moved by contrary envy, these also began to speak against it, as you just heard, that "they are full of new wine." What is "they are full of new wine"? It means, they are very drunk and for this reason they are uttering strange things. Hearing these things, the blessed Peter, and being no longer able to bear it—for the torch of the Holy Spirit, now within, was moving him—standing in the midst, as you just heard, began to say: Men of Judea and all who dwell in Jerusalem, let this be known to you and give ear to my words. For these men are not drunk, as you suppose; for it is the third hour of the day. Well did the blessed Peter call upon the third hour as a witness of their sobriety. And what is the third hour? The Holy Spirit. First hour, the Father, as the one who bestowed the law. Second hour, the Son, as the one who gave the grace. Third hour, the Holy Spirit, as the one who produced the diverse tongues of the apostles. Therefore Peter says: Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these men are not drunk, as you suppose. Let no one consider the gift of God to be drunkenness; either smell, or listen. Draw nearer, and learn precisely. Do they smell of wine, or breathe out grace? Are they stammering, or speaking eloquently? Are they moved like leaves by drunkenness, or are they fixed like pillars in sobriety? Are they drowsy with wine-bibbing, or do they teach with the knowledge of God? Do you consider the matter drunkenness, O Jews? Drunkenness ties the tongue, distorts the mouth, makes the eyes livid, makes one lean on walls, makes one walk sideways and see double. By drunkenness one is stripped naked and does not perceive it; he is laughed at by those from whom he ought to be honored. Are the apostles drunk, O Jews? Noah, who built the ark, was drunk, or are we, who preach the cross? Are the apostles drunk, O Jews? Your forefather Lot was drunk, he who slept the sleep of incestuous marriage; surely not we, the heralds of purity? You have said well, O Jews, that we are drunk. Not with wine as you think, but with divine grace; for concerning this drunkenness the prophet cried out long ago: They will be drunk from the fatness of your house, and you will give them to drink of the torrent of your delight, for with you is the fountain of life. Pay attention wisely. For it is now time to seal the discourse and to dismiss you more briefly today; for I think you will visit the tombs and honor the memory of those who have fallen asleep by your attendance. But nevertheless, O friend, hasten to honor and not to dishonor; do not spit on him as one who is dead; for his master lives and makes known to the one who has died what you are doing. Today you are going to adorn with roses the one who has died; you do well, you are worthy of praise. But nevertheless adorn him with good deeds, not with drunkenness; crown the one who has died with piety, not with meat-eating; encourage him with an offering, not with a calamity. If you now drink wine or eat meat over the tomb, how have you helped the one who has died? Give a coin to the poor on his account, and he rejoices; offer as incense bread to the belly of the hungry, and he is pleased. O, human indifference. We love the things that harm, we hate the things that save. What reason is there today to spread couches over the tomb, and to gather a public feast, and to engage in broad laughter as at a wedding? A wedding is one thing and a tomb is another. Why today do they leap about over the tomb as at a worldly birthday? A worldly birthday is one thing and a mournful funeral oration is another. Often today a woman goes to the tomb to adorn her own husband with roses; and she does not adorn him so much as she grieves him. For taking along her illicit friend, with a raised hand a lamp was broken over some dignitaries. And to this the speaker says: Let no one be grieved by the

