήνίας ἐφʼ tauτὸν ἔχων, οὑτε πλεονάζοντι τῷ θερμῴ κατὰ τὸν ξαι- {in νεότητος τὰς τῆς πυρώσεως προσθήκας tm: νοήσει, οὗτε κατεψυγμένη) διὰ πάθοςῆ “dvas,” ψύχοντα καὶ τὰ μαραίνοντα πλεονάσει καὶ ἐπὶτῶν λοιπῶν ποιοτήτων ὁμοίως τῆς Γραφῆς ἀκούσεται · Ἵνα μήτε 6 τὸ πολῦ πλεονάσῃ, μήτε 6 τὸ ὀλίγον ἐλατravim] · ἀλλὰ τὸ ἐν ἐκατέρῳ ἄμετρον περικόπτων, τῆς τοῦ ἐνδέοντος προσθήκης ἐπιμελήσεται, καὶ ἐπίσης τὴν ἐφʼ ἑκάτερα τοῦ σώματος ἀχρηστίαν φυλάξεται · μήτε διʼ ὑπερβαλλούσης εὐπαθείας ἄτακτον καὶ δυσήνιον τὴν σάρκα ἑαυτοῦ ἐπασκήσας, μήτε διά τῆς ἀμέτρου κακοπαθείας νοσώδη καὶ λελυμένην καὶ ἄτονον πρὸς τὴν ἀναγκαίαν ὑπηρεσίαν παρασκευάσας · οἶκτος 6 τελειότατος τῆς ἐγκρατείας σκοπὸς, οὐκὶ πρὸς τὴν τοῦ σώματος βλέπειν κακοπάθειαν, ἁλλὰ πρὸς τὴν τῶν ψυχικῶν διακονημάτων εὐκολίαν.
Hoti ou dei pera tou deontos askein tēn enkra- Orōmen de kai tous geōrgous anamemigmenon tǭ sitǭ:6 achyron technikōs diakrinontas ' hōs an hekateron autōn eis prosēkousan chreian paralēphtheiē,:6 men eis tēn tōn anthrōpōn zōēn, to de eis kausin te hama kai eis tēn tōn alogōn trophēn. Oukoun kai ho tēs sōphrosynēs ergatēs diakrinōn tēs hēdonēs tēn chreian, hōsper achyrou ton siton, tēn men aporripsei tois alogōterois, hōn:6 telos eis kausin, ōs phēsin 6 Apostolos; tēs de chreias autēs kata:6 endeon euiaristōn metalēpsetai. Allʼ epeidē polloi epi to heteron eidos tēs ametrias katolisthēsantes, dia tēs hyperballousēs akribeias, elathon hypenantia spoudazontes tǭ idiǭ skopǭ, kai allǭ tropǭ tōn hypsēlōn te kai theioterōn tēn psychēn apostēsantes, eis tapeinas phrontidas kai ascholias katēgagon, pros ta sōmatika paratērēmata tēn dianoian hautōn klinantes; hōs mēketi autois en eleutherią. meteōroporein ton noun, kai ta anō blepein, allʼ epi to ponoun kai ōntribomenon tēs sarkos epiklinesthai ; kalōs an echoi kai toutou poieisthai tēn epimeleian, kaitas ex hekaterōn epimetrias episēs paraphylattesthai, mēte dia polysarkias katachōnnyntas ton noun, mēdʼ au palin tais epeisaktois astheneiais exitēlon hauton kai tapeinon poiein, kai pe pi. tous sōmatikous ponous ēscholēmenon o memnēsthai de tou sophou ampangelmatos, tou episēs apeirēkotos tēn te epi ta dexia kai ta enantia paratropēn. Ēkousa de tinos iatrikou ta ek tēs technēs diexiontos, hoti ek tessarōn ēmin houch homoeidōn stoicheiōn, allʼ enantiōs keimenōn, to sōma synestēke o thermon te kai psychron synkekrasthai o kai hygrou pros xēron einai tēn mixin paralogon, tę̄ dia mesou tōn syzygiōn oikeiotēti pros ta enantia synaptomenōn. Kai tini leptourgią toiautę̄ ton logon physiologōn apedeiknye, phaskōn hekastou toutōn ek diametrou pros to antikeimenon aphestōs tę̄ physei dia tēs syngeneias tōn parakeii menōn poiotētōn tois enantiois synaptesthai. Tou gar psychrou xui. tou thermou kata to ison hygrois te kai xērois enginomenōn, kai to empalin tou hygrou te kai xērou en tois thermois te kai psychrois homoiōs synistamenōno hē tōn poiotētōn tautotēs episēs tois enantiois emphainomenē, diʼ eautēs poiei tōn an; tikeimenōn tēn synodon. Alla ti moi ta kathʼ hekaston diʼ akribeias exienai, hopōs tauta kai tetmētai apʼ allēlōn tę̄ enantiōsei tēs physeōs, kai palin hēnōtai tę̄ syngeneią tōn poiotētōn allēlois synanakirnamena? Plēn ou charin tōn eirēmenōn emnēsthēmen, hoti synebouleuen o tēn tou sōmatos physin tę̄ theōrią tautę̄ katanoēsas pronoein, ōs oion te, tēs isokrae teiasę̄tōn poiotētōn en toutǭ gar einai to hygiaio nein, en tǭ mēden hypo tou eterou tōn en ēmin dynasteuesthai. Oukoun epimelēteon hēmin tēs toiautēs katastaseōs pros tēn tēs hygeias diamonēn, eiper ti alēthes hautōn o logos echei, mēdeni merei etōn xe ōn synestēkamen ē pleonasmon ē elattōsin ek tēs kata tēn diaitan anōmalias epagontes ; hōsper gar ho tou harmatos epistatēs, ei mē symphōnountōn km: statoiē tōn pōlōn, oute ton oxyn episperchei mastigi, oute ton bradyn katagei tais ēniaiso houx) au palin ton endiastrophonē dysēnion aneton eą tais oikeiais hormais eis ’ataxian ekpheresthai, alla ton men euthynei, ton de anakoptei, tous de kathikneitiii dia tēs mastigos, heōs mian tois pasi tēn pros tdg dromon sympnoian empoiēsę̄; ton hauton tropon-kai ho hēmeteros nous ho tas tou sōmatos ēnias ephʼ tauton echōn, houte pleonazonti tǭ thermǭ kata ton xai- {in neotētos tas tēs pyrōseōs prosthēkas tm: noēsei, houte katepsygmenē) dia pathosē “dvas,” psychonta kai ta marainonta pleonasei kai epitōn loipōn poiotētōn homoiōs tēs Graphēs akousetai ; Hina mēte 6 to poly pleonasę̄, mēte 6 to oligon elatravim] ; alla to en ekaterǭ ametron perikoptōn, tēs tou endeontos prosthēkēs epimelēsetai, kai episēs tēn ephʼ hekatera tou sōmatos achrēstian phylaxetai ; mēte diʼ hyperballousēs eupatheias atakton kai dysēnion tēn sarka heautou epaskēsas, mēte dia tēs ametrou kakopatheias nosōdē kai lelymenēn kai atonon pros tēn anankaian hypēresian paraskeuasas ; oiktos 6 teleiotatos tēs enkrateias skopos, ouki pros tēn tou sōmatos blepein kakopatheian, halla pros tēn tōn psychikōn diakonēmatōn eukolian.
