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His anger boiled up in him, and his eyes were changed; they are not the same eyes, he sees fire, his blood rushed up, it boiled around his heart, it ran around the tunics of his eyes, he became bloodshot, yielding to his passion, it altered his eyes. “A wrathful man is not comely.” If you see the angry man grinding his teeth, consider that such a man resembles a boar, revealing his inner rage by the grinding of his teeth. If you see the angry man foaming; if you see him uttering indistinct sounds in his heart; if you see the angry man forgetting his father and not recognizing his child's body, moving recklessly through everything to satisfy his impulse, you see the unseemliness of the matter. In another's evil, heal yourself, so that you do not also take on his unseemliness. “A wrathful man is not comely.” And, “Do not lodge with a wrathful man.” It is a bad thing to be tied to a dog and to endure constant barking. A wrathful man is not comely.” 31.1445 Flee spending time with him; for it is necessary for you to learn something of his ways. He said something insolent, and stirred up the anger in you as well. Just as a dog's bark provokes the noise of another dog, so his voice has roused the anger in you, which was until then sleeping and quiet, and you have become like dogs barking back at each other, then standing against each other, you hurl unseemly words as if from slings. He said something insolent, you gave back with greater excess, imitating the one who started it. He, receiving the retort to his insolent word, does not stop his impulse, but turned and brought his own sin to a peak. He wished to become greater by saying something harsher. But you, receiving it again, exalted yourself; and there has arisen a rivalry of evils. The one who wins in contests of evils, this one is more wretched. “A wrathful man is not comely;” and, “Do not lodge with a wrathful man.” “Neither dine with an envious man.”

Another passion prevalent in the life of men, and always clinging to our souls, and consuming the heart more than rust does iron, is envy, in which there are many evils, but one useful thing: that it is an evil to the one who possesses it. For the envious man harms the envied one little, but consumes himself with grief and groaning over the prosperity of his neighbor; and he has not diminished his neighbor's land, but has consumed himself with envy. “Do not move the ancient landmarks. And do not enter the property of orphans.” Do not enter the property of orphans, so that you may enter your own property. And your property is the prepared kingdom of heaven. Do not move the landmarks of your fathers. Do not desire your neighbor's land. Do not, adding furrow to furrow, increase your own little by little. For as much as you widen the land by adding what is another's, by so much you make your sin longer. And the land remains here, having come to you little