John Chrysostom, On the First Letter to the Corinthians

Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written.57 [The true text of this clause is well given in the Revised Version, “not to go beyond the things which are written.”]

So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges. But when the time came for a gentler process, then he strips it off, and removes the mask, and shows the persons concealed by the appellation of Paul and Apollos. And on this account he said, “These things, brethren, I have transferred in a figure unto myself and Apollos.”

And as in the case of the sick, when the child being out of health kicks and turns away from the food offered by the physicians, the attendants call the father or the tutor, and bid them take the food from the physician’s hands and bring it, so that out of fear towards them he may take it and be quiet: so also Paul, intending to censure them about certain other persons, of whom some, he thought, were injured, others honored above measure, did not set down the persons themselves, but conducted the argument in his own name and that of Apollos, in order that reverencing these they might receive his mode of cure. But that once received, he presently makes known in whose behalf he was so expressing himself.

Now this was not hypocrisy, but condescension (συγκατάβασις) and tact (οἰκονομία). For if he had said openly, “As for you, the men whom ye are judging are saints, and worthy of all admiration;” they might have taken it ill and (κἂν ἀπεπήδησαν) started back. But now in saying, “But to me it is a very small thing that I should be judged of you:” and again, “Who is Paul, and who is Apollos?” he rendered his speech easy of reception.

This, if you mark it, is the reason why he says here, “These things have I transferred in a figure unto myself for your sakes, that in us ye may learn not to be wise above what is written,” signifying that if he had applied his argument in their persons, they would not have learnt all that they needed to learn, nor would have admitted the correction, being vexed at what was said. But as it was, revering Paul, they bore the rebuke well.

[2.] But what is the meaning of, “not to be wise above what is written?” It is written, (St. Matt. vii. 3.) “Why beholdest thou the mote that is in thy brothers’s eye, but considerest not the beam that is in thine own eye?” and “Judge not, that ye be not judged.” For if we are one and are mutually bound together, it behooveth us not to rise up against one another. For “he that humbleth himself shall be exalted,” saith he. And (St. Matt. xx. 26, 27; St. Mark x. 43; not verbatim.) “He that will be first of all, let him be the servant of all.” These are the things which “are written.”

“That no one of you be puffed up for one against another.” Again, having dismissed the teachers, he rebukes the disciples. For it was they who caused the former to be elated.

And besides, the leaders would not quietly receive that kind of speech because of their desire of outward glory: for they were even blinded with that passion. Whereas the disciples, as not reaping themselves the fruits of the glory, but procuring it for others, would both endure the chiding with more temper, and had it more in their power than the leading men to destroy the disease.

It seems then, that this also is a symptom of being “puffed up,” to be elated on another’s account, even though a man have no such feeling in regard of what is his own. For as he who is proud of another’s wealth, is so out of arrogance; so also in the case of another’s glory.

And he hath well called it “being puffed up.” For when one particular member rises up over the rest, it is nothing else but inflammation and disease; since in no other way doth one member become higher than another, except when a swelling takes place. (So in English “proud flesh.”) And so in the body of the Church also; whoever is inflamed and puffed up, he must be the diseased one; for he is swollen above the proportion of the rest. For this [disproportion] is what we mean by “swelling.” And so comes it to pass in the body, when some spurious and evil humor gathers, instead of the wonted nourishment. So also arrogance is born; notions to which we have no right coming over us. And mark with what literal propriety he saith, be not “puffed up:” for that which is puffed up hath a certain tumor of spirit, from being filled with corrupt humor.

These things, however, he saith, not to preclude all soothing, but such soothing as leads to harm. “Wouldest thou wait upon this or that person? I forbid thee not: but do it not to the injury of another.” For not that we might array ourselves one against another were teachers given us, but that we might all be mutually united. For so the general to this end is set over the host, that of those who are separate he may make one body. But if he is to break up the army, he stands in the place of an enemy rather than of a general.

[3.] Ver. 7. “For who maketh thee to differ? For what hast thou which thou didst not receive?”

From this point, dismissing the governed, he turns to the governors. What he saith comes to this: From whence is evident that thou art worthy of being praised? Why, hath any judgment taken place? any inquiry proceeded? any essay? any severe testing? Nay, thou canst not say it: and if men give their votes, their judgment is not upright. But let us suppose that thou really art worthy of praise and hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case were it right to be high-minded; for thou hast nothing of thyself but from God didst receive it. Why then dost thou pretend to have that which thou hast not? Thou wilt say, “thou hast it:” and others have it with thee: well then, thou hast it upon receiving it: not merely this thing or that, but all things whatsoever thou hast.

For not to thee belong these excellencies, but to the grace of God. Whether you name faith, it came of His calling; or whether it be the forgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles; thou didst receive all from thence. Now what hast thou, tell me, which thou hast not received, but hast rather achieved of thine own self? Thou hast nothing to say. Well: thou hast received; and does that make thee high-minded? Nay, it ought to make thee shrink back into thyself. For it is not thine, what hath been given, but the giver’s. What if thou didst receive it? thou receivedst it of him. And if thou receivedst of him, it was not thine which thou receivedst: and if thou didst but receive what was not thine own, why art thou exalted as if thou hadst something of thine own? Wherefore he added also, “Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

[4.] Thus having, you see, made good his argument by concession,58 [That is, conceding that they had the gifts which they claimed. C.] (κατὰ συνδρομὴν.) he indicates that they have their deficiencies; and those not a few: and saith, “In the first place, though ye had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which ye are destitute.” And in the beginning he did but hint at this, saying, “I could not speak unto you as unto spiritual:” and, “I determined to know nothing among you, save Jesus Christ and Him crucified.” But here he doth it in a way to abash them, saying,

Ver. 8. “Already ye are filled, already ye are rich:” that is, ye want nothing henceforth; ye are become perfect; ye have attained the very summit; ye stand, as ye think, in need of no one, either among Apostles or teachers.

“Already ye are filled.” And well saith he “already;” pointing out, from the time, the incredibility of their statements and their unreasonable notion of themselves. It was therefore in mockery that he said to them, “So quickly have ye come to the end;” which thing was impossible in the time: for all the more perfect things wait long in futurity: but to be “full” with a little betokens a feeble soul; and from a little to imagine one’s self “rich,” a sick and miserable one. For piety is an insatiable thing; and it argues a childish mind to imagine from just the beginnings that you have obtained the whole: and for men who are not yet even in the prelude of a matter, to be high-minded as if they had laid hold of the end.

Then also by means of what followeth he puts them yet more out of countenance; for having said, “Already ye are full,” he added, “ye are become rich, ye have reigned without us: yea and I would to God ye did reign, that we also might reign with you.” Full of great austerity is the speech: which is why it comes last, being introduced by him after that abundance of reproof. For then is our admonition respected and easily received, when after our accusations we introduce our humiliating expressions, (τὰ ἐυτρεπτικὰ ῤήματα.) For this were enough to repress even the shameless soul and strike it more sharply than direct accusation, and correct the bitterness and hardened feeling likely to arise from the charge brought. It being certain that this more than anything else is the admirable quality of those arguments which appeal to our sense of shame, that they possess two contrary advantages. On the one hand, one cuts deeper than by open invective: on the other hand, it causes the person reprimanded to bear that severer stab with more entire patience.

[5.] “Ye have reigned without us.” Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves (τὸ ἀσυνείδητον.) is pointed out, and their great inconsideration. For what he saith is this: “In labors indeed,” saith he, “all things are common both to us and to you, but in the rewards and the crowns ye are first. Not that I say this in vexation:” wherefore he added also, “I would indeed that ye did reign:” then, lest there should seem to be some irony, he added, “that we also might reign with you;” for, saith he, we also should be in possession (ἐπιτύχοιμεν, ms. Reg., ἐπιτύχωμεν Edd.) of these blessings. Dost thou see how he shews in himself all at once his severity and his care over them and his self-denying mind? Dost thou see how he takes down their pride?

Ver. 9. “For I think that God hath set forth us the Apostles last of all, as men doomed to death.”