That self-control must not be practised beyond what is fitting. We see farmers too skilfully separating the chaff mixed with the wheat, so that each may be taken for its proper use, the one for human life and the other for burning and at the same time for feeding the irrational animals. So the worker of self-control too, separating need from pleasure like wheat from chaff, will throw the one to the more irrational, whose end is burning, as the Apostle says, and will partake of the need itself, as far as is lacking, with thanksgiving. But since many, slipping into the other kind of immoderation through excessive exactness, have unawares pursued things contrary to their own aim, and, in another way withdrawing the soul from lofty and more divine things, have brought it down to lowly cares and occupations, bending their mind to bodily observances, so that their mind no longer travels aloft in freedom and looks to the things above, but is bent toward what is suffering and worn out in the flesh, it would be well to take care of this too, and to guard equally against excesses on either side, neither burying the mind under fleshiness nor again making it faint and lowly by self-inflicted weaknesses and occupied with bodily pains, but remembering the wise precept that forbids equally deviation to the right and to the opposite side. I heard a physician going through the teachings of his art, that our body is composed of four elements not of the same kind but opposed: hot and cold are blended, and the mixture of moist with dry is paradoxical, the opposites being joined by the affinity of the pairs between them. And he showed the account by a fine natural argument, saying that each of these, standing diametrically apart from its opposite by nature, is joined to its opposites through the kinship of the qualities lying beside it. For since cold and hot occur equally in moist and dry things, and conversely moist and dry exist alike in hot and cold things, the sameness of qualities appearing equally in the opposites produces by itself the meeting of contraries. But why should I go through each detail exactly, how these are both separated from one another by the opposition of their nature and again united, blended with one another by the kinship of their qualities? The reason I mentioned these things is that the one who had understood the nature of the body by this study advised taking care, as far as possible, of the equal balance of the qualities; for health consists in this, in nothing in us being dominated by another. We must take care, then, of such a state for the preservation of health, if their account has any truth, bringing neither excess nor deficiency to any part of which we are composed by irregularity of diet. For as the driver of a chariot, if his horses do not run together in agreement, neither whips on the swift one with the lash nor holds back the slow one with the reins, nor again lets the one that turns aside or is hard to rein run off into disorder by its own impulses, but straightens one, checks another, and touches others with the whip, until he produces one agreement in all of them for the race: in the same way our mind too, holding the reins of the body, will not add the fuel of burning to the heat when it abounds in the time of youth, nor will it increase the cooling and withering things when the body is chilled by disease or age, and so with the other qualities; it will listen to Scripture: so that “he who has much may not have too much, nor he who has little too little.” Rather, cutting off the immoderation on either side, it will take care of adding what is lacking, and will guard equally against making the body useless in either direction, neither training its flesh to be disorderly and hard to rein by excessive comfort, nor making it sickly and slack and unable for necessary service by immoderate hardship. For the most perfect aim of self-control is to look not to the ill-treatment of the body but to the ease of the soul’s ministries.
Chapter 23
23PG 46:405b–409c
Ὀτι ’ὁμοίως ἐναντιοῦται τῇ ψυχῇ πρὸς τὴν τε· ἐεέᾶῗὲν, ἡ τε πολυσαρκίά καὶ ’ἦῦμὲτρος κακοε- Τὰ δὲ καθʼ ἕκαστον, ὅπως τε χρὴ βιοτεύειν τὸν ἐν φιλοσοφίᾳ ταύτῃ ζῇν προελόμενον, καὶ τίνα φυλάττεσθαι, καὶ τίσιν ἐπιτηδεύμασιν ἀσκεῖν ἐαυτὸν, ἐγκρατείας μέτρα, καὶ διαγωγῆς τρόπον, καὶ πάντα τὸν ἐπιβάλλοντα τῷ τοιούτῳ σκοπῷ βίον, ὅτῳ φίλον διʼ ἀκριβείας μαθεῖν, εἰσὶ μὲν καὶ ἔγγραφοι διδασκαλίαι ταῦτα διδάσκουσαι· ἐνεργεστέρα δὲ τῆς ἐκ τῶν λόγων διδαχῆς ἠ διὰ τῶν ἔργων ἐστιν ὑφήγησις· καὶ οὐδεμία πρόσεστι δυσκολία τῷ προστάγματι, ὡς δεῖν ἦ μακρὰν ὁδοιπορίαν,ἢ ναυτιλίαν πολλὴν ὑποστάντας, ἐπιτυχεῖν τοῦ παιδεύοντοςο ἀλλʼ ἐγγύς σου τὸ ῥῆμα, φησιν 6 Ἀπόστολος · ἀπὸ τῆς ἐστίας ἡ χάριςʼ ἐνταῦθα τὸ τῶν ἀγαθῶν ἐργαστήριον, ἐν ᾧ τὸ ἀκρότατον si}; ἀκριβείας ὁ τοιοῦτος βίος προῖὼν ἐκκεκαθαρται καὶ πολλή ἐστιν ἐξουσία καὶ σιωπώντων ἐνταῦθα καὶ φθεγγομένων τὴν οὐράνιον ταύτην πολιτείαν διὰ τῶν ἔργων διδάσκεσθαι ο ἐπεὶ καὶ πᾶς λόγος δίχα τῶν ἔργων θεωρούμενος, κᾶν ὄτι μάλιστα κεκαλλωπισμένος τύχῃ, εικόνι ἔοικεν ἀψύχῳ, ἐν βαφαῖς καὶ χρώμασιν εὐανθῆ τινα χαρακτῆρα προδεικνυούσῃ ο 6 δὲ ποιῶν καὶ διδάσκων, καθώς πού φησι τὸ Εὐαγγέλιον, οὗτος ἀληθῶς ζῶν ἐστιν ἄνθρωπος, καὶ ὡραῖος τῷ κάλλει, καὶ ἐνεργὸς, καὶ κινούμενος. Οὐκοῦν τούτῳ προσφοιτητέον ἐστὶ τὸν μέλλοντα κατὰ τδν ἐροῦντα λόγον τῆς παρθενίας ἀνθέξεσθαι · καθάπερ γάρ 6 φωνὴν ἔθνους τινὸς ἐκμαθεῖν προθυμούμενος, οὐκ ἔστιν αὒτάρκης ἐαυτῷ διδάσκαλος, ἀλλὰ παρά τῶν ἐπισταμένων παιδεύεται, καὶ οὕτω γίνεται τοῖς ἀλλογλώσσοις ὁμόφωνος. Οὕτως οἴμαι καὶ τοῦ βίον τούτου μὴκατὰ τὴν ἀκολουθίαν προϊόντος τῆς φύσεως, ἀλλʼ ἀπεξενωμένου τῇ καινότητι τῆς διαγωγῆς, μὴ ἄλλως τινὰ μαθεῖν τὴν ἀκρίβειαν, ἥ παρὰ τοῦ κατωρθωκότος χειραγωγού μενον · καὶ τὰ ἄλλα δὲ πάντα ὅσα κατά τδν βίον ἐπιτηδεύομεν, μᾶλλον κατορθωθείη τῷ μετιόντι, εί παρά διδασκάλοις τις ἐκάστου τῶν σπουδαζομένων ἐκμάθοι τὴν ἐπιστήμην, flet ἀφʼ ἐαυτοῦ κατεπιχειροίη τοῦ πράγματος· οὐ γὰρ ἐναργές ἐστι τὸ ἐπιτήδευμα τοῦτο, ὥστε κατʼ ἀνάγκην ἑαυτοῖς ἐπιτρέπειν τῶν λυσιτελούντων τήν κρίσιν · ὅτε δὴ καὶ τὸ κατατολμᾷν