9

often even those who are self-controlled, from shameful words have come to shameful deeds. For our soul is neither good by nature nor evil, but by choice it becomes both this and that. Just as the sail, wherever the wind blows, carries the ship; or rather, just as the rudder carries the ship, if the wind is fair; so too the mind, if good words are carried by a fair wind, will sail without danger; but if they are contrary, often it will even sink the mind. For what winds are to ships, words are to souls; wherever you wish, you move and turn it. For this reason someone exhorting says: Let all your discourse be in the law of the Most High. Therefore I exhort, taking children from their nurse, let us not accustom them to old wives' fables, but from their earliest age let them learn that there is a judgment; that there is a punishment, let it be fixed in their mind; this fear, having taken root, works great good. For a soul that has learned from its earliest age to be shaken by this expectation will not quickly shake off this dread; but like a well-reined horse, having the thought of hell sitting upon it, it will walk in an orderly way, and will speak and say useful things; and neither youth, nor wealth, nor orphanhood, nor anything else will be able to harm it, having so firm a mind, and able to withstand all things. With these words let us regulate ourselves, and our wives and slaves and children and friends, and if possible, even our enemies. For with these words we can cut off many of our sins, and it is better to dwell on sorrowful things than on pleasant things; and this is clear from what follows. For tell me, if you go to a house where a wedding is being celebrated, for an hour you are delighted with the sight, but later, having departed, you waste away with grief that you do not have so much. But if you enter a house of mourning, even if they are very wealthy, when you depart you will be more at rest; 62.479 for from there you received not envy, but encouragement and consolation for your own poverty. You have seen through these events that wealth is no good thing, nor poverty an evil thing, but they are indifferent matters. So also now if you discourse on luxury, you rather weary the soul that perhaps cannot live in luxury; but when you speak against luxury, and cast in the midst words about hell, the matter gladdens you, and will produce great pleasure. For when you consider that luxury will be able to do nothing to defend us against that fire, you will not seek after it; and if you consider that it is rather