There is great depth of meaning and severity implied again in his saying, “us:” and not even with this was he satisfied, but added also his dignity, hitting them vehemently: “us the Apostles;” who are enduring such innumerable ills; who are sowing the word of Godliness; who are leading you unto this severe rule of life. These “He hath set forth last, as doomed to death,” that is, as condemned. For since he had said, “That we also might reign with you,” and by that expression had relaxed his vehemency in order not to dispirit them; he takes it up again with greater gravity, and saith, “For I think that God hath set forth us the Apostles last, as men doomed to death.” “For according to what I see,” saith he, “and from what ye say, the most abject of all men and emphatically the condemned, are we who are put forward for continual suffering. But ye have already a kingdom and honors and great rewards in your fancy.” And wishing to carry out their reasoning to still greater absurdity, and to exhibit it as incredible in the highest degree, he said not merely, “We are ‘last,’” but, “God made us last;” nor was he satisfied with saying, “last,” but he added also, “doomed to death:” to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them.

Observe too the good sense of Paul. The topics by which, when it is the proper time, he exalts and shews himself honorable and makes himself great; by these he now puts them to shame, calling himself “condemned.” Of so great consequence is it to do all things at the befitting season. By “doomed to death,” in this place he means “condemned,” and deserving of ten thousand deaths.

[6.] “For we are made a spectacle unto the world, and to angels, and to men.”

What means, “We are become a spectacle unto the world?” “Not in a single corner nor yet in a small part of the world suffer we these things,” saith he; “but every where and before all.” But what means, “unto angels?” It is possible to “become a spectacle unto men,” but not so unto angels, when the things done are ordinary. But our wrestlings are such as to be worthy even of angelic contemplation. Behold from the things by which he vilifies himself, how again he shows himself great; and from the things about which they are proud, how he displays their meanness. For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong; and unhonored, than glorious and distinguished; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves. For not with men only is our wrestling but also with incorporeal powers. Therefore also a mighty theatre is set (μέγα θέατρον κάθηται.)

Ver. 10. “We are fools for Christ’s sake, but ye are wise in Christ.”

Again, this also he spake in a way to abash them; implying that it is impossible for these contraries to agree, neither can things so distant from one another concur. “For how can it be,” saith he, “that you should be wise, but we fools in the things relating to Christ?” That is: the one sort beaten and despised and dishonored and esteemed as nothing; the others enjoying honor and looked up to by many as a wise and prudent kind of people; it gives him occasion to speak thus: as if he had said, “How can it be that they who preach such things should be looked upon as practically engaged in their contraries?”

“We are weak, but ye are strong.” That is, we are driven about and persecuted; but ye enjoy security and are much waited upon; howbeit the nature of the Gospel endureth it not.

“We are despised, but ye are honorable.” Here he setteth himself against the noble and those who plumed themselves upon external advantages.

“Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands.” That is, “It is not an old story that I am telling but just what the very time present bears me witness of: that of human things we take no account nor yet of any outward pomp; but we look unto God only.” Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle.

[7.] Let us not then desire any others to applaud us. For this is to insult Him; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants. For just as they who contend in a small theatre seek a large one, as if this were insufficient for their display; so also do they, who contending in the sight of God afterwards seek the applause of men; giving up the greater praise and eager for the less, they draw upon themselves severe punishment. What but this hath turned every thing upside down? this puts the whole world into confusion, that we do all things with an eye to men, and even for our good things, we esteem it nothing to have God as an admirer, but seek the approbation which cometh from our fellow-servants: and for the contrary things again, despising Him we fear men. And yet surely they shall stand with us before that tribunal, doing us no good. But God whom we despise now shall Himself pass the sentence upon us.

But yet, though we know these things, we still gape after men, which is the first of sins. Thus were a man looking on no one would choose to commit fornication; but even though he be ten thousand times on fire with that plague, the tyranny of the passion is conquered by his reverence for men. But in God’s sight men not only commit adultery and fornication; but other things also much more dreadful many have dared and still dare to do. This then alone, is it not enough to bring down from above ten thousand thunderbolts? Adulteries, did I say, and fornications? Nay, things even far less than these we fear to do before men: but in God’s sight we fear no longer. From hence, in fact, all the world’s evils have originated; because in things really bad we reverence not God but men.

On this account, you see, both things which are truly good, not accounted such by the generality, become objects of our aversion, we not investigating the nature of the things, but having respect unto the opinion of the many: and again, in the case of evil things, acting on this same principle. Certain things therefore not really good, but seeming fair unto the many, we pursue, as goods, through the same habit. So that on either side we go to destruction.

[8.] Perhaps many may find this remark somewhat obscure. Wherefore we must express it more clearly. When we commit uncleanness, (for we must begin from the instances alleged,) we fear men more than God. When therefore we have thus subjected ourselves unto them and made them lords over us; there are many other things also which seem unto these our lords to be evil, not being such; these also we flee for our part in like manner. For instance; To live in poverty, many account disgraceful: and we flee poverty, not because it is disgraceful nor because we are so persuaded, but because our masters count it disgraceful; and we fear them. Again, to be unhonored and contemptible, and void of all authority seems likewise unto the most part a matter of great shame and vileness. This again we flee; not condemning the thing itself, but because of the sentence of our masters.

Again on the contrary side also we undergo the same mischief. As wealth is counted a good thing, and pride, and pomp, and to be conspicuous. Accordingly this again we pursue, not either in this case from considering the nature of the things as good, but persuaded by the opinion of our masters. For the people is our master and the great mob (ὅ πολὺς όχλος); a savage master and a severe tyrant: not so much as a command being needed in order to make us listen to him; it is enough that we just know what he wills, and without a command we submit: so great good will do we bear towards him. Again, God threatening and admonishing day by day is not heard; but the common people, full of disorder, made up of all manner of dregs, has no occasion for one word of command; enough for it only to signify with what it is well pleased, and in all things we obey immediately.

[9.] “But how,” says some one, “is a man to flee from these masters?” By getting a mind greater than their’s; by looking into the nature of things; by condemning the voice of the multitude; before all, by training himself in things really disgraceful to fear not men, but the unsleeping Eye; and again, in all good things, to seek the crowns which come from Him. For thus neither in other sort of things shall we be able to tolerate them. For whoso when he doeth right judges them unworthy to know his good deeds, and contents himself with the suffrage of God; neither will he take account of them in matters of the contrary sort.

“And how can this be?” you will say. Consider what man is, what God; whom thou desertest, and unto whom thou fliest for refuge; and thou wilt soon be right altogether. Man lieth under the same sin as thyself, and the same condemnation, and the same punishment. “Man is like to vanity,” (Ps. cxliv. 4. LXX,) and hath not correct judgment, and needs the correction from above. “Man is dust and ashes,” and if he bestow praise, he will often bestow it at random, or out of favor, or ill will. And if he calumniate and accuse, this again will he do out of the same kind of purpose. But God doeth not so: rather irreprovable in His sentence, and pure His judgment. Wherefore we must always flee to Him for refuge; and not for these reasons alone, but because He both made, and more than all spares thee, and loves thee better than thou dost thyself.

Why then, neglecting to have so admirable (θαυμαστόν) an approver, betake we ourselves unto man, who is nothing, all rashness, all at random? Doth he call thee wicked and polluted when thou art not so? So much the more do thou pity him, and weep because he is corrupt; and despise his opinion, because the eyes of his understanding are darkened. For even the Apostles were thus evil reported of; and they laughed to scorn their calumniators. But doth he call thee good and kind? If such indeed thou art, yet be not at all puffed up by the opinion: but if thou art not such, despise it the more, and esteem the thing to be mockery.

Wouldest thou know the judgments of the greater part of men, how corrupt they are, how useless, and worthy of ridicule; some of them coming only from raving and distracted persons, others from children at the breast? Hear what hath been from the beginning. I will tell thee of judgments, not of the people only, but also of those who passed for the wisest, of those who were legislators from the earliest period. For who would be counted wiser among the multitude than the person considered worthy of legislating for cities and peoples? But yet to these wise men fornication seems to be nothing evil nor worthy of punishment. At least, no one of the heathen laws makes its penal or brings men to trial on account of it. And should any one bring another into court for things of that kind, the multitude laughs it to scorn, and the judge will not suffer it. Dice-playing, again, is exempt from all their punishments: nor did any one among them ever incur penalty for it. Drunkenness and gluttony, so far from being a crime, are considered by many even as a fine thing. And in military carousals it is a point of great emulation; and they who most of all need a sober mind and a strong body, these are most of all given over to the tyranny of drunkenness; both utterly weakening the body and darkening the soul. Yet of the lawgivers not one hath punished this fault. What can be worse than this madness?