τῆς τῶν ἀγνοουμένων πείρας οὐκ ἔξω κινδύνου καθίσταται. Καθάπερ δὲ τὴν ἰατρικὴν πρότερον ἀγνοουμένην διὰ τῆς πείρας ἐξ· εῦρον οί ἄνθρωποι, παρατηρήμασί τισι κατʼ ὀλίγον ἐκκαλυφθεῖσαν, ὥστε καὶ τὸ ὠφελοῦν καὶ τὺ βλάπτον διά τῆς τῶν πεπειραμένων μαρτυρίας ἐπιγνωσθὲν. οὕτως είς τὸν τῆς τέχνης λόγον παραληφθῆναι, καὶ παράγγελμα πρὸς τὸ μέλλον τὸ παρατηρηθέν τοῖς προλαβοῦσι γίνεσθαι ο νῦν δέ ὁ πρὸς τὴν τέχνην ταύτην ἐσπουδακὼς, οῦκ ἔχει ἀνάγκην τῇ καθʼ ἐαυτὸν πείρα διαγινῴσκειν τῶν φαρμάκων τὴν δύναμιν, είτε δηλητήριον, εἴτε ἀλεξιτήριόν τί ἐστιν υ ἀλλά τὰ. ἐγνωσμένα παρʼ ἐτέρων μαθὼν, αὐτὸς τὴν τέχνην κατώρθωσε τὸν αὑτὸν τρόπον καὶ τῆς τῶν ψυχῶν ἰατρικῆς, τῆς φιλοσοφίας λέγω, διʼ ἦς παντὸς πάθους τοῦ τῆς ψυχῆς ἁπτομένου τὴν θεραπείαν μανθάνομεν, οὐκ ἐστιν ἀνάγκη στοχασμοίς τισι καὶ ὑπονοίαις μετιέναι τὴν ἐπιστήμην, ἀλλʼ ἐξουσία πολλὴ τῆς μαθήσεως παρά τοῦ διὰ μακρᾶς τε καὶ πολλῆς τῆς πείρας κτησαμένου τὴν ἕξιν. Ἐστι μὲν γὰρ ὡς ἐπὶ τὸ πολὺ καὶ ἐπὶ παντὸς πράγματος σύμβουλος ή νεότης, καὶ οὐκ ἄν τις εὖροι ῥαδίως κατωρθωμένον τι τῶν σπουδῆς ἀξίων, ᾧ μὴ πολιὰ συμπαρελήφθη πρὸς κοινωνίαν τοῦ σκέμματος· ὃσῳ δέ μεῖζον τῶν λοιπῶν ἐπιτηδευμάτων ό προκείμενος τοῖς μετιοῦσίν ἐστι σκοπὸς, τοσούτῳ καὶ μᾶλλον προνοητέον ἡμῖν τῆς ἀσφαλείας ἐστίν. Ἐπὶ μὲν γὰρ τῶν λοιπῶν ἡ νεότης ού κατά λόγον διοικουμένη είς χρήματα πάντως τὴν ζημίαν ἠνεγκεν, ἦ τινος κοσμικῆς περιφανείας, ἢ καὶ ἀξιώματος ἐκπεσεῖν κατηνάγκασεν ἐπὶ δὲ τῆς μεγάλης τε καὶ ὑψηλῆς ταύτης ἐπιθυμίας, οὐ χρήματα τὸ κινδυνευόμενόν ἐστιν, ούδέ δόξα κοσμικὴ καὶ ἐφήμερος, οὐδʼ ἀλλο τι τῶν ἔξωθεν ἡμῖν παρεπομένων, ὧν καὶ κατὰ γνώμην, καὶ ὡς ἑτέρως διοικουμένων ὀλίγος τοῖς σωφρονοῦσιν ὁ λόγος· ἀλλʼ αὐτῆς ἅπτεται τῆς ψυχῆς ή ἀβουλία, καὶ ὁ κίνδυνος τῆς τοιαύτης ζημίας ἐστὶν, οὐ τὸ ἄλλο τι ζημιωθῆναι, οὗ τυχὸν καὶ δυνατὴ φαίνεται ὴ ἐπανάληψις, ἀ)λά τὸ, αὑτὸν ἀπολέσθαι καὶ ζημιωθῆναι τὴν ψυχὴν τὴν ἰδίαν. Ὀ μὲν γὰρ τὴν πατρῴαν καταναλώσας οὐσίαν, οὐκ ἀπελπίζει τυχὸν ἐπινοίαις τισὶ πάλιν ἐπὶ τήν ἀρχαίαν ἐπανελθεῖν εὐπορίαν, ἕως ἂν ἐν τοῖς ζῶσιν ὁ δὲ τῆς ζωῆς ταύτης ἐκπεσὼν, πᾶσαν ἐλπίδα τῆς πρὸς τὸ κρεῖττον μεταβολῆς συναφῄρηται. Οὐκοῦν ἐπειδὴ νέοι ἔτι καὶ ἀτελεῖς τὴν διάνοιαν οί πολλοὶ τῆς παρθενίας ἀντι· λαμβάνονται, τοῦτο πρὸ πάντων αὐτοῖς ἐπιτηδευτέον ἂν εἴη, τὸ ζητῆσαι τῆς ὁδοῦ ταύτης καθηγούμενόν τε καὶ διδάσκαλον ἀγαθὸν, που διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, ἀνοδίας τινάς καὶ πλάνας ἑαυτοῖς ἀπὸ τῆς εὐθείας καινοτομήσωσιν. Ἀγαθοὶ γὰρ δύο ὺπέρ τὸν ἕνα, φησὶν ὁ Ἐκκλησιαστήςε εὐκαταγώνιστος δέ ὁ εἷς τῷ ἐχθρῷ τῷ κατά τὰς θείας ὁδοὺς ἐνεδρεύοντι καὶ ὅντως ι Οὐαὶ τῷ ἐνὶ ὅταν πέσῃ, ὅτι οὐκ ἔχει τὸν ἀνορθοῦντα. ι Ἤδη γάρ τινες ὁρμῇ μὲν δεξιᾷ πρὶς τὴν τοῦ σεμνοῦ βίου ἐπιθυμίαν ἐχρῄσαντσ ὡς δὲ ὁμοῦ τῷ προελέσθαι, καὶ τῆς τελειότητφς ἐφʼ ιον αιξρὰμενοι, ἑτέρῳ πτώματι διὰ τοῦ τύφου ύπεσκελίσθησαν, διά τινος φρενοβλαβείας ἑαυτοὺς ἐξαπατήσαντες ἐκεῖνο ἡγεῖσθαι καλὸν, ἐφʼ ὅπερ αὐτῶν η διάνοια paen. Ἐκ τούτων εἰσὶν οἱ παρά τῆς σοφίας ὀνομασθέντες ἀεργοὶ, οί τάς ὁδοὺς αὐτῶν ἀκάνθαις στρώσαντες ο οἱ βλάβην ἡγούμενοι τῆς ψυχῆς τὴν περὶ τὰ ἔργα τῶν ἐντολῶν προθυμίαν ο οἱ παραγραψάμενοι τὰς ἀποσωλικάς παραινέσεις, καὶ μὴ τὸν ῐδιον ἄρτον εὐσχημόνως ἐσθίοντες, ἀλλά τῷ ἀλλοτρίῳ προστετηκότες, τέχνην βίου τὴν ἀργίαν ποιούμενοι · ἐντεῦθεν οί ὲνυπνιάσταὶ, οί τὰς ὲκ τῶν ὀνείρων ἀπάτας πιστοτέρας τῶν εύαγγελικῶν διδαγμάτων ποιούμενοι, καὶ ἀποκαλύψεις τὰς φαντασίας προσαγορεύοντες (ἀπὸ τούτων εἰσὶν οί ὲνδύνοντες εἰς τάςνοίκίαςγ καὶ πάλιν ἄλλοι οἱ τὸ άμικτόν τε καὶ θηριῶδες ἀρετὴν νομίζοντες, οὐδὲ τῆς μακροθυμίας τε καὶ ταπεινοφροσύνης τὸν καρπὸν ἐπιστάμενοι. Καὶ τίς ἂν διεξέλθοι πάντα τὰ τοιαῦτα πτώματα, είς ὅσα ἐκφέρεται, τῷ μὴ θέλειν τοῖς κατά Θεὸν εὐδοκιμοῦσι προστίθεσθαι; Ἐκ τούτων γὰρ ἔγνωμεν καὶ τοὺς τῷ λιμῷ μέχρι θανάτου ὲγκαρτεροῦντας, ὡς τοῦ Θεοῦ ταῖς τοιαύταις εὐαρεστουμένου θυσίαιςʼ καὶ πάλιν ἄλλους ὲκ διαμέτρου πρὸς τὸ ἐναντίον ἀποστατήσαντας ο οἳ μέχρις ὀνόματος τὴν ἀγαμίαν ἐπιτηδεύσαντες, οὐδὲν διαφέρουσι τοῦ κοινοῦ βίου ο οὐ μόνον τῇ η γαστρὶ τὰ πρὸς ἡδονὴν χαριζόμενοι, ἀλλά γυναιξὶ κατά τὸ φανερὸν συνοικοῦντες, καὶ ἀδελφότητα τὴν τοιαύτην συμβίωσιν ὀνομάζοντες, ὡς δὴ τὴν πρὸς τὸ χεῖρον ὑπόνοιαν ὀνόματι σεμνοτέρῳ περικαλύπτοντες. Διʼ ὧν καὶ σφόδρα τὸ σεμνὸν τοῦτο καὶ καθαρὸν ἐπιτήδευμα βλασφημεῖται παρὰ τῶν ἔξωθεν,
Oti ’homoiōs enantioutai tę̄ psychę̄ pros tēn te; eeeaïen, hē te polysarkia kai ’ēumetros kakoe- Ta de kathʼ hekaston, hopōs te chrē bioteuein ton en philosophią tautę̄ zę̄n proelomenon, kai tina phylattesthai, kai tisin epitēdeumasin askein eauton, enkrateias metra, kai diagōgēs tropon, kai panta ton epiballonta tǭ toioutǭ skopǭ bion, hotǭ philon diʼ akribeias mathein, eisi men kai engraphoi didaskaliai tauta didaskousai; energestera de tēs ek tōn logōn didachēs ē dia tōn ergōn estin hyphēgēsis; kai oudemia prosesti dyskolia tǭ prostagmati, hōs dein ē makran hodoiporian,ē nautilian pollēn hypostantas, epitychein tou paideuontoso allʼ engys sou to rhēma, phēsin 6 Apostolos ; apo tēs estias hē charisʼ entautha to tōn agathōn ergastērion, en hǭ to akrotaton si}? akribeias ho toioutos bios proiōn ekkekathartai kai pollē estin exousia kai siōpōntōn entautha kai phthengomenōn tēn ouranion tautēn politeian dia tōn ergōn didaskesthai o epei kai pas logos dicha tōn ergōn theōroumenos, kan oti malista kekallōpismenos tychę̄, eikoni eoiken apsychǭ, en baphais kai chrōmasin euanthē tina charaktēra prodeiknyousę̄ o 6 de poiōn kai didaskōn, kathōs pou phēsi to Euangelion, houtos alēthōs zōn estin anthrōpos, kai hōraios tǭ kallei, kai energos, kai kinoumenos. Oukoun toutǭ prosphoitēteon esti ton mellonta kata tdn erounta logon tēs parthenias anthexesthai ; kathaper gar 6 phōnēn ethnous tinos ekmathein prothymoumenos, ouk estin autarkēs eautǭ didaskalos, alla para tōn epistamenōn paideuetai, kai houtō ginetai tois alloglōssois homophōnos. Houtōs oimai kai tou bion toutou mēkata tēn akolouthian proïontos tēs physeōs, allʼ apexenōmenou tę̄ kainotēti tēs diagōgēs, mē allōs tina mathein tēn akribeian, hē para tou katōrthōkotos cheiragōgou menon ; kai ta alla de panta hosa kata tdn bion epitēdeuomen, mallon