“And Telemachus, Having washed his hands in the hoary sea, prayed to Athene.”[653] It was a custom of the Jews to wash frequently after being in bed. It was then well said, “Be pure, not by washing of water, but in the mind.” For sanctity, as I conceive it, is perfect pureness of mind, and deeds, and thoughts, and words too, and in its last degree sinlessness in dreams. And sufficient purification to a man, I reckon, is thorough and sure repentance. If, condemning ourselves for our former actions, we go forward, after these things taking thought,[654] and divesting our mind both of the things which please us through the senses, and of our former transgressions. If, then, we are to give the etymology of ἐπιστήμη, knowledge, its signification is to be derived from στάσις, placing; for our soul, which was formerly borne, now in one way, now in another, it settles in objects. Similarly faith is to be explained etymologically, as the settling (στάσις) of our soul respecting that which is. But we desire to learn about the man who is always and in all things righteous; who, neither dreading the penalty proceeding from the law, nor fearing to entertain hatred of evil in the case of those who live with him and who prosecute the injured, nor dreading danger at the hands of those who do wrong, remains righteous. For he who, on account of these considerations, abstains from anything wrong, is not voluntarily kind, but is good from fear. Even Epicurus says, that the man who in his estimation was wise, “would not do wrong to any one for the sake of gain; for he could not persuade himself that he would escape detection.” So that, if he knew he would not be detected, he would, according to him, do evil. And such are the doctrines of darkness. If, too, one shall abstain from doing wrong from hope of the recompense given by God on account of righteous deeds, he is not on this supposition spontaneously good. For as fear makes that man just, so reward makes this one; or rather, makes him appear to be just. But with the hope after death--a good hope to the good, to the bad the reverse--not only they who follow after Barbarian wisdom, but also the Pythagoreans, are acquainted. For the latter also proposed hope as an end to those who philosophize. Whereas Socrates also, in the _Phædo_, says “that good souls depart hence with a good hope;” and again, denouncing the wicked, he sets against this the assertion, “For they live with an evil hope.” With him Heraclitus manifestly agrees in his dissertations concerning men: “There awaits man after death what they neither hope nor think.” Divinely, therefore, Paul writes expressly, “Tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed.”[655] For the patience is on account of the hope in the future. Now hope is synonymous with the recompense and restitution of hope; which maketh not ashamed, not being any more vilified.