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grieving those who touch it, not only having no fruit itself, but also hindering that which is sprouting. Such is wealth; not only does it not bear eternal fruit itself, but it also holds back and hinders those who wish to. Thorns are food for irrational camels. They are food and fuel for fire, useful for nothing. Such also is wealth, useful for nothing, except to burn in a furnace, to kindle that day which burns like an oven, to nourish the irrational passions, vengefulness and anger. For such is the camel that eats thorns. For it is said by those who know such things that there is nothing among the beasts so wrathful and ill-tempered and vengeful, as the camel. Such is wealth; it nourishes the irrational passions of the soul, but it pricks and wounds the rational ones, just as in the case of thorns. This plant is something hard and rough, it grows of its own accord. But let us see also where it grows, so that we may cut it out; in the steep places of the fields, in the stony places, in the dry places, where there is no moisture. When, therefore, someone is rough and steep, that is, unmerciful, the thorn grows in him. But when the farmers' sons wish to cut them out, they do not do this with iron, but how? By setting fire to them, thus they draw out all the evil from the earth. For since it is not enough to cut from above, while the root remains below, nor even to take out the root (for something of the evil remains in the earth, and just as when some plague has attacked a body, the remains still linger), the fire, drawing up from above all that moisture of the thorns, as if some poison, draws it out through its heat from the bowels of the earth. For just as the cupping-glass, when applied, draws all evil to itself; so also the fire draws up all the evil from the thorns, and makes it pure. For what reason, then, did I say these things? Because it is necessary to purge away from every side the affection for wealth. There is also a fire among us, drawing this evil from the soul, that of the Spirit, I mean; if we apply this, we will be able to dry up not only the thorns, but also the moisture from them; since if they are fixed in, all becomes in vain. For see; has a rich man entered here, or even a rich 62.484 woman? She does not care how she will hear the oracles of God, but how she will show herself off, how she will sit with ostentation, how with much glory, how she will surpass all the others in the costliness of her garments, and will make herself more stately