katorthōtheiē tǭ metionti, ei para didaskalois tis ekastou tōn spoudazomenōn ekmathoi tēn epistēmēn, flet aphʼ eautou katepicheiroiē tou pragmatos; ou gar enarges esti to epitēdeuma touto, hōste katʼ anankēn heautois epitrepein tōn lysitelountōn tēn krisin ; hote dē kai to katatolmąn tēs tōn agnooumenōn peiras ouk exō kindynou kathistatai. Kathaper de tēn iatrikēn proteron agnooumenēn dia tēs peiras ex; euron oi anthrōpoi, paratērēmasi tisi katʼ oligon ekkalyphtheisan, hōste kai to ōpheloun kai ty blapton dia tēs tōn pepeiramenōn martyrias epignōsthen. houtōs eis ton tēs technēs logon paralēphthēnai, kai parangelma pros to mellon to paratērēthen tois prolabousi ginesthai o nyn de ho pros tēn technēn tautēn espoudakōs, ouk echei anankēn tę̄ kathʼ eauton peira diaginǭskein tōn pharmakōn tēn dynamin, eite dēlētērion, eite alexitērion ti estin y alla ta. egnōsmena parʼ eterōn mathōn, autos tēn technēn katōrthōse ton hauton tropon kai tēs tōn psychōn iatrikēs, tēs philosophias legō, diʼ ēs pantos pathous tou tēs psychēs haptomenou tēn therapeian manthanomen, ouk estin anankē stochasmois tisi kai hyponoiais metienai tēn epistēmēn, allʼ exousia pollē tēs mathēseōs para tou dia makras te kai pollēs tēs peiras ktēsamenou tēn hexin. Esti men gar hōs epi to poly kai epi pantos pragmatos symboulos ē neotēs, kai ouk an tis euroi rhadiōs katōrthōmenon ti tōn spoudēs axiōn, hǭ mē polia symparelēphthē pros koinōnian tou skemmatos; hosǭ de meizon tōn loipōn epitēdeumatōn o prokeimenos tois metiousin esti skopos, tosoutǭ kai mallon pronoēteon hēmin tēs asphaleias estin. Epi men gar tōn loipōn hē neotēs ou kata logon dioikoumenē eis chrēmata pantōs tēn zēmian ēnenken, ē tinos kosmikēs periphaneias, ē kai axiōmatos ekpesein katēnankasen epi de tēs megalēs te kai hypsēlēs tautēs epithymias, ou chrēmata to kindyneuomenon estin, oude doxa kosmikē kai ephēmeros, oudʼ allo ti tōn exōthen hēmin parepomenōn, hōn kai kata gnōmēn, kai hōs heterōs dioikoumenōn oligos tois sōphronousin ho logos; allʼ autēs haptetai tēs psychēs ē aboulia, kai ho kindynos tēs toiautēs zēmias estin, ou to allo ti zēmiōthēnai, hou tychon kai dynatē phainetai ē epanalēpsis, a)la to, hauton apolesthai kai zēmiōthēnai tēn psychēn tēn idian. O men gar tēn patrǭan katanalōsas ousian, ouk apelpizei tychon epinoiais tisi palin epi tēn archaian epanelthein euporian, heōs an en tois zōsin ho de tēs zōēs tautēs ekpesōn, pasan elpida tēs pros to kreitton metabolēs synaphę̄rētai. Oukoun epeidē neoi eti kai ateleis tēn dianoian oi polloi tēs parthenias anti; lambanontai, touto pro pantōn autois epitēdeuteon an eiē, to zētēsai tēs hodou tautēs kathēgoumenon te kai didaskalon agathon, pou dia tēn agnoian tēn ousan en autois, anodias tinas kai planas heautois apo tēs eutheias kainotomēsōsin. Agathoi gar dyo yper ton hena, phēsin ho Ekklēsiastēse eukatagōnistos de ho heis tǭ echthrǭ tǭ kata tas theias hodous enedreuonti kai hontōs i Ouai tǭ eni hotan pesę̄, hoti ouk echei ton anorthounta. i Ēdē gar tines hormę̄ men dexią pris tēn tou semnou biou epithymian echrę̄sants hōs de homou tǭ proelesthai, kai tēs teleiotētphs ephʼ ion aixramenoi, heterǭ ptōmati dia tou typhou ypeskelisthēsan, dia tinos phrenoblabeias heautous exapatēsantes ekeino hēgeisthai kalon, ephʼ hoper autōn ē dianoia paen. Ek toutōn eisin hoi para tēs sophias onomasthentes aergoi, oi tas hodous autōn akanthais strōsantes o hoi blabēn hēgoumenoi tēs psychēs tēn peri ta erga tōn entolōn prothymian o hoi paragrapsamenoi tas aposōlikas paraineseis, kai mē ton idion arton euschēmonōs esthiontes, alla tǭ allotriǭ prostetēkotes, technēn biou tēn argian poioumenoi ; enteuthen oi enypniastai, oi tas ek tōn oneirōn apatas pistoteras tōn euangelikōn didagmatōn poioumenoi, kai apokalypseis tas phantasias prosagoreuontes (apo toutōn eisin oi endynontes eis tasnoikiasg kai palin alloi hoi to amikton te kai thēriōdes aretēn nomizontes, oude tēs makrothymias te kai tapeinophrosynēs ton karpon epistamenoi. Kai tis an diexelthoi panta ta toiauta ptōmata, eis hosa ekpheretai, tǭ mē thelein tois kata Theon eudokimousi prostithesthai? Ek toutōn gar egnōmen kai tous tǭ limǭ mechri thanatou enkarterountas, hōs tou Theou tais toiautais euarestoumenou thysiaisʼ kai palin allous ek diametrou pros to enantion apostatēsantas o hoi mechris onomatos tēn agamian epitēdeusantes, ouden diapherousi tou koinou biou o ou monon tę̄ ē gastri ta pros hēdonēn charizomenoi, alla gynaixi kata to phaneron synoikountes, kai adelphotēta tēn toiautēn symbiōsin onomazontes, hōs dē tēn pros to cheiron hyponoian onomati semnoterǭ perikalyptontes. Diʼ hōn kai sphodra to semnon touto kai katharon epitēdeuma blasphēmeitai para tōn exōthen,
That fleshiness and immoderate hardship alike oppose the soul in its pursuit of perfection. As for the details, how one who has chosen to live in this philosophy must live, what he must guard against, by what practices he must train himself, the measures of self-control, the manner of conduct, and the whole life that belongs to such an aim, for whoever wishes to learn them exactly there are written teachings that teach these things. But guidance by deeds is more effective than teaching by words. And there is no difficulty attached to the precept, as though one had to undertake a long journey or a great voyage to find the teacher; but “the word is near you,” as the Apostle says. The grace is from our own hearth; here is the workshop of good things, in which such a life, advancing to the summit of exactness, has been thoroughly purified; and there is every opportunity here, both for the silent and for the speaking, to be taught this heavenly way of life by deeds. For every word seen apart from deeds, however finely adorned it may be, is like a lifeless picture showing some blooming figure in tints and colours; but he who does and teaches, as the Gospel says somewhere, is truly a living man, beautiful in his comeliness, active and moving. To him, then, one who is going to hold to virginity according to the right rule should resort. For as one eager to learn the language of some