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gluttony, luxury, drunkenness, secret eating, manifold love of pleasure, fornication, adultery, licentiousness, impurity, incest, pederasty, bestiality, evil desires, and all the unnatural and shameful passions, theft, sacrilege, robbery, murder, bodily ease and enjoyment of the flesh's desires, especially when the body is healthy, divinations, sorceries, enchantments, auguries, omens, love of the world, vainglory, sloth, adornments, cosmetics for the face, condemned idleness, distractions, dice-playing, the passionate misuse of the world's pleasures, the body-loving life, which fattens the mind, makes it earthly and beastly, and never allows it to be renewed toward God and the working of the virtues. The roots of all the passions, and, as one might say, the vanguards, are love of pleasure, love of glory, love of money, from which all evil is born. But a person does not commit any sin unless first these mighty giants, as Mark the wisest among ascetics says, overcome and gain dominion over him; namely, forgetfulness, sloth, and ignorance; and these are born of pleasure and ease, the love of human glory, and distraction; But the primary cause of all these, and like a most evil mother, as has been said before, is self-love, that is, an irrational friendship for the body and a passionate attachment; for dissipation and slackening of the mind with buffoonery and shameful talk are the causes of many evils and falls, as are familiarity and laughter. In addition to all these things, one must know that the passionate love of pleasure is varied and manifold, and that the pleasures that deceive the soul are many, when it is not vigilant toward God, lifted up by the divine fear and by the love of Christ, being diligent in the working of the virtues. For myriads of pleasures are brought forth, drawing the eyes of the soul to themselves: those of the body, of money, of luxury, of glory, of sloth, of anger, of power, of love of money, of greed; and they appear in deceit having a bright and pleasing aspect, able to attract those who are agitated by these things, and do not strongly love virtue, and endure its harshness. For every earthly relation, and attachment to anything material, produces pleasure and delight in the one who is attached, both unprofitable and harmful. The passionate desiring part of the soul shows itself in this, that for its sake, by temper and anger, by grief and remembrance of wrongs, the one who is overcome is cast down by