by little, and having become yours through greed, it is no longer yours, but belongs to those after you, and you leave an unjust thing to the one who succeeds you in life; “The earth stands forever,” but sin will follow you, like a shadow accompanying the soul. For just as the shadow follows the body, so also sin is grown together with the soul. Do not be multiplying sin for yourself. For the disease of greed never stops, but it is like the nature of fire. For when fire takes hold of something to burn, it hastens to consume all the material, and no one can stop it until the material runs out. But what can hold back the greedy 31.1448 man? He is more grievous than fire, consuming all things continuously. He took his neighbor's things; another neighbor appeared; and he made that one's things his own. He will not pay attention to what is behind, that it is much, but to what is left, because he has neighbors. The things acquired do not bring joy, but the things left behind bring sorrow; he does not pay attention to the enjoyment of the things gathered, but wastes himself away in the desire of the

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Ἐπέζεσεν αὐτῷ ὁ θυμὸς, καὶ οἱ ὀφθαλ μοὶ ὑπηλλάγησαν· οὐκ εἰσὶν οἱ αὐτοὶ ὀφθαλμοὶ, πῦρ βλέπει, ἀνέδραμεν αὐτῷ τὸ αἷμα, περιέζεσε τὴν καρδίαν, περιέδραμε τοὺς χιτῶνας τῶν ὀφθαλ μῶν, ἐγένετο ὕφαιμος ἐκχωρῶν τῷ πάθει, ἠλλοίω σεν αὐτοῦ τοὺς ὀφθαλμούς. «Ἀνὴρ θυμώδης οὐκ εὐ σχήμων.» Ἐὰν ἴδῃς τὸν θυμούμενον τοὺς ὀδόντας παραθήγοντα, ἐνθυμήθητι, ὅτι συῒ ἔοικεν ὁ τοιοῦτος, τὸν ἔνδοθεν θυμὸν διὰ τῆς τῶν ὀδόντων παρατρίψεως ὑπεκφαίνων. Ἐὰν ἴδῃς τὸν θυμούμενον ἀφρίζοντα· ἐὰν ἴδῃς ἄσημα φθεγγόμενον ἐν τῇ καρδίᾳ· ἐὰν ἴδῃς τὸν θυμούμενον πατρὸς μὲν ἐπιλανθανόμενον παι δὸς δὲ ἀγνοοῦντα σῶμα, διὰ πάντων ἀφειδῶς χω ροῦντα, ἵνα πληροφορήσῃ αὐτοῦ τὴν ὁρμὴν, βλέ πεις τὴν ἀσχημοσύνην τοῦ πράγματος. Ἐν ἀλλο τρίῳ κακῷ σεαυτὸν θεράπευσον, ἵνα μὴ τὴν ἐκείνου ἀσχημοσύνην καὶ αὐτὸς λάβῃς. «Ἀνὴρ θυμώδης οὐκ εὐσχήμων.» Καὶ, «Ἀνδρὶ θυμώδει μὴ συναυλίζου.» Κακὸν πρᾶγμα κυνὶ συνδεδέσθαι, καὶ διηνεκοῦς ὑλακῆς ἀπολαύειν. Ἀνὴρ θυμώδης οὐκ εὐσχήμων.» 31.1445 Φεῦγε τὰς μετ' αὐτοῦ διατριβάς· ἀνάγκη γάρ σε μαθεῖν τι τῶν ἐκείνου ὁδῶν. Εἶπέ τι ὑβριστικὸν, ἐκίνησε καὶ τὸν ἐν σοὶ θυμόν. Ὥσπερ κυνὸς ὑλακὴ προκαλεῖται ἑτέρου κυνὸς θόρυβον, καὶ τὸν ἐν σοὶ θυμὸν τέως κοιμώμενον καὶ ἡσυχάζοντα ἡ ἐκείνου φωνὴ διήγειρε, καὶ γεγόνατε ἀλλήλοις ἀνθυλα κτοῦντες, εἶτα ἀντικαταστάντες ἀλλήλοις, ὥσπερ σφενδόνας ἀφίετε τῶν ῥημάτων τῆς ἀσχημοσύνης. Εἶπέ τι ὑβριστικὸν ἐκεῖνος, ἀντέδωκας σὺ μείζονι ὑπερβολῇ, τὸν προλαβόντα μιμούμενος. Λαβὼν ἐκεῖνος τὴν ἐκ τοῦ λόγου τοῦ ὑβριστικοῦ ἀντίδοσιν, οὐκ ἔστι τῆς ὁρμῆς, ἀλλ' ἐστράφη καὶ ἐκορύφωσε τὴν ἑαυτοῦ ἁμαρτίαν. Μείζων ἐβουλήθη γενέσθαι ἐκ τοῦ εἰπεῖν τι χαλεπώτερον. Σὺ δὲ, δεξάμενος πάλιν, ὑπερυψώθης· καὶ γέγονε κακῶν φιλονεικία. Ὁ δὲ ἐν κακῶν ἁμίλλαις νικῶν, οὗτος ἀθλιώτερός ἐστιν. «Ἀνὴρ θυμώδης οὐκ εὐσχήμων·» καὶ, «Ἀνδρὶ θυμώδει μὴ συναυλίζου.» «Μηδὲ συνδείπνει ἀνδρὶ βασκάνῳ.»