nation is not a sufficient teacher for himself, but is taught by those who know it, and so comes to speak the same language as those of another tongue, so, I think, since this life does not proceed according to the sequence of nature but is set apart by the novelty of its conduct, one cannot learn its exactness otherwise than by being led by the hand by one who has achieved it. And all the other things we pursue in life would be better achieved by the one who pursues them if he learned the knowledge of each pursuit from teachers rather than attempting the matter by himself; for this pursuit is not so evident that we must necessarily trust ourselves with the judgment of what is profitable, especially since venturing on the experience of what is unknown is not without danger. As people discovered medicine, formerly unknown, by experience, uncovering it little by little by certain observations, so that what is beneficial and what is harmful, recognized by the witness of those who had tried them, was so taken into the account of the art, and what had been observed by those before became a precept for the future; and now one who studies this art does not need to determine by his own experiment the power of drugs, whether something is poisonous or an antidote, but, having learned what was known from others, he masters the art himself: in the same way, in the medicine of souls, I mean philosophy, through which we learn the cure of every passion that touches the soul, there is no need to pursue the knowledge by conjectures and surmises, but there is every opportunity of learning from one who has acquired the habit through long and much experience. For youth is for the most part, and in every matter, a bad counsellor, and one would not easily find anything worthy of zeal achieved in which grey hairs were not taken into partnership in the deliberation. And the greater the aim set before those who pursue it compared with other pursuits, the more must we take care for safety. For in other matters youth, not governed by reason, brings loss only in money, or forces one to fall from some worldly distinction or rank; but in this great and lofty desire it is not money that is at risk, nor worldly and fleeting glory, nor anything else of what accompanies us from outside, about which, whether they go as we wish or otherwise, the sensible care little; rather, the folly touches the soul itself, and the danger of such loss is not losing something else, of which recovery may perhaps be possible, but losing oneself and suffering the loss of one’s own soul. For one who has squandered his father’s property does not perhaps despair of returning by some means to his former prosperity while he is among the living; but one who has fallen from this life has lost together with it every hope of a change for the better. Since, then, most take up virginity while still young and immature in mind, this above all should be practised by them: to seek a good guide and teacher on this road, lest through the ignorance that is in them they invent for themselves trackless ways and wanderings from the straight path. For “two are better than one,” says Ecclesiastes; and the one alone is easily overcome by the enemy who lies in wait on the divine ways; and truly, “woe to him who is alone when he falls, for he has no one to raise him up.” For already some have made a good start toward the desire for the holy life, but, as if they had grasped perfection at the moment of choosing, have been tripped up by another fall through pride, deceiving themselves by a kind of derangement into thinking good whatever their mind inclined to. Of these are those whom Wisdom names idle, who strew their ways with thorns; who think zeal for the works of the commandments harmful to the soul; who have set aside the apostolic exhortations and, not eating their own bread decently but clinging to another’s, make idleness their trade of life. From these come the dreamers, who make the illusions of dreams more trustworthy than the teachings of the Gospel and call their fancies revelations. From these are those who creep into houses; and again others who think unsociability and savagery to be virtue, not knowing the fruit of long-suffering and humility. And who could go through all the falls into which people are carried by not being willing to attach themselves to those approved according to God? For from these we have known also those who persevere in fasting to the point of death, as though God were pleased with such sacrifices; and again others who have deserted to the diametrically opposite side, who practise celibacy only in name and differ in nothing from the common life: not only gratifying their belly with what gives pleasure, but openly living with women and calling such cohabitation a brotherhood, as if covering the suspicion of the worse with a more respectable name. Through them this holy and pure pursuit is greatly blasphemed by those outside …
Chapter 24
24PG 46:409c–416a
[ου μαθεῖν Ὀτι χρὴ τὸν τὴν _dxp[_68tar τοᾷ β ,βούῖἷόίιενοη παρὰ τοῦ κατορθώσαντος διδάσκεσθαι. Οὐκοῦν λυσιτελὲς ἂν εἴη μὴ νομοθετεῖν ἑαυτοῖς τοὺς νέους τὴν τοῦ βίου τούτου ὀδόνο ού γὰρ ἐπιλέλοιπε τὴν ζωην ἡμῶν τὰ τῶν ἀγαθῶν ὑποδείγματα ἀλλά καὶ σφόδρα-νῦν, είπερ ποτὲ, ἡ σεμνότης ἦν· θησε, καὶ ἑπιγξωριάζει τῷ βίῳ ἡμῶν, πρὸς τὸ ἀκρό τατον ταῖς κατʼ ὀλίγον προσθήκαις ἀκριβωθεῖσαʼ ἧς ἔξεστι μετασχεῖν τὸν τοῖς τοιούτοις ῐχνεσι περιπατοῦντα, καὶ τῆς ὀσμῆς τοῦ μύρου τούτου κατόπιν ἑπόμενον, τῆς εὐωδίας τοῦ Χριστοῦ ἀναπίμπλασθαι. Καθάπερ γὰρ μιᾶς ὲξαφθείσης λαμπάδος, είς πάντας τοὺς προσεγγίζοντας λύχνους ἡ τῆς φλογὸς διάδοσις γίνεται, οὔτε τοῦ πρώτου φωτὸς ἐλαττουμένου, καὶ τοῖς διὰ μεταλήψεως φωτιζομένοις κατά τὸ ἴσον προσγινομένου · οὕτω καὶ ἡ τοῦ βίου τούτου σεμνότης ἀπὸ τοῦ κατωρθωκότος αὐτὴν ἐπὶ τούς προσεγ. γίζοντας διαδίδοται· ἀληθὴς γὰρ ό προφητικὺς λόγος, τὸν μετὰ όσίου καὶ eoeo» καὶ ὲκλεκτοῦ διάγοντα, τοιοῦτον γίνεσθαι. El δὲ ζητεῖς τά γνωρίσματα, διʼ ὧν ούκ ἐστιν ἁμαρτεῖν τοῦ ἀγαθοῦ ύποδείγματος, εύκολοςή ὑπογραφή. Ἐὰν ῐδῃς βίον ἀνδρὸς ἐν