the deprivation of what is desired. And if along with the attachment a small habit prevails, it makes the one who is captured to hold, so to speak, insensibly and incurably to the irrational attachment until the end, through the pleasure hidden therein. For the pleasure of desire is manifold, as has been said before; and it is not only fulfilled in fornication and other bodily enjoyment, but also in the other passions. Since being temperate is not only this, to abstain from fornication and the pleasures of the stomach, but also to be free from the other pleasures. Hence also he who loves money and he who loves silver, and he who loves greed, is intemperate; for just as that one loves the body, so also this one loves money. But this one is more intemperate, inasmuch as he does not even have such a great force from na 95.92 ture compelling him. For truly and especially could that one be called an ignorant charioteer, not who does not control the hard-mouthed and unruly horse, but who is unable to subdue the tamer and more gentle one. And it is clear from all this that the desire for money is superfluous and not according to nature, since it does not have its force from nature, but from a wicked choice. Therefore he who is willingly overcome by this sins inexcusably; so that we must clearly understand that the love of pleasure is not defined only by luxury and the enjoyment of the body, but in every manner and matter

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λαιμαργία, τρυφὴ, μέθη, λαθροφαγία, φιληδονία ποικίλη, πορνεία, μοιχεία, ἀσέλγεια, ἀκαθαρσία, αἱμομιξία, παιδοφθορία, κτηνοβατία, ἐπιθυμίαι κακαὶ, καὶ πάντα τὰ παρὰ φύσιν καὶ αἰσχρὰ πάθη, κλεψία, ἱεροσυλία, λῃστεία, φόνος, σωματικὴ ἄνεσις καὶ ἀπόλαυσις τῶν θελημάτων τῆς σαρκὸς, ὑγιαίνοντος μᾶλλον τοῦ σώματος, μαντεῖαι, μαγεῖαι, γοητεῖαι, οἰωνισμοὶ, κληδονισμοὶ, φιλοκοσμίαι, περπερεῖαι, βλακεῖαι, καλλωπισμοὶ, ἐπιτρίμματα προσώπων, ἡ κατάκριτος ἀργεία, μετεωρισμοὶ, κυβεῖαι, ἡ ἐμπαθὴς τῶν τοῦ κόσμου ἡδέων παράχρησις, ἡ φιλοσώματος ζωὴ, ἥ τις παχύνουσα τὸν νοῦν, γεώδη καὶ κτηνώδη τοῦτον ἀποτελεῖ, καὶ οὐδέποτε πρὸς Θεὸν, καὶ τὴν τῶν ἀρετῶν ἐργασίαν ἀνανεοῦσθαι ἐᾷ. Ῥίζαι δὲ πάντων τῶν παθῶν, καὶ, ὡς ἂν εἴποι τις προπέτειαι, φιληδονία, φιλοδοξία, φιλαργυρία, ἀφ' ὧν ἀποτίκτεται πᾶν κακόν. Οὐχ ἁμαρτάνει δὲ ὁ ἄνθρωπος οὐδεμίαν ἁμαρτίαν, εἰ μὴ πρότερον οἱ κραταιοὶ οὗτοι γίγαντες, καθώς φησιν ὁ ἐν ἀσκηταῖς σοφώτατος, Μάρκος περιγένωνται καὶ κατακυριεύσωσιν αὐτοῦ· ἤτοι λήθη, ῥᾳθυμία, καὶ ἄγνοια· ταύτας δὲ ἀποτίκτει ἡδονὴ καὶ ἄνεσις, τὸ ἀγαπᾷν τὴν δόξαν τῶν ἀνθρώπων, καὶ τὸν περισπασμόν· πρωταίτιος δὲ τούτων ἁπάντων, καὶ οἷα μήτηρ κακίστη, ὡς προείρηται, ἡ φιλαυτία, ἤγουν ἄλογος φιλία τοῦ σώματος καὶ ἐμπαθὴς προσπάθεια· διάχυσις γὰρ καὶ ἔκλυσις νοὸς μετὰ εὐτραπελίας καὶ αἰσχρολογίας, πολλῶν κακῶν καὶ πτωμάτων πρόξενοι, ὡς ἡ παῤῥησία, καὶ ὁ γέλως. Πρὸς τούτοις δὲ πᾶσι χρὴ γινώσκειν, ὡς ποικίλη τίς ἐστι καὶ πολύτροπος ἡ ἐμπαθὴς φιληδονία, καὶ πολλαὶ αἱ ἀπατῶσαι τὴν ψυχὴν ἡδοναὶ, ὅταν μὴ νήφουσα πρὸς Θεὸν, αἴρεται τῷ θείῳ φόβῳ, καὶ τῇ τοῦ Χριστοῦ ἀγάπῃ, τῆς τῶν ἀρετῶν ἐργασίας ἐπιμελουμένη. Μυρίαι γὰρ φέρονται ἡδοναὶ πρὸς ἑαυτὰς ἕλκουσαι τοὺς τῆς ψυχῆς ὀφθαλμούς· αἱ τῶν σωμάτων, αἱ τῶν χρημάτων, αἱ τῆς τρυφῆς, αἱ τῆς δόξης, αἱ τῆς ῥᾳθυμίας, αἱ τῆς ὀργῆς, αἱ τῆς δυναστείας, αἱ τῆς φιλαργυρίας, αἱ τῆς πλεονεξίας· καὶ φαίνονται ἐν ἀπάτῃ λαμπρὰς ἔχουσαι τὰς ὄψεις, καὶ εὐαρέστους· ἱκαναὶ ἐπισπάσασθαι τοὺς περὶ ταῦτα ἐπτοημένους, καὶ μὴ σφόδρα τῆς ἀρετῆς ἐρῶντας, καὶ τὴν ταύτης ὑπομένοντας σκληρότητα. Καὶ πᾶσα γὰρ σχέσις γηΐνη, καὶ ἡ πρός τι τῶν ὑλικῶν προσπάθεια, ἡδονὴν καὶ τέρψιν ποιεῖ τῷ προσπαθητικῷ, καὶ ἀνόνητον καὶ βλαβεράν. Τὸ τῆς ψυχῆς ἐπιθυμητικὸν ἐμπαθὲς ἐν τούτῳ δεικνύει, ὡς τούτου ἕνεκεν, θυμῷ καὶ ὀργῇ, λύπῃ τε καὶ μνησικακίᾳ, τῇ τοῦ ποθουμένου ἀποστερήσει τὸν ἡττώμενον καθυποβάλλεσθαι. Εἰ δὲ μετὰ τῆς προσπαθείας καὶ μικρὰ ἐπικρατήσει συνήθεια, ἀναισθήτως φάναι, καὶ ἀνιάτως ἄχρι τέλους τῆς ἀλόγου προσπαθείας ἔχεσθαι, διὰ τῆς ἐνταῦθα κεκρυμμένης ἡδονῆς τὸν ἁλόντα παρασκευάζει. Πολυσχεδὴς γάρ ἐστιν ἡ τῆς ἐπιθυμίας ἡδονὴ, ὡς προείρηται· καὶ οὐ μόνον τῇ πορνείᾳ, καὶ τῇ ἄλλῃ σωματικῇ ἀπολαύσει ἀποπληροῦται, ἀλλὰ καὶ τοῖς λοιποῖς πάθεσιν. Ἐπεὶ τὸ σωφρονεῖν οὐ τοῦτο μόνον ἐστὶ, τὸ πορνείας ἀπέχεσθαι, καὶ τῶν ὑπογαστρίων ἡδονῶν, ἀλλὰ καὶ ἀπὸ τῶν λοιπῶν ἡδονῶν ἐκτὸς εἶναι. Ἔνθεν καὶ ὁ φιλοχρηματίας καὶ ὁ φιλαργυρίας, καὶ ὁ πλεονεξίας ἐρῶν, ἀκόλαστος· ὥσπερ γὰρ ἐκεῖνος σώματος ἐρᾷ, οὕτω καὶ οὗτος χρημάτων. Μᾶλλον δὲ οὗτος ἀκολαστότερος, ὅσῳ οὐδὲ τοσαύτην ἔχει βίαν ἐκ τῆς φύ 95.92 σεως συνωθοῦσαν αὐτόν. Καὶ γὰρ ἀμαθὴς ἡνίοχος ἐκεῖνος ἂν, ὡς ἀληθῶς καὶ μάλιστα λέγοιτο, οὐχ ὁ τὸν σκληρὸν καὶ δυσήνιον μὴ κατέχων ἵππον, ἀλλ' ὁ τὸν ἥμερον καὶ ἐπιεικέστερον, μὴ δυνάμενος ὑποτάξαι. Καὶ δῆλόν ἐστι πανταχόθεν, ὡς περιττὴ καὶ οὐ κατὰ φύσιν ἐστὶν ἡ τῶν χρημάτων ἐπιθυμία, ἅτε μὴ ἐκ φύσεως τὴν βίαν ἔχουσα, ἀλλ' ἐκ τῆς μοχθηρᾶς προαιρέσεως. ∆ιὸ καὶ ἀσύγγνωστα ἁμαρτάνει ὁ ταύτῃ ἑκὼν ἡττώμενος· ὥστε χρὴ σαφῶς ἐπιγινώσκειν ἡμᾶς, οὐκ εἰς τρυφὴν μόνον, καὶ τὴν τῶν σωμάτων ἀπόλαυσιν ἡ φιληδονία ὁρίζεται, ἀλλ' ἐν παντὶ τρόπῳ καὶ πράγματι