Is then the good word of men so disposed an object of desire to thee, and dost thou not hide thyself in the earth? For even though all such admired thee, oughtest thou not to feel ashamed and cover thy face, at being applauded by men of such corrupt judgment?

Again, blasphemy by legislators in general is accounted nothing terrible. At any rate, no one for having blasphemed God was ever brought to trial and punishment. But if a man steal another’s garment, or cut his purse, his sides are flayed, and he is often given over unto death: while he that blasphemeth God hath nothing laid to his charge by the heathen legislators. And if a man seduce a female servant when he hath a wife, it seems nothing to the heathen laws nor to men in general.

[10.] Wilt thou hear besides of some things of another class which shew their folly? For as they punish not these things, so there are others which they enforce by law. What then are these? They collect crowds to fill theatres, and there they introduce choirs of harlots and prostituted children, yea such as trample on nature herself; and they make the whole people sit on high, and so they captivate their city; so they crown these mighty kings whom they are perpetually admiring for their trophies and victories. And yet, what can be more insipid than this honor? what more undelightful than this delight? From among these then seekest thou judges to applaud thy deeds? And is it in company with dancers, and effeminate, and buffoons, and harlots, that thou art fain to enjoy the sound of compliment? answer me.

How can these things be other than proofs of extreme infatuation? For I should like to ask them, is it or is it not, a dreadful thing to subvert the laws of nature, and introduce unlawful intercourse? They will surely59 (πάντες Savile; πὰντως Bened.) [Dr. Field adopts the former reading. C.] say, it is dreadful: at any rate, they make a show of inflicting a penalty on that crime. Why then dost thou bring on the stage those abused wretches; and not only bring them in, but honor them also with honors innumerable, and gifts not to be told? In other places thou punishest those who dare such things; but here even as on common benefactors of the city, thou spendest money upon them and supportest them at the public expense.

“However,” thou wilt say, “they are (ἄτιμοι) infamous60 Bingham (b. xvi. c. 4. §. 10.) proves that actors and the like were debarred from the Sacraments, except they renounced their calling, from very early times: from S. Cyprian, Ep. 61, who says, “I think it inconsistent with the majesty of God and the discipline of the Gospel, to allow the chastity and glory of the Church to be defiled with so base contagion:” from Tertullian; de Spectac. 4; de Cor. Mil. 13; and from the Apostolical Constitutions, viii. 32..” Why then train them up? (παιδοτριβεῖς) Why choose the infamous to pay honor to kings withal? And why ruin our (ἐκτραχηλίζεις, Plutarch, περὶ παίδων ἀγωγῆς, c. 17.) cities61 Gibbon, c. 31. from Ammianus, relates, that on occasion of a scarcity, when all strangers were expelled from Rome, an exception was made in favor of the actors, singers, dancers, &c.? Or why spend so much upon these persons? Since if they be infamous expulsion is properest for the infamous. For why didst thou render them infamous? in praise or in condemnation? Of course in condemnation. Is the next thing to be, that although as after condemnation you make them infamous, yet as if they were honorable you run to see them, and admire and praise and applaud? Why need I speak of the sort of charm62 μαγγανείας. Compare S. Augustin’s account in the Confessions of the way in which some persons were bewitched by the gladiatorial shows; of which his friend Alypius in his youth was a remarkable instance. b. vi. §. 13. which is found in the horse races? or in the contests of the wild beasts? For those places too being full of all senseless excitement train the populace to acquire a merciless and savage and inhuman kind of temper, and practise them in seeing men torn in pieces, and blood flowing, and the ferocity of wild beasts confounding all things. Now all these our wise lawgivers from the beginning introduced, being so many plagues! and our cities applaud and admire.

[11.] But, if thou wilt, dismissing these things which clearly and confessedly are abominable, but seemed (οὐκ ἐδοξεν. perhaps “were not decreed.”) not [so] to the heathen legislators, let us proceed to their grave precepts; and thou shalt see these too corrupted through the opinion of the multitude. Thus marriage is accounted an honorable thing (Heb. xiii. 4) both by us and by those without: and it is honorable. But when marriages are solemnized, such ridiculous things63 S. Chrys. on Gen. Hom. 48. near the end, speaking of Rebekah’s veiling herself at sight of Isaac; “See the noble breeding of the maiden.……and observe here, I pray you, how there is no place here for these superfluous and useless things; for a diabolical procession, for cymbals and flutes and dances, and those revels, the device of Satan, and invectives full of all indecency; but all wisdom, all gravity, all thoughtfulness.……Let Rebekah be the pattern of our wives, let our husbands emulate Isaac; be it their endeavor thus to bring home their brides.” Then complaining, nearly as in the text, of the Fescennine verses, as they were called, and other bad customs, relics of heathenism, “Rather,” says he, “should the maiden be trained in all modesty from the beginning, and priests called, and prayers and blessings be used to rivet fast the concord of their common habitation, that so both the bridegroom’s love may increase, and the damsel’s purity of soul be heightened. So by all ways shall the deeds of virtue enter into that house, and all the acts of the devil be far off and they shall pass their life with joy, God’s Providence bringing them together.” So again Hom. 56. of the marriage of Jacob and Leah: in which place he complains especially of the introduction of people from the stage and orchestra at wedding feasts. See both places in Bingham, xxii. iv. 8: as also the 53d Canon of Laodicea: “It is wrong for Christians attending marriages to practice theatrical gestures or dances, but to take their part soberly in the morning or evening meal, as becometh Christians.” take place as ye shall hear of immediately: because the most part, possessed and beguiled by custom, are not even aware of their absurdity, but need others to teach them. For dancing, and cymbals, and flutes, and shameful words, and songs, and drunkenness, and revellings, and all the Devil’s great heap (πολὺς ὁ τοῦ διαβόλου φορυτός) of garbage is then introduced.

I know indeed that I shall appear ridiculous in finding fault with these things; and shall incur the charge of great folly with the generality, as disturbing the ancient laws: for, as I said before, great is the deceptive power of custom. But nevertheless, I will not cease repeating these things: for there is, there is surely a chance, that although not all, yet some few will receive our saying and will choose to be laughed to scorn with us, rather than we laugh with them such a laughter as deserves tears and overflowing punishment and vengeance.

For how can it be other than worthy of the utmost condemnation that a damsel who hath spent her life entirely at home and been schooled in modesty from earliest childhood, should be compelled on a sudden to cast off all shame, and from the very commencement of her marriage be instructed in imprudence; and find herself put forward in the midst of wanton and rude men, and unchaste, and effeminate? What evil will not be implanted in the bride from that day forth? Immodesty, petulance, insolence, the love of vain glory: since they will naturally go on and desire to have all their days such as these. Hence our women become expensive and profuse; hence are they void of modesty, hence proceed their unnumbered evils.

And tell me not of the custom: for if it be an evil thing, let it not be done even once: but if good, let it be done constantly. For tell me, is not committing fornication evil? Shall we then allow just once this to be done? By no means. Why? Because though it be done only once, it is evil all the same. So also that the bride be entertained in this way, if it be evil, let it not be done even once; but if it be not evil, let it even be done always.

“What then,” saith one, “dost thou find fault with marriage? tell me.” That be far from me. I am not so senseless: but the things which are so unworthily appended to marriage, the painting the face, the coloring the eyebrows, and all the other niceness of that kind. For indeed from that day she will receive many lovers even before her destined consort.

“But many will admire the woman for her beauty.” And what of that? Even if discreet, she will hardly avoid evil suspicion; but if careless, she will be quickly overtaken, having got that very day a starting point in dissolute behavior.

