it done unto thee as thou wilt.” Again, at the beginning and in the prelude of her request he answered nothing; but when both once and twice and thrice she had come to him, then he granted the boon; by the issue making us believe that he had delayed the giving, not that he might repel her481 but that he might display to us all the woman’s endurance. For if he had delayed in order that he might repel her, he would have not granted it even at the end; but since he was waiting to display to all her spiritual wisdom, on this account he was silent.482 For if he had granted it immediately and at the beginning, we should not have known the woman’s virtue.483 “Let her go”484 it says, “because she is clamouring behind us.” But what (says) the Christ? “Ye hear a voice, but I see the mind: I know what she is going to say. I choose not to permit the treasure hidden in her mind to escape notice; but I am waiting and keeping silence; in order that having discovered it I may lay it down in publicity, and make it manifest to all. 13. Having therefore learned all these things, even if we be in sins, and unworthy of re- ceiving, let us not despair; knowing, that by assiduity of soul we shall be able to become worthy of the request. Even if we be unaided by advocate and destitute, let us not faint; knowing that it is a strong advocacy—the coming to God one’s self by one’s self with much eagerness. Even if he delay and defer with respect to the giving, let us not be dispirited; having learned that the putting it off and delay is a sure proof of caring and love for mankind. If we have thus persuaded ourselves; and with a soul deeply pained and fervent, and thor- oughly roused purpose; and such as that with which the woman of Chanaan approached, we too come to him, even if we be dogs; even if we have done anything whatever dreadful; we shall both rebut485 our own crimes, and obtain so great liberty of speech486 as also to be advocates for others; in the way in which also this woman of Chanaan not only herself enjoyed 481 Διακρούσηται, as with rude violence. Lit. knock to a distance from himself, as with a hard blow. 482 'Εσιγα. Not literally, for Christ had answered, “It is not meet to take the children’s bread.” But that was silence, as far as returning any favorable answer went. 483 Τὴν ‡νδρ™ιαν τῆς γυναικὸς. Lit the woman’s manliness; a courage above her sex. The antithesis is doubtless intentional. “Ε'ν€ντια παρ€λληλα μ‚λλον γνώριμα, Arist. Rhet. 'Ανδρ™ia = Lat. virtus. Gibbon, using this is the general sense, has the expression, “manly virtue,” in reference to ‡ρετῆς 'Ανδρ™να, Hom. Odys. xvii. 322. 484 Φησὶν again: with no nominative. Certainly not Christ—the disciples said it. We might expect φ€σιν; but this, I believe, Chrysostom never uses in these cases. “It says,” i.e., the history, or “he,” the Evangelist. Sometimes τις is understood. 485 'Αποκρουσόμεθα. Rebut the charges brought against us. “Κακὰ,” comp. the double sense of the Lat. crimen. 486 Παρρησίαν. Here, liberty to address the Court. So King Agrippa says, “Paul, thou art permitted to speak for thyself.” Acts xxvi. 1. Chrysostom throughout maintains the metaphor of the judicial process—‡προστ€τευτος, κ.τ.λ. 215 Concerning Lowliness of Mind.