accustomed to kindle it more, not only will you not seek it, but you will also turn away from it and reject it. Let us not then flee from words about hell, that we may flee from hell; let us not flee from the remembrance of punishment, that we may not be punished. If that rich man had thought of that fire, he would not have sinned; but since he never remembered it, for this reason he fell into it. Tell me, O man, when you are about to stand before the judgment seat of Christ, do you speak of anything rather than of this? And when you have a case before a judge, often a matter of mere words, neither night nor day, nor season nor hour do you speak of anything else, but continually about that case; but when you are about to give an account for your whole life 62.480 and to submit to an examination, do you not even endure others reminding you of the judgment? Therefore, for this reason all things are lost and corrupted, because when we are about to stand before a human tribunal concerning worldly affairs, we set everything in motion, we petition everyone, we are continually anxious about this, we do everything for this; but when we are about to come before the tribunal of Christ after a little while, we do nothing either by ourselves or through others, we do not petition the Judge. And yet He gives us much time, and does not snatch us away in the midst of our sins, but allows us to divest ourselves of them, and that goodness and love for mankind leaves nothing undone of what pertains to it. But nothing more is done; for

9

πολλάκις καὶ σωφρονοῦντες, ἀπὸ ῥημάτων αἰσχρῶν ἐπὶ πράξεις ἦλθον αἰσχράς. Οὐ γάρ ἐστιν ἡμῶν ἡ ψυχὴ οὔτε ἀγαθὴ φύσει οὔτε κακὴ, ἀλλὰ προαιρέσει καὶ τοῦτο κἀκεῖνο γίνεται. Ὥσπερ οὖν τὸ ἱστίον, ὅπουπερ ἂν πνεύσῃ ὁ ἄνεμος, μεταφέρει τὸ πλοῖον· μᾶλλον δὲ ὥσπερ ὁ οἴαξ μεταφέρει τὸ πλοῖον, ἂν ἐξ οὐρίων ὁ ἄνεμος ᾖ· οὕτω καὶ ὁ λογισμὸς, ἂν ἐξ οὐρίων τὰ ῥήματα φέρηται τὰ καλὰ, πλεύσεται ἀκινδύνως· ἂν δὲ ἐναντία, πολλάκις καὶ καταδύσει τὸν λογισμόν. Ὅπερ γάρ ἐστι τοῖς πλοίοις τὰ πνεύματα, τοῦτο ταῖς ψυχαῖς οἱ λόγοι· ὅπουπερ ἂν θέλῃς, μετάγεις αὐτὴν καὶ μετατρέπεις. ∆ιὰ τοῦτο παραινῶν τίς φησι· Πᾶσα διήγησίς σου ἔστω ἐν νόμῳ Ὑψίστου. ∆ιὸ παρακαλῶ, ἀπὸ τῆς τίτθης τὰ παιδία λαμβάνοντες, μὴ μύθοις γραϊκοῖς αὐτὰ ἐθίζωμεν, ἀλλ' ἐκ πρώτης ἡλικίας μανθανέτω, ὅτι κρίσις ἐστίν· ὅτι κόλασις, ἐμπηγνύσθω αὐτῶν τῇ διανοίᾳ· οὗτος ὁ φόβος συῤῥιζωθεὶς, μεγάλα ἐργάζεται ἀγαθά. Ψυχὴ γὰρ μαθοῦσα ἐκ πρώτης ἡλικίας τῇ προσδοκίᾳ ταύτῃ κατασείεσθαι, οὐ ταχέως ἀποσείσεται τοῦτο τὸ δέος· ἀλλ' ὥσπερ τις ἵππος εὐήνιος, ἐπικαθήμενον ἔχουσα τὸν