μέσῳ θανάτου καὶ ζωῆς ἑστῶτα τὸ ἑκατέρωθεν χρήσιμον είς φιλοσοφίαν αἱρούμενον, οὔτε τὸ ἄπρακτον τοῦ θανάτου καταδεχόμενον ὲν τῇ περὶ τὰς ἐντολὰς προθυμίᾳ, οὔτε ὅλῳ τῷ ποδὶ ἐπὶ τῆς ζωῆς βεδηκᾶτα διά τὴν τῶν κοσμικῶν ἐπιθυμιῶν ἀλλοτρίωσιν, ὲν οἷς μὲν σαρκὸς ζωὴ δοκιμάζεται, τῶν νεκρῶν ἀπρακτότερον μὲνοντα, πρὸς δὲ τά τῆς ἀρετῆς ἔργα, διʼ ὧν οἱ τῷ πνεύματι ζῶντες ὲπιγινώσκονται, ἀληθῶς ἔμψυχον καὶ ἐνεργὸν καὶ ίσχύοντα, πρὸς τοῦτον βλέπε τὸν κα· νόνα τού βίου· οὖτος ἔστω σοι σκοπός τῆς θείας ζωῆς, καθάπερ τοῖς κυβερνήταις οί ἀειφανείς τῶν ἀστέρων, μίμησαι τούτου καὶ πολιὰν, καὶ νεότητα · μᾶλλον δὲ μίμησαι αὐτοῦ τὸ ὲν μειρακίῳ γῆρας, καὶ τὴν ὲν τῷ γήρᾳ νεότητα ° οὔτε γὰρ τὸ ῥωμαλέον αύτοῦ τῆς ψυχῆς δραστήριον ήδη πρὸς γῆρας ἐπικλιθείσης τῆς ἡλικίας ό χρόνος ἠμαύρωσεν, οὔτε ή νεό της ἐνεργὴς ἦν ὲν οἷς νεότης ἐνεργὴς γνωρίζεται ἀλλά τις ἦν μίξις θαυμαστὴ τῶν ἐναντίων ὲν ἑκατέρα ἡλικίᾳ, μᾶλλον ὑπαλλαγή τῶν ἰδιωμάτων. Ἐν γήρᾳ μὲν τῆς δυνάμεως πρὸς τὸ ἀγαθόν νεαζούσης, εν μειρακίῳ δὲ τῆς νεότητος πρὸς τὸκακδν ἀπρακτούσης. Εἰ δὲ καὶ τοὺς ἔρωτας τῆς ἡλικίας ἐκείνης mξητήσεις, μίμησαι τὸ σφοδρὸν καὶ διάπυρον τοῦ θείου τῆς σοφίας ἔρωτος, ᾧ ἐκ νηπίας cuneatim}? μέχρι γήρως διήρκεσεν. El δὲ ἀδυνατεῇς πρὸς αὐτὸν ὀρᾷν, καθάπερ πρὸς τὸν ήλιον oi. τοὺς ὀφθαλμοὺς ἐμπαθέστεροι· σὺ δὲ ἀπόβλεψον εἰς τὸν ὐπʼ αὐτῷ τεταγμένον τῶν ἁγίων χορὸν, τοὺς πρὸς μίμησιν τῶν καθʼ ἡλικίαν γενομένων τῷ βίῳ λάμποντας. Τοῦτον τέθεικε σκοπὸν ό Θεὸς τῇ ἡμετέρᾳ ζωῇ. Ἐν οἷς πολλοὶ ταῖς ἡλικίαις νεάξοντες, ἐν τῷ καθαρῷ τῆς σωφροσύνης ὲπολιῶθησαν. φθάσαντες τῷ λογισμῷ τὸ γῆρας, καὶ τῷ τρόπῳ παρελθόντες τὸν χρόνον οἳ τὸν τῆς σοφίας ἔρωτα μόνον ἐγνώρισαν, οὐχ ὅτι φύσεως ἑτέρως εῐχον (ὲν ἅπασι γάρ ὴ σὰρξ ἐπιθυμεῖ κατά τοῦ πνεύματος), ἀλλʼ ἐπειδὴ καλῶς fixo-acati τοῦ εἰπόντος, ὅτι ή σωφροσύνη ξύλον ἐστὶ ζωῆς πᾶσι τοῖς ἀντεχομένοις αὐτῆς · ἐπὶ τούτου τοῦ gulae}??? τῆς ζωῆς κλύδωνα ῶσπερ ἐπὶ σχεδίας τινὸς διαπλεῖ· σαντες, είς τὸν λιμένα τοῦ θελήματος τοῦ Θεοῦ καθωρμίσθησαν. Καὶ νῦν ἐν εὐδίᾳ καὶ γαλήνῃ τήν ψνς ἀκύμαντον ἔχουσι, μακαριστοὶ τῆς εύπλοϊαςξοξ τὸ, καθʼ ἑαυτοὺς τῆςάγαθῆς ίλπίδος s ὥπερ ὲ,ξεί τινος ἀσφαλοῦς ἀγκύρας βεβαιωσάμενοι, πόῤῥω των κυμάτων τῆς ταραχῆς ᾐτρεμοῦντες, καθάπερ τούς τινας ἀπὸ ύψηλῆς φρυκτωρίας ν Ϋτὴν τῶξ βίων λαμπρότητα τοῖς ἑπομένοις προέθηδαψ ἔχομεν ὃν ἀποβλέποντες ἀσφαλῶς τὸν xliii: τῶν πειρασμῶν διαφυγεῖνᾸΙΤί μοι ποὶυπραγμὲζξῖέἓ τινες τῶνταῦτα διανοηθέντωλθ ἡττήθηέανῗ καὶεέ ςοῦτο ἁπογινώσκεις ὡς ἀμηχάνου τοῦ πράγματκὶ Πρὸς τὸν κατωρθωκότα βλέπε, atati. θαρῥῶν κατατόλμησον τῆς ἀγαθῆς ναυτιλίας τῇ ἐπιπνοίᾳ τοῦ ἁγίου ἓνεύματος, ὑπο κυβερνήτῃ τῷ Χριστῷ ὲν τῷ πηδαλίῳ τῆς εὐφροσύνης εὐθυνόμενος. Οὐδὲ γάρ oi καταβαίνοντες εἰς θάλασσαν ἐν πλοίοις, καὶ ποιοῦντες ὲργασίαν ἐν ὕδασι πολλοῖς, τὸ συμβάν τινι ναυάγιον κώλυμα τῶν ἐλπίδων πεποίηνται · ἀλλά τὴν ἀγαθὴν ἐλπίδα ἑαυτῶν προβαλλόμενοι, ἐπὶ τὸ πέρας τοῦ κατεορθὼματος σπεύδουσιν. Ἦ οὐχὶ πάντων ἀτοπώτατον ἂν εἴη, τὸ μὲν σφαλῆναι τινα ὲν τῷ ἠκριβωμένῳ πονηρδν τίθεσθαι, ὅλον δὲ τὸν βίον καταγηρῶντας ὲν σφάλμασιν ἄμεινον ἡγεῖσθαι βουλεύεσθαι ; Ei γὰρ δεῖνὸν εστιν απαξ προσεγγίσαι τῇ ἁμαρτίᾳ, καὶ διὰ Ξῖἔῗᾚῗὲίῖῗξὲ, vi} ξηειρεὲ,ξέῖο ὑψηλοτέρῳ σκοπῷ· πόσῳ χαλεπώτερόν ἐστιν ἐπιτήδευμα βίου τὴν ἁμαρτίαν ποιήσασθαι, καὶ διὰ τοῦτο ἀυιέτογον καθόλου τῆς καθαρωτέρας διαμεῖναι Euri: 2 μέτοχον καθόλου τῆς καθαρωτέρας διαμεῖναι ζωῆς; Πῶς ἀκούῃς τοῦ ὲσταυρωμένου, ὁ ζῶν, τοῦ ἀποθανόντος τῇ ἁμαρτίᾳ, ὁ κατʼ αὐτὴν ὑγιαίνων, τοῦ κελεύοντος τὴν ἀκολούθησιν ὀπίσω αὐτοῦ, ὥσπερ τι τρόπαιον κατὰ τοῦ Ἀντικειμένου τὸν σταυρὸν ἐπὶ τοῦ σώματος φέροντος, ὁ μὴ σταυρούμενος τῷ κόσμῳ, καὶ τὴν νέκρωσιν τῆς σαρκὸς μὴ δεχόμενος; Πῶς πείθῃ τῷ παρακαλοῦντι σε Παύλῳ, παραστῆά σαι τὺ σῶμά σου θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ Θεῷ, ὁ συσχηματιζόμενος τῷ αἰῶνι τούτῳ, καὶ μὴ μεταμορφούμενος τῇ ἀνακαινώσει τοῦ νοός σου, μηδὲ περιπατῶν ἐν τῇ καινότητι τῆς ζωῆς ταύτης, ἀλλʼ ἔτι τὴν ἀκολουθίαν τῆς τοῦ παλαιοῦ ἀνθρώπου ζωῆς raptet-nov; Πῶς ἱερατεύεις Θεῷ, καίτοι είς αὐτὸ τοῦτο χρισθεὶς, είς τὸ προσφέρειν δῶρον τῷ Θεῷ, δῶρον δὲ οὐκ ἀλλότριόν τι πάντως, οὐδὲ ὑποβολιμαῖον ὲκ τῶν ἔξωθέν σοι παρεπομένων, ἀλλά τὸ ἀληθῶς σὺν, ὅπερ ἐστὶν ὁ ἔσω ἄνθρωπος, τέλειός τε καὶ ἄμωμος εἶναι ὀφείλων, κατά τὸν περὶ τοῦ ἀμνοῦ νόδ μον, πάσης meo; τε καὶ λώβης ἀπηλλαγμένονς Πῶς οὖν ταῦτα προσοίσεις Θεῷ, ὁ μὴ ἀκούων τοῦ κωλύεσθαι ἱερᾶσθαι τὸν ἄναγνον ; Et δὲ καὶ τὸν Θεὸν ὲπιιρανῆναί σοι ποθείς, τί οὐκ ἀκούεις τοῦ Μωσέως, καθαρεύειν ἀπὸ γάμου τῷ λαῷ παραγγέλλοντος, ἵνα χωρήσωσι τοῦ Θεοῦ τὴν ἐμφάνειαν; Et δὲ μικρά σοι ταῦτα δοκεῖ, τὸ συσταυρωθῆναι Χριστῷ, τὸ παραστῆσαι ἐαυτὺν θυσίαν Θεῷ, τὸ ίερέα γενέσθαι τοῦ Θεοῦ τοῦ ὑψίστου, τὸ τῆς μεγάλης τοῦ Θεοῦ ὲπιφανείας ἀξιωθῆναι · τί σοι τούτων ἐπινοήσωμεν ὕψη· λότερον, εἴπερ σοι μικρά καὶ τά ἀπὸ τούτων δόξει ; Ἐκ μὲν γὰρ τοῦ συσταυρωθῆναι, καὶ συζῆσαι, καὶ συνδοξασθῆναι, καὶ συμβασιλεῢσαι προσγίνεταν ἐκ δὲ τοῦ ἑαυτὸν παραστῆσαι τῷ Θεῷ, ἀπὸ τῆς ἀνθρωπίνης φύσεως καὶ ἀξίας, είς τὴν ἀγγελικὴν ἐστι με· τατάξασθαι. Οὕτω γάρ φησι καὶ ὁ Δανιὴλ, ὅτι «Χία λιαι χιλιάδες παρειστήκεισαν αὐτῷ. ι '0 δὲ τῆς ἀληθινῆς ἱερωσύνης λαβόμενος, καὶ τῷ μεγάλῳ ἀρχιερεῖ ἑαυτὸν συντάξας, μένει πάντως καὶ αὐτὸς ίε ρεὺς είς τὸν αἰῶνα, οὐκέτι θανάτῳ παραμένειν είς τὸ διηνεκὲς κωλυόμενος. ’1ὀῦ δὲ τὸν Θεὸν εἰπεῖν καταξιωθῆναι ἰδεῖν, οὐκ ἄλλος τίς ἐστιν ὁ καρπὸς, ἢ αὐτὸ τοῦτο τὸ καταξιωθῆναι τὸν Θεὸν ἰδεῖν. Πάσης γὰρ ἐλπίδος ἡ κορυφὴ, καὶ πάσης ἐπιθυμίας, εὐλογίας τε Θεοῦ, ἐπαγγελίας πάσης, καὶ τῶν ἀρρήτων ἀγα.θῶν, τῶν ὑπὲρ αἴσθησίν τε καὶ γνῶσιν πεπιστευμένων, τὸ πέρας καὶ τὸ κεφάλαιον τοῦτό ἐστιν, ὃ καὶ ὁ Μωσῆς ἰδεῖν ἐπεπόθησε, καὶ πολλοὶ προφῆται καὶ βασιλεῖς ἐπεθύμησαν ο ἀξιοῦνται δὲ μόνοι οἱ καθαροὶ τῇ καρδίᾳ, οἱ διὰ τοῦτο ὄντως μακάριοι καὶ ὄντες καὶ ὀνομαζόμενοι, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται · ὧν ἕνεκα καὶ σὲ βουλόμεθα γενέσθαι συσταυρωθέντα Χριστῷ, παραστάντα τῷ Θεῷ ἁγνὸν ἱερέα, καὶ καθαρὸν θῦμα. γενόμενον, ἐν πάσῃ καθαρότητι διὰ τῆς ἁγνείας ἑαυτὸν ὲτοιμάσαντα τῇ τοῦ Θεοῦ παρουσίᾳ· ἵνα καὶ αὒτὸς ἴδῃς τὸν Θεὸν ὲν καθαρᾷ τῇ καρδίᾳ, κατὰ τὴν ἐπαγγελίαν τοῦ Θεοῦ καὶ Σωτῆρος ήμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αίῶνας τῶν αἰώνων.
[ou mathein Oti chrē ton tēn _dxp[_68tar toą b ,bouiioiienoē para tou katorthōsantos didaskesthai. Oukoun lysiteles an eiē mē nomothetein heautois tous neous tēn tou biou toutou odono ou gar epileloipe tēn zōēn hēmōn ta tōn agathōn hypodeigmata alla kai sphodra-nyn, eiper pote, hē semnotēs ēn; thēse, kai hepinxōriazei tǭ biǭ hēmōn, pros to akro taton tais katʼ oligon prosthēkais akribōtheisaʼ hēs exesti metaschein ton tois toioutois ichnesi peripatounta, kai tēs osmēs tou myrou toutou katopin hepomenon, tēs euōdias tou Christou anapimplasthai. Kathaper gar mias exaphtheisēs lampados, eis pantas tous prosengizontas lychnous hē tēs phlogos diadosis ginetai, oute tou prōtou phōtos elattoumenou, kai tois dia metalēpseōs phōtizomenois kata to ison prosginomenou ; houtō kai hē tou biou toutou semnotēs apo tou katōrthōkotos autēn epi tous proseg. gizontas diadidotai; alēthēs gar o prophētikys logos, ton meta osiou kai eoeo» kai eklektou diagonta, toiouton ginesthai. El de zēteis ta gnōrismata, diʼ hōn ouk estin hamartein tou agathou ypodeigmatos, eukolosē hypographē. Ean idę̄s bion andros en mesǭ thanatou kai zōēs hestōta to hekaterōthen chrēsimon eis philosophian hairoumenon, oute to aprakton tou thanatou katadechomenon en tę̄ peri tas entolas prothymią, oute holǭ tǭ podi epi tēs zōēs bedēkata dia tēn tōn kosmikōn epithymiōn allotriōsin, en hois men sarkos zōē dokimazetai, tōn nekrōn apraktoteron menonta, pros de ta tēs aretēs erga, diʼ hōn hoi tǭ pneumati zōntes epiginōskontai, alēthōs empsychon kai energon kai ischyonta, pros touton blepe ton ka; nona tou biou; outos estō soi skopos tēs theias zōēs, kathaper tois kybernētais oi aeiphaneis tōn asterōn, mimēsai toutou kai polian, kai neotēta ; mallon de mimēsai autou to en meirakiǭ gēras, kai tēn en tǭ gērą neotēta ° oute gar to rhōmaleon autou tēs psychēs drastērion ēdē pros gēras epiklitheisēs tēs hēlikias o chronos ēmaurōsen, oute ē neo tēs energēs ēn en hois neotēs energēs gnōrizetai alla tis ēn mixis thaumastē tōn enantiōn en hekatera hēlikią, mallon hypallagē tōn idiōmatōn. En gērą men tēs dynameōs pros to agathon neazousēs, en meirakiǭ de tēs neotētos pros tokakdn apraktousēs. Ei de kai tous erōtas tēs hēlikias ekeinēs mxētēseis, mimēsai to sphodron kai diapyron tou theiou tēs sophias erōtos, hǭ ek nēpias cuneatim}? mechri gērōs diērkesen. El de adynateę̄s pros auton orąn, kathaper pros ton ēlion oi. tous ophthalmous empathesteroi; sy de apoblepson eis ton ypʼ autǭ tetagmenon tōn hagiōn choron, tous pros mimēsin tōn kathʼ hēlikian genomenōn tǭ biǭ lampontas. Touton tetheike skopon o Theos tę̄ hēmeterą zōę̄. En hois polloi tais hēlikiais neaxontes, en tǭ katharǭ tēs sōphrosynēs epoliōthēsan. phthasantes tǭ logismǭ to gēras, kai tǭ tropǭ parelthontes ton chronon hoi ton tēs sophias erōta monon egnōrisan, ouch hoti physeōs heterōs eichon (en hapasi gar ē sarx epithymei kata tou pneumatos), allʼ epeidē kalōs fixo-acati tou eipontos, hoti ē sōphrosynē xylon esti zōēs pasi tois antechomenois autēs ; epi toutou tou gulae}??? tēs zōēs klydōna ōsper epi schedias tinos diaplei; santes, eis ton limena tou thelēmatos tou Theou kathōrmisthēsan. Kai nyn en eudią kai galēnę̄ tēn psns akymanton echousi, makaristoi tēs euploïasxox to, kathʼ heautous tēsagathēs ilpidos s hōper e,xei tinos asphalous ankyras bebaiōsamenoi, porrhō tōn kymatōn tēs tarachēs ę̄tremountes, kathaper tous tinas apo ypsēlēs phryktōrias n Ÿtēn tōx biōn lamprotēta tois hepomenois proethēdaps echomen hon apoblepontes asphalōs ton xliii: tōn peirasmōn diaphygeinAITi moi poiypragmezxiee tines tōntauta dianoēthentōlth hēttēthēeanï kaiee souto hapoginōskeis hōs amēchanou tou pragmatki Pros ton katōrthōkota blepe, atati. tharrhōn katatolmēson tēs agathēs nautilias tę̄ epipnoią tou hagiou heneumatos, hypo kybernētę̄ tǭ Christǭ en tǭ pēdaliǭ tēs euphrosynēs euthynomenos. Oude gar oi katabainontes eis thalassan en ploiois, kai poiountes ergasian en hydasi pollois, to symban tini nauagion kōlyma tōn elpidōn pepoiēntai ; alla tēn agathēn elpida heautōn proballomenoi, epi to peras tou kateorthōmatos speudousin. Ē ouchi pantōn atopōtaton an eiē, to men sphalēnai tina en tǭ ēkribōmenǭ ponērdn tithesthai, holon de ton bion katagērōntas en sphalmasin ameinon hēgeisthai bouleuesthai ? Ei gar deinon estin apax prosengisai tę̄ hamartią, kai dia XieïĘ̄ïeiiïxe, vi} xēeiree,xeio hypsēloterǭ skopǭ; posǭ chalepōteron estin epitēdeuma biou tēn hamartian poiēsasthai, kai dia touto auietogon katholou tēs katharōteras diameinai Euri: 2 metochon katholou tēs katharōteras diameinai zōēs? Pōs akouę̄s tou estaurōmenou, ho zōn, tou apothanontos tę̄ hamartią, ho katʼ autēn hygiainōn, tou keleuontos tēn akolouthēsin opisō autou, hōsper ti tropaion kata tou Antikeimenou ton stauron epi tou sōmatos pherontos, ho mē stauroumenos tǭ kosmǭ, kai tēn nekrōsin tēs sarkos mē dechomenos? Pōs peithę̄ tǭ parakalounti se Paulǭ, parastēa sai ty sōma sou thysian zōsan, hagian, euareston tǭ Theǭ, ho syschēmatizomenos tǭ aiōni toutǭ, kai mē metamorphoumenos tę̄ anakainōsei tou noos sou, mēde peripatōn en tę̄ kainotēti tēs zōēs tautēs, allʼ eti tēn akolouthian tēs tou palaiou anthrōpou zōēs raptet-nov? Pōs hierateueis Theǭ, kaitoi eis auto touto christheis, eis to prospherein dōron tǭ Theǭ, dōron de ouk allotrion ti pantōs, oude hypobolimaion ek tōn exōthen soi parepomenōn, alla to alēthōs syn, hoper estin ho esō anthrōpos, teleios te kai amōmos einai opheilōn, kata ton peri tou amnou nod mon, pasēs meo? te kai lōbēs apēllagmenons Pōs oun tauta prosoiseis Theǭ, ho mē akouōn tou kōlyesthai hierasthai ton anagnon ? Et de kai ton Theon epiiranēnai soi potheis, ti ouk akoueis tou Mōseōs, kathareuein apo gamou tǭ laǭ parangellontos, hina chōrēsōsi tou Theou tēn emphaneian? Et de mikra soi tauta dokei, to systaurōthēnai Christǭ, to parastēsai eautyn thysian Theǭ, to ierea genesthai tou Theou tou hypsistou, to tēs megalēs tou Theou epiphaneias axiōthēnai ; ti soi toutōn epinoēsōmen hypsē; loteron, eiper soi mikra kai ta apo toutōn doxei ? Ek men gar tou systaurōthēnai, kai syzēsai, kai syndoxasthēnai, kai symbasileÿsai prosginetan ek de tou heauton parastēsai tǭ Theǭ, apo tēs anthrōpinēs physeōs kai axias, eis tēn angelikēn esti me; tataxasthai. Houtō gar phēsi kai ho Daniēl, hoti «Chia liai chiliades pareistēkeisan autǭ. i '0 de tēs alēthinēs hierōsynēs labomenos, kai tǭ megalǭ archierei heauton syntaxas, menei pantōs kai autos ie reus eis ton aiōna, ouketi thanatǭ paramenein eis to diēnekes kōlyomenos. ’1ou de ton Theon eipein kataxiōthēnai idein, ouk allos tis estin ho karpos, ē auto touto to kataxiōthēnai ton Theon idein. Pasēs gar elpidos hē koryphē, kai pasēs epithymias, eulogias te Theou, epangelias pasēs, kai tōn arrētōn aga.thōn, tōn hyper aisthēsin te kai gnōsin pepisteumenōn, to peras kai to kephalaion touto estin, ho kai ho Mōsēs idein epepothēse, kai polloi prophētai kai basileis epethymēsan o axiountai de monoi hoi katharoi tę̄ kardią, hoi dia touto ontōs makarioi kai ontes kai onomazomenoi, hoti autoi ton Theon opsontai ; hōn heneka kai se boulometha genesthai systaurōthenta Christǭ, parastanta tǭ Theǭ hagnon hierea, kai katharon thyma. genomenon, en pasę̄ katharotēti dia tēs hagneias heauton etoimasanta tę̄ tou Theou parousią; hina kai autos idę̄s ton Theon en katharą tę̄ kardią, kata tēn epangelian tou Theou kai Sōtēros ēmōn Iēsou Christou, hǭ hē doxa eis tous aiōnas tōn aiōnōn.