in posture and glance and gait, and all her thought and care is, "Did so-and-so see me? Did she admire me? Am I beautifully adorned?" And not only about this does she take thought, but also that her clothes not rot, that they not be torn, and all her care is about this. Likewise also the rich man enters to show himself to the poor man, and to strike fear through the attire of his garments, through having many servants; and they stand by, shooing people away. But he, from his great vanity, does not even deign to do this, but so knows the task to be unworthy of a free man, that although being exceedingly puffed up, he does not endure to do this, but entrusts it to the slaves who follow him; for to do this is truly servile and of a rash character. Then as he is sitting, immediately the cares of his house enter, dragging him all around, the vanity possessing his soul overflows; he thinks he is doing a favor both to us, and to the people, and perhaps even to God, because he has entered into the house of God. But one who is so inflamed, how will he ever be able to be healed? 4. Tell me now, if someone should come to a physician's office, and does not ask a favor of the physician, but thinks he is doing a favor for him, and neglecting to ask for medicine for his wound, he occupies himself with his clothes, would such a person depart having received any good thing? I think not. But the cause of all these things, if you wish, I will tell; they think they are coming to us, when they come in

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λυπῶν τοὺς ἁπτομένους, οὐ μόνον αὐτὸς οὐκ ἔχων καρπὸν, ἀλλὰ καὶ τῷ βλαστάνοντι ἐμποδίζων. Τοιοῦτόν ἐστιν ὁ πλοῦτος· οὐ μόνον αὐτὸς οὐ φέρει καρπὸν αἰώνιον, ἀλλὰ καὶ τοὺς βουλομένους κατέχων ἐμποδίζει. Ἀλόγων εἰσὶ τροφαὶ αἱ ἄκανθαι καμήλων. πυρός εἰσι βρῶσις καὶ δαπάνη πρὸς οὐδὲν χρήσιμοι. Τοιοῦτον καὶ ὁ πλοῦτος, πρὸς οὐδὲν χρήσιμος, ἀλλ' ἢ πρὸς τὸ καῦσαι κάμινον, πρὸς τὸ τὴν ἡμέραν ἀνάψαι ἐκείνην τὴν ὡς κλίβανον καιομένην, πρὸς τὸ θρέψαι τὰ ἄλογα πάθη, μνησικακίαν καὶ ὀργήν. Τοιοῦτον γὰρ καὶ ἡ τρώγουσα κάμηλος τὰς ἀκάνθας. Λέγεται γὰρ ὑπὸ τῶν τὰ τοιαῦτα εἰδότων μηδὲν εἶναι ἐν τοῖς κτήνεσιν οὕτω βαρύμηνι καὶ δύσθυμον καὶ μνησίκακον, ὡς ἡ κάμηλος. Τοιοῦτον ὁ πλοῦτός ἐστι· τὰ ἄλογα πάθη τρέφει τῆς ψυχῆς, τὰ δὲ λογικὰ κεντεῖ καὶ τιτρώσκει, καθάπερ ἐπὶ τῶν ἀκανθῶν. Σκληρόν τί ἐστι καὶ τραχὺ τοῦτο τὸ φυτὸν, αὐτόματον φύεται. Ἴδωμεν δὲ καὶ ποῦ φύεται, ἵνα ἐκκόψωμεν αὐτό· ἐν τοῖς ἀποκρήμνοις τῶν χωρίων, ἐν τοῖς λιθώδεσιν, ἐν τοῖς ξηροῖς, ἔνθα νοτὶς οὐκ ἔστιν. Ὅταν οὖν τραχύς τις ᾖ καὶ ἀπόκρημνος, τουτέστιν ἀνελεήμων, ἡ ἄκανθα φύεται ἐν αὐτῷ. Ἀλλ' ὅταν αὐτὰς ἐκκόψαι βούλωνται γεωργῶν παῖδες, οὐ σιδήρῳ τοῦτο ποιοῦσιν, ἀλλὰ πῶς; πῦρ ἐπαφιέντες, οὕτω πᾶσαν ἐξέλκουσι τὴν κακίαν τῆς γῆς. Ἐπειδὴ γὰρ οὐκ ἀρκεῖ τὸ τεμεῖν ἄνωθεν, τῆς ῥίζης κάτω μενούσης, ἀλλ' οὐδὲ τὴν ῥίζαν ἐξελεῖν (ἀπὸ γὰρ τῆς κακίας ἐναπομένει τῇ γῇ, καὶ καθάπερ τινὸς λοιμοῦ εἰς σῶμα ἐνσκήψαντος ἔτι μένει τὰ λείψανα), πᾶσαν ἐκείνην τὴν νοτίδα τὴν τῶν ἀκανθῶν τὸ πῦρ ἄνωθεν ἀνιμώμενον, ὥσπερ τινὰ ἰὸν, ἐξέλκει διὰ τῆς θερμότητος ἀπὸ τῶν λαγόνων τῆς γῆς. Καθάπερ γὰρ ἡ σικύα ἐπιτιθεμένη πᾶσαν κακίαν ἕλκει πρὸς ἑαυτήν· οὕτω καὶ τὸ πῦρ πᾶσαν κακίαν τὴν ἐκ τῶν ἀκανθῶν ἀνιμᾶται, καὶ καθαρὰν αὐτὴν ποιεῖ. Τίνος δὴ ἕνεκεν ταῦτα εἶπον; Ὅτι δεῖ τὴν πρὸς τὸν πλοῦτον συμπάθειαν πάντοθεν ἐκκαθαίρειν. Ἔστι καὶ παρ' ἡμῖν πῦρ, ἀπὸ ψυχῆς ταύτην ἕλκον τὴν κακίαν, τὸ τοῦ πνεύματος λέγω· ἂν τοῦτο ἐπαφῶμεν, οὐ τὰς ἀκάνθας μόνον, ἀλλὰ καὶ τὴν ἐξ αὐτῶν νοτίδα ἀναξηραίνειν δυνησόμεθα· ὡς ἐὰν ὦσιν ἐμπεπηγυῖαι, πάντα γίνεται μάτην. Ὅρα γάρ· εἰσῆλθε πλούσιος ἐνταῦθα, ἢ καὶ πλουτοῦσα 62.484 γυνή; οὐ φροντίζει πῶς ἀκούσει τῶν λογίων τοῦ Θεοῦ, ἀλλὰ πῶς ἐπιδείξεται, πῶς μετὰ κόμπου καθίσει, πῶς μετὰ δόξης πολλῆς, πῶς πάσας τὰς ἄλλας ὑπερβαλεῖται τῇ τῶν ἱματίων πολυτελείᾳ, καὶ σχήματι καὶ βλέμματι καὶ βαδίσματι σεμνοτέραν ἑαυτὴν ἐργάσεται, καὶ πᾶσα ἡ φροντὶς καὶ ἡ μέριμνα αὐτῇ, ἆρα εἶδεν ἡ δεῖνα; ἆρα ἐθαύμασεν; ἆρα καλῶς κεκαλλώπισμαι; Οὐ περὶ τούτου δὲ μόνον τὴν φροντίδα ποιεῖται, ἀλλ' ὥστε καὶ μὴ σαπῆναι τὰ ἱμάτια, ὥστε μὴ διαῤῥαγῆναι, καὶ πᾶσα ἡ φροντὶς περὶ τοῦτο. Ὁμοίως καὶ ὁ πλουτῶν ἀνὴρ εἰσέρχεται δείξων ἑαυτὸν τῷ πένητι, καὶ εἰς φόβον καταστήσων διὰ τῆς περιβολῆς τῶν ἱματίων, διὰ τοῦ παῖδας ἔχειν πολλούς· καὶ παρεστήκασιν ἀποσοβοῦντες. Ὁ δὲ ἀπὸ πολλοῦ τύφου οὐδὲ τοῦτο καταξιοῖ ποιεῖν, ἀλλ' οὕτως οἶδεν ἀνάξιον ὂν ἐλευθέρου τὸ ἔργον, ὅτι καίτοι σφόδρα τετυφωμένος οὐκ ἀνέχεται τοῦτο ποιεῖν, ἀλλὰ τοῖς δούλοις ἐπιτρέπει τοῖς ἀκολούθοις· τὸ γὰρ τοῦτο ποιεῖν δουλικὸν ὄντως καὶ ἰταμῶν ἠθῶν. Εἶτα καθήμενον εὐθέως ἐπεισέρχονται αἱ τῆς οἰκίας φροντίδες περισύρουσαι πανταχοῦ, ὁ τῦφος ὁ κατέχων τὴν ψυχὴν περιῤῥεῖ· νομίζει χαρίζεσθαι καὶ ἡμῖν, καὶ τῷ λαῷ, τάχα δὲ καὶ τῷ Θεῷ, ὅτι εἰσῆλθεν εἰς τὸν τοῦ Θεοῦ οἶκον. Ὁ δὲ οὕτω φλεγμαίνων, πῶς δυνήσεται θεραπευθῆναί ποτε; δʹ. Εἰπὲ δή μοι, εἴ τις εἰς ἰατρεῖον παραγένοιτο, καὶ μὴ χάριν αἰτεῖ τὸν ἰατρὸν, ἀλλὰ νομίζει χαρίζεσθαι ἐκείνῳ, καὶ ἀφεὶς φάρμακον αἰτῆσαι ἐπὶ τὸ τραῦμα, περὶ ἱμάτια ἀσχολοῖτο, ἆρα ἀπέλθοι τι ἂν ὁ τοιοῦτος λαβὼν ἀγαθόν; Οὐκ ἔγωγε οἶμαι. Τὸ δὲ αἴτιον τούτων ἁπάντων, εἰ βούλεσθε, ἐρῶ· νομίζουσι πρὸς ἡμᾶς εἰσιέναι, ὅταν εἰσίωσιν