τῆς γεέννης λογισμὸν, εὔτακτα βαδίζουσα, καὶ φθέγξεται καὶ ἐρεῖ χρήσιμα· καὶ οὔτε νεότης, οὔτε πλοῦτος, οὔτε ὀρφανία, οὔτε ἄλλο οὐδὲν αὐτὴν βλάψαι δυνήσεται, οὕτω στεῤῥὸν ἔχουσα τὸν λογισμὸν, καὶ πρὸς πάντα ἀντέχειν δυνάμενον. Τούτοις τοῖς λόγοις καὶ ἡμᾶς αὑτοὺς ῥυθμίζωμεν, καὶ γυναῖκας καὶ δούλους καὶ τέκνα καὶ φίλους, εἰ δυνατὸν, καὶ ἐχθρούς. ∆υνάμεθα γὰρ μετὰ τούτων τῶν λόγων τὰ πολλὰ τῶν ἁμαρτημάτων ὑποτεμέσθαι, καὶ βέλτιον ἐν λυπηροῖς ἐνδιατρίβειν, ἢ χρηστοῖς· καὶ δῆλον ἐκεῖθεν. Εἰπὲ γάρ μοι, ἂν ἔλθῃς εἰς οἰκίαν, ἔνθα γάμοι ἐπιτελοῦνται, πρὸς μὲν ὥραν ἥσθης τῇ θέᾳ, ὕστερον δὲ ἀπελθὼν τήκεις σαυτὸν τῇ λύπῃ, ὅτι οὐκ ἔχεις τοσαῦτα. Ἂν δὲ εἰς οἰκίαν πενθούντων εἰσέλθῃς, κἂν σφόδρα πλουτοῦντες ὦσιν, ἀπελθὼν ἀναπαύσῃ μᾶλλον· οὐ 62.479 γὰρ δὴ φθόνον ἐδέξω ἐκεῖθεν, ἀλλὰ παράκλησιν καὶ παραμυθίαν ἐπὶ τῇ σῇ πενίᾳ. Εἶδες διὰ τῶν πραγμάτων, ὡς οὐδὲν ὁ πλοῦτος ἀγαθὸν, οὐδὲν ἡ πενία κακὸν, ἀλλ' ἀδιάφορά ἐστι πράγματα. Οὕτω καὶ νῦν ἂν περὶ τρυφῆς διαλέγῃ, μᾶλλον κόπτεις τὴν ψυχὴν οὐκ ἔχουσαν ἴσως τρυφᾷν· ὅταν δὲ κατὰ τρυφῆς, καὶ τοὺς τῆς γεέννης ἐμβάλῃς ἐν μέσῳ λόγους, εὐφραίνει σε τὸ πρᾶγμα, καὶ πολλὴν τέξεται τὴν ἡδονήν. Ὅταν γὰρ ἐννοήσῃς, ὅτι ἡ τρυφὴ οὐδὲν ἡμῖν πρὸς τὸ πῦρ ἐκεῖνο δυνήσεται ἀμῦναι, οὐκ ἐπιζητήσεις αὐτήν· ἂν δὲ λογίσῃ, ὅτι καὶ μᾶλλον αὐτὸ ἀνάπτειν εἴωθεν, οὐ μόνον οὐκ ἐπιζητήσεις, ἀλλὰ καὶ ἀποστραφήσῃ καὶ ἀποκρούσῃ. Μὴ δὴ φεύγωμεν τοὺς περὶ γεέννης λόγους, ἵνα φύγωμεν τὴν γέενναν· μὴ φεύγωμεν τὴν τῆς κολάσεως μνήμην, ἵνα μὴ κολασθῶμεν. Εἰ ὁ πλούσιος ἐκεῖνος τὸ πῦρ ἐνενόει ἐκεῖνο, οὐκ ἂν ἥμαρτεν· ἐπειδὴ δὲ οὐδέποτε αὐτοῦ ἐμνήσθη, διὰ τοῦτο αὐτῷ περιέπεσεν. Εἰπέ μοι, ἄνθρωπε, μέλλων παρίστασθαι τῷ βήματι τοῦ Χριστοῦ πάντα μᾶλλον φθέγγῃ, ἢ περὶ τούτου; Καὶ πρᾶγμα μὲν ἔχων πρὸς δικαστὴν, μέχρι ῥημάτων πολλάκις, οὐ νύκτα, οὐχ ἡμέραν, οὐ καιρὸν, οὐχ ὥραν ἄλλο τι φθέγγῃ, ἀλλὰ διαπαντὸς περὶ ἐκείνου τοῦ πράγματος· μέλλων δὲ ὑπὲρ πάσης τῆς ζωῆς 62.480 σου λόγον διδόναι, καὶ εὐθύνας ὑποσχεῖν, οὐδὲ ἄλλων σε ἀναμιμνησκόντων ὑπὲρ τῆς δίκης ἀνέχῃ; Τοιγαροῦν διὰ τοῦτο πάντα ἀπόλωλε καὶ διέφθαρται, ὅτι βήματι μὲν ἀνθρωπίνῳ παραστήσεσθαι μέλλοντες περὶ πραγμάτων βιωτικῶν, πάντα κινοῦμεν, πάντας ἀξιοῦμεν, διηνεκῶς περὶ τούτου μεριμνῶμεν, πάντα ὑπὲρ τούτου πράττομεν, εἰς δὲ τὸ βῆμα τοῦ Χριστοῦ μέλλοντες ἥκειν μετ' οὐ πολὺ, οὐδὲν οὔτε δι' ἑαυτῶν, οὔτε δι' ἄλλων πράττομεν, οὐκ ἀξιοῦμεν τὸν δικαστήν. Καίτοι γε πολλὴν ἡμῖν ἐκεῖνος δίδωσι προθεσμίαν, καὶ οὐκ ἀναρπάζει ἡμᾶς ἐν τοῖς μέσοις ἁμαρτήμασιν, ἀλλ' ἀφίησιν ἀποδύσασθαι, καὶ οὐδὲν τῶν εἰς αὐτὸν ἡκόντων παραλιμπάνει ἡ ἀγαθότης ἐκείνη καὶ ἡ φιλανθρωπία. Ἀλλ' οὐδὲν γίνεται πλέον· διὰ