That one who wishes to learn the exactness of this life must be taught by one who has achieved it. It would be profitable, then, for the young not to make laws for themselves on the road of this life; for examples of good things have not failed our life; rather, now more than ever, holiness has flourished and dwells in our life, made exact to the summit by gradual additions; and one who walks in such footsteps and follows behind the scent of this ointment can share in it and be filled with the fragrance of Christ. For as, when one torch is lit, the flame is passed on to all the lamps that come near it, the first light not being diminished and coming equally to those lit by sharing in it, so the holiness of this life is passed on from one who has achieved it to those who come near. For the prophetic saying is true, that one who lives with the holy, the innocent, and the elect becomes such himself. And if you seek the marks by which one cannot miss the good example, the description is easy. If you see the life of a man standing between death and life, choosing for philosophy what is useful from each: not accepting the inactivity of death in his zeal for the commandments, nor standing with his whole foot in life because of his estrangement from worldly desires; more inactive than the dead in the things by which the life of the flesh is tested, but truly alive, active, and strong for the works of virtue by which those who live by the Spirit are known: look to this rule of life. Let this be for you the mark of the divine life, as the ever-visible stars are for pilots. Imitate both his grey hairs and his youth; or rather, imitate his old age in youth and his youth in old age. For time has not dimmed the vigorous activity of his soul now that his age has inclined toward old age; nor was his youth active in the things in which youth is known to be active; but there was a wonderful mixture of opposites in each age, or rather an exchange of properties: in old age his power was young for the good; in youth his youthfulness was inactive for evil. And if you seek the loves of that age too, imitate the vehemence and fire of the divine love of wisdom, which lasted with him from infancy to old age. But if you cannot look at him, as those whose eyes are weak cannot look at the sun, look at the choir of the saints ranked under him, who shine in their life as models for imitation by those of their own age. God has set this mark for our life. Among them many, young in years, have grown grey in the purity of self-control, outrunning old age by their reasoning and passing beyond time by their character; they knew only the love of wisdom, not because they had a different nature (for in all the flesh desires against the spirit), but because they listened well to him who said that self-control is a tree of life to all who hold to it. Having sailed across the surge of life on this tree as on a raft, they have come to anchor in the harbour of the will of God. And now in fair weather and calm they keep their soul untroubled by waves, blessed for their good voyage, having made themselves fast on the good hope as on a sure anchor, resting far from the waves of turmoil; and like men on a high beacon tower they have set out the brightness of their lives for those who follow; and we have them to look to, so as to escape safely the surge of temptations. Why do you busy yourself about whether some of those who intended these things have been overcome, and on that account despair of the matter as impossible? Look to the one who has achieved it, and boldly venture on the good voyage with the breath of the Holy Spirit, steered by Christ as pilot at the helm of gladness. For neither do those who go down to the sea in ships and do business in great waters make a shipwreck that befell someone a hindrance to their hopes; but, holding out their good hope before them, they hasten to the end of their achievement. Or would it not be the most absurd thing of all to think it bad that someone has stumbled in the life of exactness, while thinking it better to grow old for a whole lifetime in stumbles? For if it is a terrible thing to draw near to sin once, and through … a higher aim, how much harder it is to make sin the practice of one’s life and for that reason to remain wholly without share in the purer life? How do you hear the Crucified, you who are living; him who died to sin, you who are healthy in it; him who commands us to follow behind him, bearing the cross on his body like a trophy against the Adversary, you who are not crucified to the world and do not accept the deadening of the flesh? How do you obey Paul when he urges you to present your body as a living sacrifice, holy, acceptable to God, you who are conformed to this age and not transformed by the renewal of your mind, nor walking in the newness of this life, but still … the course of the life of the old man? How do you act as a priest to God, though you were anointed for this very thing, to offer a gift to God? And the gift is certainly not something foreign or counterfeit from things that accompany you from outside, but what is truly yours, that is, the inner man, who ought to be perfect and blameless, according to the law about the lamb, free from every spot and blemish. How, then, will you offer these to God, if you do not listen to the law forbidding the impure to act as priest? And if you long for God to appear to you, why do you not listen to Moses, who commanded the people to keep pure from marriage so that they might receive the manifestation of God? But if these things seem small to you, to be crucified with Christ, to present yourself as a sacrifice to God, to become a priest of God most high, to be counted worthy of the great manifestation of God, what higher thing can we devise for you, if even the results of these seem small to you? For from being crucified with him comes living with him, being glorified with him, and reigning with him; and from presenting oneself to God comes being transferred from human nature and rank to that of the angels. For so Daniel says: “Thousands of thousands stood before him.” And one who has taken hold of the true priesthood and ranked himself with the great High Priest remains himself also a priest forever, no longer prevented by death from continuing forever. And the fruit of being counted worthy to see God is nothing else than this very thing, being counted worthy to see God. For this is the summit of every hope and every desire, of God’s blessing and every promise, and the end and sum of the ineffable goods believed to be beyond sense and knowledge; which Moses too longed to see, and many prophets and kings desired; but only the pure in heart are counted worthy of it, who for this reason truly are and are called blessed, because they will see God. For their sake we want you too to be crucified with Christ, to stand before God as a holy priest, to become a pure sacrifice, having prepared yourself in all purity through chastity for the coming of God, so that you too may see God with a pure heart, according to the promise of our God and Saviour Jesus Christ, to whom be glory to the ages of ages.