Yet though the evils are so great, the omission of these proceedings is called an insult, by certain who are no better than brute beasts, and they are indignant that the woman is not exhibited to a multitude, that she is not set forth as a stage spectacle, common to all beholders: whereas most assuredly they should rather count it insult when these things do take place; and a laughing stock, and a farce. For even now I know that men will condemn me of much folly and make me a laughing stock: but the derision I can bear when any gain accrues from it. For I should indeed be worthy of derision, if while I was exhorting to contempt of the opinion of the many, I myself, of all men, were subdued by that feeling.

Behold then what follows from all this. Not in the day only but also in the evening, they provide on purpose men that have well drunk, besotted, and inflamed with luxurious fare, to look upon the beauty of the damsel’s countenance; nor yet in the house only but even through the market-place do they lead her in pomp to make an exhibition; conducting her with torches late in the evening so as that she may be seen of all: by their doings recommending nothing else than that henceforth she put off all modesty. And they do not even stop here; but with shameful words do they conduct her. And this with the multitude is a law. And runaway slaves and convicts, thousands of them and of desperate character, go on with impunity uttering whatever they please, both against her and against him who is going to take her to his home. Nor is there any thing solemn, but all base and full of indecency. Will it not be a fine lesson in chastity for the bride to see and hear such things? [Savile reads this sentence with a question.] And there is a sort of diabolical rivalry among these profligates to outdo one another in their zealous use of reproaches and foul words, whereby they put the whole company out of countenance, and those go away victorious who have found the largest store of railings and the greatest indecencies to throw at their neighbors.

Now I know that I am a troublesome, sort of person and disagreeable, and morose, as though I were curtailing life of some of its pleasure. Why, this is the very cause of my mourning that things so displeasing are esteemed a sort of pleasure. For how, I ask, can it be other than displeasing to be insulted and reviled? to be reproached by all, together with your bride? If any one in the market place speak ill of thy wife, thou makest ado without end and countest life not worth living: and can it be that disgracing thyself with thy future consort in the presence of the whole city, thou art pleased and lookest gay on the matter? Why, what strange madness is this!

“But,” saith one, “the thing is customary.” Nay, for this very reason we ought most to bewail it, because the devil hath hedged in the thing with custom. In fact, since marriage is a solemn thing and that which recruits our race and the cause of numerous blessings; that evil one, inwardly pining and knowing that it was ordained as a barrier against uncleanness, by a new device introduces into it all kinds of uncleanness. At any rate, in such assemblages many virgins have been even corrupted. And if not so in every case, it is because for the time the devil is content with those words and those songs, so flagitious; with making a show of the bride openly, and leading the bridegroom in triumph through the market-place.

Moreover, because all this takes place in the evening, that not even the darkness may be a veil to these evils, many torches are brought in, suffering not the disgraceful scene to be concealed. For what means the vast throng, and what the wassail, and what the pipes? Most clearly to prevent even those who are in their houses and plunged [βαπτιζόμενοι] in deep sleep from remaining ignorant of these proceedings; that being wakened by the pipe and leaning to look out of the lattices, they may be witnesses of the comedy such as it is.

What can one say of the songs themselves, crammed as they are with all uncleanness, introducing monstrous amours, and unlawful connections, and subversions of houses, and tragic scenes without end; and making continual mention of the titles of “friend and lover,” “mistress and beloved?” And, what is still more grievous, that young women are present at these things, having divested themselves of all modesty; in honor of the bride, rather I should say to insult her, exposing even their own salvation64 τῆς ἑαυτῶν προτείνουσαι σωτηρίας. The Benedictine translates as if it were τὰς ἑαυτῶν: which is here followed. [The true reading as given by Field is τὴν ἑαυτῶν προπίνουςαι σωτηρίαν. C.], and in the midst of wanton young men acting a shameless part with their disorderly songs, with their foul words, with their devilish harmony. Tell me then: dost thou still enquire, “Whence come adulteries? Whence fornications? Whence violations of marriage?”

[12.] “But they are not noble nor decent women,” you will say, “who do these things.” Why then laugh me to scorn for this remonstrance, having been thyself aware of this law, before I said any thing. I say, if the proceedings are right, allow those well-born women also to enact them. For what if these others live in poverty? Are not they also virgins? ought not they also to be careful of chastity? But now here is a virgin dancing in a public theatre of licentious youths; and, I ask, seems she not unto thee more dishonored than a harlot?

But if you say, “Female servants do these things;” neither so do I acquit thee of my charge: for neither to these ought such things to have been permitted. For hence all these evils have their origin, that of our household we make no account. But it is enough in the way of contempt to say, “He is a slave,” and, “They are handmaids.” And yet, day after day we hear, (Gal. iii. 28.) “In Christ Jesus there is neither bond nor free.” Again, were it a horse or an ass, thou dost not overlook it but takest all pains not to have it of an inferior kind; and thy slaves who have souls like thine own dost thou neglect? And why do I say slaves, when I might say sons and daughters? What then must follow? It cannot be but grief (λύπην, qu. λύμην, “mischief.”) must immediately enter in, when all these are going to ruin. And often also very great losses must ensue, valuable golden ornaments being lost in the crowd and the confusion.

[13.] Then after the marriage if perchance a child is born, in this case again we shall see the same folly and many practices [σύμβολα] full of absurdity. For when the time is come for giving the infant a name, caring not to call it after the saints as the ancients at first did, they light lamps and give them names, and name the child after that one which continues burning the longest; from thence conjecturing that he will live a long time. After all, should there be many instances of the child’s untimely death, (and there are many,) great laughter on the devil’s part will ensue, at his having made sport of them as if they were silly children. What shall we say about the amulets and the bells which are hung upon the hand, and the scarlet woof, and the other things full of such extreme folly; when they ought to invest the child with nothing else save the protection of the Cross65 Compare St. Chrys. on Coloss. Hom. viii. near the end.. But now that is despised which hath converted the whole world and given the sore wound to the devil and overthrown all his power: while the thread, and the woof, and the other amulets of that kind are entrusted with the child’s safety.

May I mention another thing yet more ridiculous than this? Only let no one tax us with speaking out of season, should our argument proceed with that instance also. For he that would cleanse an ulcer will not hesitate first to pollute his own hands. What then is this so very ridiculous custom? It is counted indeed as nothing; (and this is why I grieve;) but it is the beginning of folly and madness in the extreme. The women in the bath, nurses and waiting-maids, take up mud and smearing it with the finger make a mark on the child’s forehead; and if one ask, What means the mud, and the clay? the answer is, “It turneth away an evil eye, witchcraft and envy66 So on Col. ubi supra. “What is all this folly? Here we have ashes, and soot, and salt, and the silly old woman again brought into play. Truly it is a mockery and a shame. ‘Nay,’ says she, ‘an evil eye has caught hold of the child!’ How long will you go on with these diabolical fancies?” &c..” Astonishing! what power in the mud! what might in the clay! what mighty force is this which it has? It averts all the host of the devil. Tell me, can ye help hiding yourselves for shame? Will ye never come to understand the snares of the devil, how from earliest life he gradually brings in the several evils which he hath devised? For if the mud hath this effect, why dost thou not thyself also do the same to thine own forehead, when thou art a man and thy character is formed; and thou art likelier than the child to have such as envy thee? Why dost thou not as well bemire the whole body? I say, if on the forehead its virtue be so great, why not anoint thyself all over with mud? All this is mirth and stage-play to Satan, not mockery only but hell-fire being the consummation to which these deceived ones are tending.

[14.] Now that among Greeks such things should be done is no wonder: but among the worshippers of the Cross, (τὸν σταυρὸν προσκυνοῦσι) and partakers in unspeakable mysteries, and professors of such high morality, (τοσαῦτα φιλοσοφοῦσιν) that such unseemliness should prevail, this is especially to be deplored again and again. God hath honored thee with spiritual anointing; and dost thou defile thy child with mud? God hath honored thee, and dost thou dishonor thyself? And when thou shouldest inscribe on his forehead the Cross which affords invincible security; dost thou forego this, and cast thyself into the madness of Satan?