ἀντιστρόφου κινηθέντες τῷ φθόνῳ, καὶ οὗτοι ἤρξαντο ἀντιλέγειν, καθὼς ἀρτίως ἤκουες, ὅτι γλεύκους μεμεστωμένοι εἰσίν. Τί ἐστι γλεύκους μεμεστωμένοι εἰσίν; Ἀντὶ τοῦ μεθύουσι σφόδρα καὶ διὰ τοῦτο ἀλλόκοτα φθέγγονται. Ταῦτα ἀκούσας ὁ μακάριος Πέτρος καὶ φέρειν μηκέτι δυνάμενοςἐκείνει γὰρ αὐτὸν ἔνδον λοιπὸν ὁ πυρσὸς τοῦ ἁγίου πνεύματος σταθεὶς ἐν μέσῳ, καθὼς ἀρτίως ἤκουες, ἤρξατο λέγειν· Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἱερουσαλὴμ πάντες,τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου. Οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν· ἔστι γὰρ ὥρα τρίτη τῆς ἡμέρας. Καλῶς ὁ μακάριος Πέτρος μάρτυρα τῆς νηφαλαιότητος τὴν τρίτην ὥραν ἐκάλεσεν. Καὶ τίς ἡ τρίτη ὥρα; Τὸ ἅγιον πνεῦμα. Πρώτη ὥρα ὁ πατήρ, ὡς τὸν νόμον βραβεύσας. ∆ευτέρα ὥρα ὁ υἱός, ὡς τὴν χάριν δωρησάμενος. Τρίτη ὥρα τὸ ἅγιον πνεῦμα, ὡς τὰς γλώσσας ποικίλας τῶν ἀποστόλων ἐργασάμενον. Φησὶν οὖν ὁ Πέτρος· Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἱερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω, καὶ ἐνωτίσασθε τὰ ῥήματά μου. Οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν. Μηδεὶς τὴν δωρεὰν τοῦ θεοῦ μέθην ἡγήσηται· ἢ ὀσφράνθητε, ἢ ἀκούσατε. Πλησιέστερον χωρήσατε, καὶ μάθετε ἀκριβῶς. Οἶνον ὄζουσιν, ἢ χάριν πνέουσιν; Ψελλίζουσιν, ἢ ῥητορεύουσιν; Ὡς φύλλα κινοῦνται τῇ μέθῃ, ἢ ὡς στύλοι πεπήγασι τῇ νηφαλαιότητι; Νυστάζουσι τῇ οἰνοφλυγίᾳ, ἢ διδάσκουσι τῇ θεογνωσίᾳ; Μέθην ἡγεῖσθε τὸ πρᾶγμα, ναὶ Ἰουδαῖοι; Μέθη τὴν γλῶσσαν δεσμεῖ, τὸ στόμα διαστρέφει, τοὺς ὀφθαλμοὺς πελιδνοῖ, τοὺς τοίχους πλευρίζει, λοξὰ καὶ δίδυμα βαδίζειν ποιεῖ. Μέθῃ γυμνοῦταί τις καὶ οὐκ αἰσθάνεται· παρ' ὧν ἔδει τιμᾶσθαι, γελᾶται. Μεθύουσιν οἱ ἀπόστολοι, ναὶ Ἰουδαῖοι; Ὁ τὴν κιβωτὸν τεκτονεύσας Νῶε ἐμεθύσθη, ἢ ἡμεῖς οἱ τὸν σταυρὸν κηρύττοντες; Μεθύουσιν οἱ ἀπόστολοι, ναὶ Ἰουδαῖοι; Ὁ πρόγονος ὑμῶν ἐμεθύσθη Λὼτ ὁ θυγατρογαμίας ὕπνον ὑπνώσας· μὴ γὰρ ἡμεῖς οἱ τῆς ἁγνείας κήρυκες; Καλῶς μὲν εἴπατε, ὦ Ἰουδαῖοι, ὅτι μεθύομεν. Οὐκ ἀπὸ οἴνου καθὼς νοεῖτε ὑμεῖς, ἀλλ' ἀπὸ τῆς θείας χάριτος· περὶ ταύτης γὰρ τῆς μέθης ἐκ πολλῶν τῶν χρόνων ὁ προφήτης ἐβόα· Μεθυσθήσονται ἀπὸ πιότητος οἴκου σου, καὶ τὸν Χειμάρρουν τῆς τρυφῆς σου ποτιεῖς αὐτούς, ὅτι παρὰ σοὶ πηγὴ ζωῆς. Πρόσεχε συνετῶς. Καιρὸς γὰρ λοιπὸν σφραγίσαι τὸν λόγον καὶ συντομώτερον ὑμᾶς ἀπολῦσαι σήμερον· οἷμαι γὰρ ὑμᾶς προσαγορεῦσαι τοὺς τάφους καὶ τὴν μνήμην τῶν προκοιμηθέντων τιμῆσαι τῇ ἐπιστασίᾳ. Ἀλλ' ὅμως, ὦ φίλε, σπεῦσον τιμῆσαι καὶ μὴ ὑβρίσαι· μὴ διαπτύσῃς αὐτοῦ ὡς τεθνεῶτος· ζῇ γὰρ ὁ τούτου δεσπότης καὶ γνωρίζει τῷ προτελευτήσαντι τί σὺ διαπράττῃ. Ἀπέρχῃ σήμερον τὸν προτελευτήσαντα ῥοδίσαι· καλῶς ποιεῖς, ἐπαίνων εἶ ἄξιος. Ἀλλ' ὅμως ῥόδισον αὐτὸν εὐποιΐᾳ, μὴ οἰνοφλυγίᾳ· στεφάνωσον τὸν προτελευτήσαντα τῇ εὐσεβείᾳ, μὴ τῇ κρεοφαγίᾳ· πρότρεψαι αὐτὸν τῇ προσφορᾷ, μὴ τῇ συμφορᾷ. Ἐὰν ἐπάνω τοῦ μνήματος σὺ ἐν τῷ παρόντι οἰνοποτήσῃς, ἢ κρεοφαγήσῃς, τί ὠφέλησας τὸν προτελευτήσαντα; Μετάδος εἰς λόγον αὐτοῦ ὀβολὸν τῷ πτωχῷ, κἀκεῖνος εὐφραίνεται· θυμίασον τὴν κοιλίαν τοῦ πεινῶντος ἄρτῳ, κἀκεῖνος ἡδύνεται. Ὢ τῆς ἀνθρωπίνης ἀδιαφορίας. Τὰ βλάπτοντα φιλοῦμεν, τὰ σῴζοντα μισοῦμεν. Ποῖον εὔλογον σήμερον ἐπάνω τοῦ τάφου στιβάδας στρῶσαι, καὶ συμπόσιον δημόσιον συναθροῖσαι καὶ ὡς ἐν γάμῳ πλατύτερον γέλωτα ποιεῖσθαι; Ἄλλο γάμος καὶ ἄλλο τάφος. Τί ἐπάνω τοῦ μνήματος σήμερον ὡς ἐν γενεθλίῳ κοσμικῷ σκιρτῶσιν; Ἄλλο γενέθλιον κοσμικὸν καὶ ἄλλο ἐπιτάφιον πενθικόν. Ἀπέρχεται πολλάκις σήμερον ἐν τῷ τάφῳ γυνὴ ῥοδίσαι τὸν ἑαυτῆς ἄνδρα· καὶ οὐ τοσοῦτον ῥοδίζει, ὅσον θλίβει. Παραλαβοῦσα γὰρ τὸν παρείσακτον φίλον, μετεωρισθείσης χειρὸς ἐκλάσθη κανδῆλα ἐπάνω ἀξιωματικῶν τινων. Καὶ πρὸς τοῦτο ὁ ὁμιλητὴς φησίν· Μηδένα λυπείτω τὸ