Ἕτερον πάθος ἐμπολιτευόμενον τῷ βίῳ τῶν ἀνθρώπων, καὶ ἀεὶ προσπεφυκὸς ταῖς ψυχαῖς ἡμῶν, καὶ μᾶλλον δα πανῶν τὴν καρδίαν ἢ ὁ ἰὸς τὸν σίδηρον, ἡ βασκα νία ἐστὶν, ἐν ᾗ πολλὰ μέν ἐστι κακὰ, ἓν δὲ χρήσι μον, ὅτι κακόν ἐστιν αὐτῷ τῷ κεκτημένῳ. Ὁ γὰρ βάσκανος αὐτὸν μὲν τὸν βασκαινόμενον ὀλίγα βλά πτει, ἑαυτὸν δὲ δαπανᾷ τῇ λύπῃ καὶ τῷ στεναγμῷ ἐπὶ τῇ εὐημερίᾳ τοῦ πλησίον· καὶ τὴν μὲν χώραν τοῦ γείτονος οὐκ ἠλάττωσεν, ἑαυτὸν δὲ κατεδαπά νησε τῇ βασκανίᾳ. «Μὴ μέταιρε ὅρια αἰώνια. Εἰς δὲ κτῆμα ὀρ φανῶν μὴ εἰσέλθῃς.» Μὴ εἰσέλθῃς εἰς τὸ τῶν ὀρφα νῶν κτῆμα, ἵνα εἰσέλθῃς εἰς τὸ σὸν κτῆμα. Σὸν δέ ἐστι κτῆμα ἡ ἡτοιμασμένη βασιλεία τῶν οὐρανῶν. Ὅρια πατέρων μὴ κινήσῃς. Μὴ ἐπιθυμήσῃς τῆς τοῦ πλησίον χώρας. Μὴ, αὔλακα αὔλακι προστιθεὶς, κατὰ μικρὸν αὔξανε τὴν σήν. Ὅσον γὰρ πλατύνεις ἐκ τῆς ἀλλοτρίας προσθήκης τὴν γῆν, τοσούτῳ μακροτέραν σοι τὴν ἁμαρτίαν κατασκευάζεις. Καὶ ἡ μὲν γῆ ἐνταῦθα παραμένει, κατὰ μικρόν σοι προσχωρηθεῖσα, καὶ διὰ τῆς πλεονεξίας γενομένη, οὐκέτι σή, ἀλλὰ τῶν μετὰ σὲ, καὶ ἀφίης ἄδικον τῷ διαδεχομένῳ τὸν βίον· «Ἡ γῆ ἕστηκεν εἰς τὸν αἰῶνα,» ἡ δὲ ἁμαρτία ἀκολουθήσει σοι, ὡς σκιὰ παρεπομένη τῇ ψυχῇ. Ὥσπερ γὰρ ἡ σκιὰ τῷ σώματι ἕπεται, οὕτω καὶ ἡ ἁμαρτία τῇ ψυχῇ συμπέφυκε. Μὴ ἴσθι σεαυτῷ πληθύνων τὴν ἁμαρ τίαν. Οὐδαμοῦ γὰρ ἵσταται τῆς πλεονεξίας ἡ νόσος, ἀλλ' ὁμοία ἐστὶ τῇ τοῦ πυρὸς φύσει. Καὶ γὰρ τὸ πῦρ ἐπειδὰν καταπρήσεως ἅψηται, σπεύδει πᾶσαν ἐπινεμηθῆναι τὴν ὕλην, καὶ οὐδεὶς αὐτὸ στῆσαι δύ ναται, πρὶν ἂν ἐπιλείπῃ ἡ ὕλη. Τὸν δὲ πλεονέ 31.1448 κτην τί δύναται ἐπισχεῖν; Πυρός ἐστι χαλεπώτερος, πάντα διὰ συνεχείας νεμόμενος. Ἔλαβε τὰ τοῦ πλησίον· ἄλλος ἀνεφάνη γείτων· καὶ τὰ ἐκείνου ἐξιδιοποιήσατο. Οὐ τοῖς κατόπιν προσέξει, ὅτι πολ λά· ἀλλὰ τοῖς λείπουσιν, ὅτι γείτονας κέκτηται. Οὐκ εὐφραίνει τὰ κτηθέντα, ἀλλὰ λυπεῖ τὰ λειπό μενα· οὐ τῇ ἀπολαύσει τῶν συναχθέντων προσέχει, ἀλλ' ἑαυτὸν ἐκδαπανᾷ τῇ ἐπιθυμίᾳ τῆς τοῦ