If any look on these things as trifles, let them know that they are the source of great evils; and that not even unto Paul did it seem right to overlook the lesser things. For, tell me, what can be less than a man’s covering his head? Yet observe how great a matter he makes of this and with how great earnestness he forbids it; saying, among many things, “He dishonoreth his head.” (1 Cor. xi. 4.) Now if he that covers himself “dishonoreth his head”; he that besmears his child with mud, how can it be less than making it abominable? For how, I want to know, can he bring it to the hands of the priest? How canst thou require that on that forehead the seal67 i.e. the sign of the cross in baptism, made with consecrated balm or ointment, and called σφρᾶγις in the Apostolical Constitutions, iii. 17; vid. Bingham xi. 9. 6. St. Chrysostom, it may be remarked, takes for granted, 1. that infants would be brought to baptism; 2. that they would be brought to the priest. should be placed by the hand of the presbyter, where thou hast been smearing the mud? Nay, my brethren, do not these things, but from earliest life encompass them with spiritual armor and instruct them to seal the forehead with the hand (τῇ χειρὶ παιδεύτε σφραγίζειν τὸ μέτωπον): and before they are able to do this with their own hand68 Compare the well-known passages in Tertullian and St. Cyprian: the first, “At all our goings out and comings in, &c. we trace upon the forehead the sign of the cross;” de Cor. Mil. 3.: the other, “Arm your foreheads with all boldness, that the sign of the cross may be safe.” Ep. 50: both in Bingham ubi supra., do you imprint upon them the Cross.

Why should one speak of the other satanical observances in the case of travail-pangs and childbirths, which the midwives introduce with a mischief on their own heads? Of the outcries which take place at each person’s death, and when he is carried to his burial; the irrational wailings, the folly enacted at the funerals; the zeal about men’s monuments; the importunate and ridiculous swarm of the mourning women69 About this custom, of hiring heathen women as mourners, he speaks very strongly elsewhere; Hom. 32. in Matt., Hom. 4. in Heb., both which are quoted in Bingham, xxxiii. 18.; the observances of days; the days, I mean, of entrance into the world and of departure?

[15.] Are these then, I beseech you, the persons whose good opinion thou followest after? And what can it be but the extreme of folly to seek earnestly the praise of men, so corrupt in their ideas, men whose conduct is all at random? when we ought always to resort to the unsleeping Eye, and look to His sentence in all that we do and speak? For these, even if they approve, will have no power to profit us. But He, should He accept our doings, will both here make us glorious, and in the future day will impart to us of the unspeakable good things: which may it be the lot of us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ; with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto everlasting ages. Amen.

ΟΜΙΛΙΑ ΙΒʹ. Ταῦτα δὲ, ἀδελφοὶ, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλὼ δι' ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε, τὸ μὴ ὑπὲρ ὃ γέγραπται φρονεῖν. αʹ. Ἕως μὲν αὐτῷ τῶν φορτικῶν ἔδει ῥημάτων, οὐκ ἀπεκάλυψε τὴν σκηνὴν, ἀλλ' ὡς αὐτὸς ὢν ὁ ταῦτα ἀκούων, οὕτω διελέγετο, ἵνα τὸ ἀξίωμα τῶν ἐγκαλουμένων προσώπων τοῖς ἐγκαλοῦσιν ἀντιπίπτον, ἀπὸ τῶν ἐγκλημάτων εἰς ὀργὴν ἐξενεχθῆναι μὴ συγχωρήσῃ: ἐπειδὴ δὲ ἀνεῖναι λοιπὸν ἔδει, τότε ἀπαμφιάσας αὐτὸ, καὶ τὸ προσωπεῖον ἀπάρας, ἔδειξε τὰ κρυπτόμενα πρόσωπα ἐν τῇ τοῦ Παύλου καὶ Ἀπολλὼ προσηγορίᾳ. Διὸ καὶ ἔλεγε: Ταῦτα δὲ, ἀδελφοὶ, μετεσχημάτισα εἰς ἐμαυτὸν καὶ Ἀπολλώ. Καὶ καθάπερ ἐπὶ τῶν καμνόντων, ὅταν λακτίζῃ τὸ παιδίον τὸ ἀῤῥωστοῦν καὶ ἀποστρέφηται τὰ προσφερόμενα σιτία παρὰ τῶν ἰατρῶν, τὸν πατέρα ἢ τὸν παιδαγωγὸν καλέσαντες οἱ προσεδρεύοντες, παρὰ τῶν τοῦ ἰατροῦ χειρῶν λαβόντας τὰ σιτία προσάγειν κελεύουσιν, ὥστε ἐκ τοῦ φόβου τοῦ πρὸς ἐκείνους δέξασθαι καὶ ἡσυχάσαι: οὕτω καὶ Παῦλος μέλλων ὑπὲρ ἑτέρων ἐγκαλεῖν, τῶν μὲν ὡς ἀδικουμένων, τῶν δὲ ὡς πέρα τοῦ μέτρου τιμωμένων, αὐτὰ μὲν οὐκ ἔθηκε τὰ πρόσωπα, ἐπὶ δὲ τῆς ἑαυτοῦ προσηγορίας καὶ τῆς Ἀπολλὼ τὸν λόγον προσήγαγεν, ἵνα αἰδούμενοι τούτους δέξωνται τὴν θεραπείαν: ἐπειδὴ δὲ ἐδέξαντο, τότε λοιπὸν ἀπεκάλυψεν ὑπὲρ ὧν ταῦτα ἔλεγεν. Ἦν δὲ ταῦτα οὐχ ὑπόκρισις, ἀλλὰ συγκατάβασις καὶ οἰκονομία. Εἰ γὰρ εἶπε φανερῶς, ὅτι Ὑμεῖς δὲ τοὺς ἄνδρας κρίνετε τοὺς ἁγίους καὶ θαυμαστοὺς, κἂν ἐδυσχέραναν καὶ ἀπεπήδησαν: νῦν δὲ εἰπών: Ἐμοὶ δὲ εἰς ἐλάχιστόν ἐστιν, ἵνα ὑφ' ὑμῶν ἀνακριθῶ: καὶ πάλιν, Τίς δέ ἐστι Παῦλος; τίς δὲ Ἀπολλώς; εὐπαράδεκτον τὸν λόγον ἐποίησε. Διά τοι τοῦτο ἔφησεν, ὅτι Ταῦτα εἰς ἐμαυτὸν μετεσχημάτισα δι' ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε τὸ μὴ ὑπὲρ ὃ γέγραπται φρονεῖν, δεικνὺς ὅτι εἰ ἐπ' ἐκείνων τὸν λόγον προσήγαγεν, οὐκ ἂν ἔμαθον ὅσα μαθεῖν ἔδει, οὐδ' ἂν ἐδέξαντο τὴν διόρθωσιν, δυσχεραίνοντες πρὸς τὰ λεγόμενα. Νυνὶ δὲ αἰδούμενοι τοὺς περὶ Παῦλον, ἤνεγκαν ῥᾳδίως τὴν ἐπιτίμησιν. Τί δέ ἐστι τὸ, Μὴ ὑπὲρ ὃ γέγραπται φρονεῖν; Γέγραπται: Τί βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς; καὶ, Μὴ κρίνετε, ἵνα μὴ κριθῆτε. Εἰ γάρ ἐσμεν ἓν καὶ συνδεδέμεθα ἀλλήλοις, ἐπανίστασθαι ἀλλήλοις οὐ χρή. Ὁ ταπεινῶν γὰρ ἑαυτὸν ὑψωθήσεται, φησί: καὶ, Ὁ θέλων εἶναι πρῶτος πάντων, γενέσθω πάντων διάκονος. Ταῦτά ἐστιν ἃ γέγραπται. Ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου. Πάλιν τοὺς διδασκάλους ἀφεὶς, τοῖς μαθηταῖς ἐπιτιμᾷ: ἐκεῖνοι γὰρ ἦσαν οἱ τούτους ἐπαίροντες. Καὶ ἄλλως δὲ οἱ ἄρχοντες οὐκ ἂν εὐκόλως ἐδέξαντο τὸν τοιοῦτον λόγον, διὰ τὸ τῆς δόξης ἐπιθυμεῖν τῆς ἔξωθεν: καὶ γὰρ ἦσαν πεπηρωμένοι τῷ πάθει: οἱ δὲ αὐτοὶ μὴ καρπούμενοι τὴν δόξαν, ἀλλ' ἑτέροις αὐτὴν παρέχοντες, καὶ εὐκολώτερον ἂν ἤνεγκαν τὴν νουθεσίαν, καὶ κυριώτεροι τῶν ἀρχόντων ἦσαν πρὸς τὸ λῦσαι τὸ νόσημα. Ἄρα καὶ τοῦτο φυσιώσεως, τὸ ὑπὲρ ἑτέρου ἐπαίρεσθαι, κἂν μὴ ἐπὶ τοῖς αὑτοῦ τις τοῦτο πάσχῃ. Ὥσπερ γὰρ ὁ ἐπὶ πλούτῳ μέγα φρονῶν ἀλλοτρίῳ, ἐξ ἀπονοίας αὐτὸ ποιεῖ: οὕτω καὶ ὁ ἐπὶ τῇ δόξῃ τοῦ ἑτέρου. Καὶ καλῶς φυσίωσιν ἐκάλεσεν. Ὅταν γὰρ ἐπαναστῇ τὸ μέλος τὸ ἓν, οὐδὲν ἕτερόν ἐστιν ἢ φλεγμονὴ καὶ νόσημα: ἄλλως γὰρ οὐ γίνεται ὑψηλότερον ἕτερον ἑτέρου μέλος, ἀλλ' ἢ ὅταν οἴδημα γένηται. Οὕτω τοίνυν καὶ ἐν τῷ σώματι τῆς Ἐκκλησίας ὁ φλεγμαίνων καὶ φυσιούμενος, αὐτὸς ἂν εἴη ὁ νοσῶν: οἰδεῖ γὰρ ὑπὲρ τὴν κοινὴν συμμετρίαν. Τοῦτο γάρ ἐστιν οἴδημα. Οὕτω καὶ ἐν τῷ σώματι γίνεται, ὅταν νόθος τις καὶ πονηρὸς ἐπιῤῥεύσῃ χυμὸς, ἀλλὰ μὴ ἡ εἰωθυῖα τροφή. Οὕτω καὶ ἀλαζονεία τίκτεται, ἀλλοτρίων ἡμῖν ἐπεισερχομένων λογισμῶν. Καὶ ὅρα πῶς κυρίως εἶπε: Μὴ φυσιοῦσθε. Τὸ γὰρ πεφυσημένον ὄγκον ἔχει πνεύματος ἐμπεπλησμένον χυμοῦ διεφθορότος. Ταῦτα δὲ λέγει, οὐ τὴν θεραπείαν ἐκκόπτων, ἀλλὰ τὴν ἐπὶ κακῷ θεραπείαν. Βούλει θεραπεύειν τὸν δεῖνα; Οὐ κωλύω: ἀλλὰ μὴ εἰς ἑτέρου λύμην. Οὐ γὰρ ἵνα κατ' ἀλλήλων συνταττώμεθα, διδάσκαλοι ἡμῖν ἐδόθησαν, ἀλλ' ἵνα πάντες ἀλλήλοις συναπτώμεθα. Καὶ γὰρ ὁ στρατηγὸς διὰ τοῦτο ἐπίκειται τῷ στρατοπέδῳ, ἵνα τοὺς κεχωρισμένους ἓν σῶμα ἐργάσηται: εἰ δὲ μέλλοι διασπᾷν τὸ στρατόπεδον, πολεμίου μᾶλλον ἢ στρατηγοῦ χώραν ἐπλήρωσε. Τίς γάρ σε διακρίνει; τί γὰρ ἔχεις ὃ οὐκ ἔλαβες; Λοιπὸν ἀφεὶς τοὺς ἀρχομένους, πρὸς τοὺς ἄρχοντας τρέπεται. Ὃ δὲ λέγει, τοῦτό ἐστι: Πόθεν δῆλον ὅτι ἄξιος εἶ τοῦ ἐπαινεῖσθαι; κρίσις γὰρ γέγονεν; ἐξέτασις προεχώρησε; δοκιμασία, βάσανος ἀκριβής; Ἀλλ' οὐκ ἂν ἔχοις εἰπεῖν. Εἰ δὲ ἄνθρωποι ψηφίζονται, ἀλλ' οὐκ ὀρθὴ τούτων ἡ κρίσις. Θῶμεν δὲ, ὅτι καὶ ἄξιος ἐπαίνων εἶ, καὶ ἔχεις ὄντως τὸ χάρισμα, καὶ οὐ διέφθαρται τῶν ἀνθρώπων ἡ κρίσις: οὐδέ γε οὕτως ἐχρῆν μέγα φρονεῖν. Οὐδὲν γὰρ οἴκοθεν ἔχεις, ἀλλὰ παρὰ τοῦ Θεοῦ λαβών. Τί τοίνυν ἔχειν προσποιῇ, ὅπερ οὐκ ἔχεις; Ἀλλ' ἔχεις τοῦτο σὺ, καὶ ἕτεροι μετὰ σοῦ. Οὐκοῦν λαβὼν ἔχεις, οὐχὶ τόδε καὶ τόδε, ἀλλὰ πάντα ὅσα ἔχεις. βʹ. Οὐ γὰρ σὰ κατορθώματα ταῦτα, ἀλλὰ τῆς τοῦ Θεοῦ χάριτος. Κἂν τὴν πίστιν εἴπῃς, ἀπὸ τῆς κλήσεως γέγονε: κἂν τὴν ἄφεσιν εἴπῃς τῶν ἁμαρτημάτων, κἂν τὰ χαρίσματα κἂν τὸν διδασκαλικὸν λόγον, κἂν τὰς δυνάμεις, πάντα ἐκεῖθεν ἔλαβες. Τί τοίνυν ἔχεις, εἰπὲ, ὅπερ οὐχὶ λαβὼν ἔχεις, ἀλλ' αὐτὸς ἀπὸ σαυτοῦ κατώρθωσας; οὐκ ἂν ἔχοις εἰπεῖν. Ἀλλ' ἔλαβες, καὶ διὰ τοῦτο μέγα φρονεῖς; Διὰ τοῦτο μὲν οὖν ἔδει συνεστάλθαι: οὐ γὰρ σόν ἐστι τὸ δοθὲν, ἀλλὰ τοῦ δεδωκότος. Εἰ γὰρ ἔλαβες, ἀλλὰ παρ' ἐκείνου ἔλαβες: εἰ δὲ παρ' ἐκείνου ἔλαβες, οὐ σὸν ἔλαβες: εἰ δὲ οὐ σὸν ἔλαβες, τί μέγα φρονεῖς, ὡς σὸν ἔχων; Διὸ καὶ ἐπήγαγεν: Εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι, ὡς μὴ λαβών; Κατασκευάσας τοίνυν κατὰ συνδρομὴν τὸν λόγον, δείκνυσιν ὅτι καὶ πολλῶν αὐτοῖς δεῖ, καί φησιν, ὅτι Μάλιστα μὲν, εἰ καὶ πάντα ἐλάβετε, οὐκ ἔδει καυχᾶσθαι: οὐδὲν γὰρ ὑμέτερον: νυνὶ δὲ καὶ πολλῶν ἐστε ἔρημοι. Καὶ ἐν ἀρχῇ μὲν τοῦτο ᾐνίξατο εἰπών: Οὐκ ἠδυνήθην ὑμῖν λαλῆσαι ὡς πνευματικοῖς: καὶ, Οὐδὲν ἔκρινα εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον: ἐνταῦθα δὲ ἐντρεπτικῶς ποιεῖ λέγων: Ἤδη κεκορεσμένοι ἐστὲ, ἤδη ἐπλουτήσατε: τουτέστιν, Οὐδενὸς δεῖσθε λοιπὸν, τέλειοι γεγένησθε, τὴν κορυφὴν αὐτὴν κατέχετε, οὐδενὸς ἐν χρείᾳ καθεστηκέναι νομίζετε, οὔτε ἀποστόλων, οὔτε διδασκάλων. Ἤδη κεκορεσμένοι ἐστέ. Καὶ καλῶς τῷ Ἤδη ἐχρήσατο, ἀπὸ τοῦ χρόνου δεικνὺς τὸ ἀπίθανον αὐτῶν καὶ τὴν ἄλογον οἴησιν. Διὸ καὶ κωμῳδῶν αὐτοὺς, ἔλεγεν: Οὕτω ταχέως πρὸς τὸ τέλος ἐφθάσατε, ὅπερ ἀδύνατον ἦν γενέσθαι διὰ τὸν καιρόν. Τὰ γὰρ τελειότερα ἐν τῷ μέλλοντι μένει: τὸ δὲ ἀπὸ ὀλίγων κορεσθῆναι, ψυχῆς ἐστιν ἀσθενοῦς: τὸ ἀπὸ ὀλίγων νομίζειν πλουτεῖν, ναυτιώσης καὶ ταλαιπώρου: ἀκόρεστον γὰρ ἡ εὐλάβεια: καὶ παιδικῆς διανοίας ἐστὶν ἀπὸ τῶν πρώτων νομίζειν τὸ πᾶν εἰληφέναι, καὶ οὐδέπω οὐδὲ ἐν προοιμίοις ὄντας ὡς τοῦ τέλους ἐπειλημμένους μέγα φρονεῖν. Εἶτα καὶ διὰ τῶν ἑξῆς ἐντρέπει μᾶλλον. Εἰπὼ γὰρ, Ἤδη κεκορεσμένοι ἐστὲ, ἐπήγαγεν: Ἤδη ἐπλουτήσατε, χωρὶς ἡμῶν ἐβασιλεύσατε: καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. Πολλῆς γέμει τῆς βαρύτητος ὁ λόγος. Διὸ καὶ ἔσχατον αὐτὸν ἐπήγαγε μετὰ πολλὴν τὴν ἐπίπληξιν. Οὕτω γὰρ σεμνὴ γίνεται ἡ παραίνεσις καὶ εὐπαράδεκτος, ὅταν μετὰ τὰς κατηγορίας ἐπιφέρηται τὰ ἐντρεπτικὰ ῥήματα. Καὶ γὰρ τὴν ἀναίσχυντον ἱκανὸν τοῦτο ψυχὴν κατασχεῖν, καὶ πλῆξαι μειζόνως τῆς φανερᾶς κατηγορίας, καὶ διορθῶσαι τὴν ἀπὸ τῆς κατηγορίας μέλλουσαν γίνεσθαι ἀλγηδόνα τε καὶ ἀναισχυντίαν. Τὸ γὰρ δὴ θαυμαστὸν τῶν ἐντρεπτικῶν λόγων τοῦτο μάλιστά ἐστιν, ὅτι δύο κέκτηνται τἀναντία: καὶ τομὴν βαθυτέραν δίδωσι τῆς προφανοῦς διαβολῆς, καὶ τὸν ἐλεγχόμενον παρασκευάζει χαλεπώτερον τεμνόμενον καρτερῆσαι μειζόνως. Χωρὶς ἡμῶν ἐβασιλεύσατε. Πολλὴ ἔμφασις ἐνταῦθα καὶ πρὸς τοὺς διδασκάλους καὶ πρὸς τοὺς μαθητάς. Καὶ τὸ ἀσυνείδητον δὲ αὐτῶν δείκνυται καὶ τὸ σφόδρα ἀνόητον. Ὃ γὰρ λέγει, τοῦτό ἐστιν: Ἐν μὲν τοῖς πόνοις φησὶν εἶναι πάντα κοινὰ καὶ ἡμῖν καὶ ὑμῖν, ἐν δὲ τοῖς ἐπάθλοις καὶ τοῖς στεφάνοις ὑμεῖς πρῶτοι. Ἀλλ' οὐκ ἀλγῶ ταῦτα λέγων: διὸ καὶ ἐπήγαγε: Καὶ ὄφελόν γε ἐβασιλεύσατε. Εἶτα, ἵνα μὴ δόξῃ εἰρωνεία τις εἶναι, ἐπήγαγεν: Ἵνα καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. Καὶ γὰρ ἂν, φησὶ, καὶ ἡμεῖς τούτων ἐπετύχομεν τῶν ἀγαθῶν. Εἶδες πῶς ὁμοῦ καὶ τὴν βαρύτητα καὶ τὴν κηδεμονίαν ἐνδείκνυται καὶ τὴν φιλόσοφον γνώμην; Ὅρα πῶς καθαιρεῖ καὶ τὸν τῦφον δι' ὧν ἐπάγει λέγων: Δοκῶ γὰρ ὅτι ὁ Θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους. Πολλὴν τὴν ἔμφασιν καὶ τὴν βαρύτητα ἐνδείκνυται πάλιν τῷ εἰπεῖν, Ἡμᾶς. Καὶ οὐδὲ τούτῳ ἠρκέσθη, ἀλλὰ καὶ τὸ ἀξίωμα ἐπήγαγε, σφόδρα αὐτῶν καθικνούμενος: Ἡμᾶς, φησὶ, τοὺς ἀποστόλους: τοὺς τὰ μυρία ὑπομένοντας κακὰ, τοὺς σπείροντας τὸ κήρυγμα τῆς εὐσεβείας, τοὺς ἐπὶ τὴν φιλοσοφίαν ταύτην ὑμᾶς ἄγοντας: τούτους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους, τουτέστιν, ὡς καταδίκους. Ἐπειδὴ γὰρ εἶπεν, Ἵνα καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν, καὶ ἐχάλασε τῷ λόγῳ τὸ σφοδρόν: ἵνα μὴ αὐτοὺς ἐκλύσῃ, ἀναλαμβάνει πάλιν αὐτὸ μετὰ πλείονος βαρυθυμίας, καί φησι: Δοκῶ γὰρ, ὅτι ὁ Θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους. Ὡς γὰρ ὁρῶ, φησὶ, καὶ ἐξ ὧν ὑμεῖς φατε, οἱ πάντων ἀτιμότεροι καὶ οἱ κατάδικοι ἡμεῖς ἐσμεν, οἳ εἰς τὸ πάσχειν ἀεὶ κακῶς προβεβλήμεθα: ὑμεῖς δὲ ἤδη βασιλείαν καὶ τιμὰς καὶ τὰ ἔπαθλα φαντάζεσθε. Βουλόμενος δὲ εἰς πλείονα ἀτοπίαν ἀπαγαγεῖν τὸν λόγον, καὶ δεῖξαι αὐτὸν ἀπίθανον μεθ' ὑπερβολῆς, οὐκ εἶπεν, ὅτι Ἁπλῶς ἡμεῖς ἐσμεν ἔσχατοι, ἀλλ', Ὁ Θεὸς ἡμᾶς ἐσχάτους ἐποίησε. Καὶ οὐκ ἠρκέσθη τῷ εἰπεῖν Ἐσχάτους, ἀλλὰ προσέθηκε καὶ Ἐπιθανατίους: ἵνα καὶ ὁ σφόδρα ἀνόητος συνειδῇ τῶν εἰρημένων τὸ ἀπίθανον, καὶ ὅτι ἀλγοῦντος ἦν τὰ λεγόμενα καὶ σφόδρα αὐτοὺς ἐντρέποντος. γʹ. Καὶ ὅρα Παύλου σύνεσιν. Ἀφ' ὧν ἑαυτὸν, ἡνίκα ἂν ᾖ καιρὸς, ἐπαίρει καὶ σεμνὸν δείκνυσι καὶ μέγαν ποιεῖ, ἀπὸ τούτων ἐκείνους ἐντρέπει νῦν, κατάδικον ἑαυτὸν καλῶν. Τοσοῦτόν ἐστι μετὰ τοῦ προσήκοντος καιροῦ πάντα ποιεῖν. Ἐπιθανατίους δὲ ἐνταῦθα τοὺς καταδίκους λέγει, καὶ μυρίων θανάτων ἀξίους. Ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. Τί ἐστι, Θέατρον ἐγενήθημεν τῷ κόσμῳ; Οὐκ ἐν γωνίᾳ μιᾷ οὐδὲ ἐν μικρῷ τῆς οἰκουμένης μέρει ταῦτα πάσχομεν, φησὶν, ἀλλὰ πανταχοῦ καὶ ἐπὶ πάντων. Τί δέ ἐστι, Καὶ ἀγγέλοις; Ἀντὶ τοῦ, Ἔστι μὲν ἀνθρώποις εἶναι θέατρον, μηκέτι δὲ ἀγγέλοις, ὅταν εὐτελῆ τὰ γινόμενα ᾖ: τὰ δὲ ἡμῶν παλαίσματα τοιαῦτα, ὡς καὶ τῆς ἀγγελικῆς θεωρίας ἄξια εἶναι. Ὅρα ἀφ' ὧν ἑαυτὸν ἐξευτελίζει, πῶς πάλιν μέγαν δείκνυσιν: ἀφ' ὧν δὲ ἐκεῖνοι μέγα φρονοῦσι, πῶς αὐτοὺς εὐτελεῖς ἀποφαίνει. Ἐπειδὴ γὰρ τὸ μωροὺς εἶναι τοῦ φρονίμους φαίνεσθαι, καὶ τὸ ἀσθενεῖς εἶναι τοῦ ἰσχυροὺς γίνεσθαι, καὶ τὸ ἀτίμους εἶναι τοῦ ἐνδόξους καὶ περιφανεῖς εὐτελέστερον εἶναι ἐδόκει, καὶ τὰ μὲν ἐκείνοις μέλλει προσρίπτειν, τὰ δὲ αὐτὸς κατεδέξατο: δείκνυσιν ὅτι ταῦτα ἐκείνων ἀμείνω, εἴ γε διὰ ταῦτα μὴ μόνον ἀνθρώπων, ἀλλὰ καὶ αὐτῶν τῶν ἀγγέλων τὸν δῆμον πρὸς τὴν θεωρίαν ἐπέστρεψε τὴν ἑαυτῶν. Οὐ γὰρ πρὸς ἀνθρώπους ἡμῖν ἡ πάλη μόνον, ἀλλὰ καὶ πρὸς τὰς ἀσωμάτους δυνάμεις. Διὰ τοῦτο καὶ μέγα θέατρον κάθηται. Ἡμεῖς μωροὶ διὰ Χριστὸν, ὑμεῖς δὲ φρόνιμοι ἐν Χριστῷ. Πάλιν καὶ τοῦτο ἐντρεπτικῶς εἴρηκε, δεικνὺς ὅτι πρᾶγμά ἐστιν ἀδύνατον ταῦτα συμβῆναι τὰ ἐναντία, καὶ οὐκ ἔστιν ἐν τοῖς αὐτοῖς τὰ τοσοῦτον ἀλλήλων ἀπέχοντα συνελθεῖν. Πῶς γὰρ ἔνι, φησὶν, ὑμᾶς μὲν φρονίμους εἶναι, ἡμᾶς δὲ μωροὺς ἐν τοῖς κατὰ Χριστὸν πράγμασιν; Ἐπειδὴ γὰρ αὐτοὶ μὲν ἐτύπτοντο καὶ κατεφρονοῦντο καὶ ἠτιμάζοντο καὶ οὐδὲν εἶναι ἐνομίζοντο, ἐκεῖνοι δὲ τιμῆς ἀπέλαυον, καὶ σοφοί τινες καὶ συνετοὶ παρὰ πολλοῖς ὑπωπτεύοντο, διὰ τοῦτο ταῦτά φησιν, ὅτι Πῶς ἔνι τοὺς τὰ τοιαῦτα κηρύττοντας, ἐπὶ τοῖς ἐναντίοις ὑποπτεύεσθαι εἶναι; Ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί. Τουτέστιν, Ἡμεῖς ἐλαυνόμεθα, διωκόμεθα: ὑμεῖς δὲ ἀδείας ἀπολαύετε καὶ θεραπείας πολλῆς. Ἀλλ' οὐκ ἀνέχεται τοῦ κηρύγματος ἡ φύσις. Ἡμεῖς ἄτιμοι, ὑμεῖς δὲ ἔνδοξοι. Ἐνταῦθα πρὸς τοὺς εὐγενεῖς ἀποτείνεται καὶ μέγα φρονοῦντας ἐπὶ τοῖς ἔξωθεν. Ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν, καὶ γυμνητεύομεν, καὶ κολαφιζόμεθα, καὶ ἀστατοῦμεν, καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσί. Τουτέστιν, Οὐ παλαιὰ διηγοῦμαι πράγματα, ἀλλ' ἅπερ καὶ ὁ παρών μοι καιρὸς μαρτυρεῖ. Τῶν γὰρ ἀνθρωπίνων ἡμῖν λόγος οὐδεὶς οὐδὲ τῆς ἔξωθεν περιφανείας, ἀλλὰ πρὸς τὸν Θεὸν ἀφορῶμεν μόνον: ὃ δὴ καὶ ἡμᾶς πράττειν πανταχοῦ ἀναγκαῖον. Οὐ γὰρ δὴ ἄγγελοι θεωροῦσι μόνον, ἀλλὰ καὶ πρὸ ἐκείνων ὁ ἀγωνοθέτης. Μὴ τοίνυν ἑτέρων δεόμεθα ἐπαινετῶν. Τοῦτο γὰρ ἐκεῖνόν ἐστιν ὑβρίσαι, ὅταν ὡς οὐκ ἀρκοῦντα πρὸς τὸ θαυμάσαι παρατρέχοντες, ἐπὶ τοὺς συνδούλους σπεύδωμεν. Καθάπερ γὰρ οἱ ἐν μικρῷ θεάτρῳ ἀγωνιζόμενοι μέγα ζητοῦσιν, ὡς οὐκ ἀρκοῦντος αὐτοῖς πρὸς ἐπίδειξιν ἐκείνου: οὕτω καὶ οἱ ἐν ὀφθαλμοῖς τοῦ Θεοῦ ἀγωνιζόμενοι, εἶτα τὴν παρὰ ἀνθρώποις ζητοῦντες εὐφημίαν, τὴν μείζονα ἀφέντες καὶ τῆς ἐλάττονος ἐφιέμενοι, μεγάλην ἑαυτοῖς ἐπισπῶνται κόλασιν. Τοῦτο γοῦν ἄνω καὶ κάτω πάντα πεποίηκε, τοῦτο συνετάραξε τὴν οἰκουμένην ἅπασαν, ὅτι πρὸς ἀνθρώπους βλέποντες ἅπαντα πράττομεν, κἀν τοῖς ἀγαθοῖς οὐδὲν ἡγούμεθα τὸ τὸν Θεὸν ἔχειν θαυμαστὴν, ἀλλ' ἐπιζητοῦμεν τὴν παρὰ τοῖς ὁμοδούλοις εὐδοκίμησιν: κἀν τοῖς ἐναντίοις πάλιν αὐτοῦ καταφρονήσαντες, ἀνθρώπους δεδοίκαμεν. Καίτοι γε αὐτοὶ μεθ' ἡμῶν στήσονται ἐπὶ τοῦ βήματος ἐκείνου, οὐδὲν ἡμᾶς ὠφελοῦντες: ὁ δὲ Θεὸς, οὗ καταφρονοῦμεν νῦν, αὐτὸς οἴσει τὴν ψῆφον ἡμῖν. Ἀλλ' ὅμως, καὶ ταῦτα εἰδότες, πρὸς ἀνθρώπους ἔτι κεχήναμεν, ὅπερ ἐστὶν ἁμάρτημα πρῶτον. Καὶ ἀνθρώπου μὲν ὁρῶντος, οὐκ ἄν τις ἕλοιτο πορνεύειν, ἀλλὰ κἂν μυριάκις φλέγηται τῷ κακῷ, νικᾶται τοῦ πάθους ἡ τυραννὶς ὑπὸ τῆς τῶν ἀνθρώπων αἰδοῦς: τοῦ Θεοῦ δὲ ὁρῶντος, οὐχὶ μοιχεύουσιν οὐδὲ πορνεύουσι μόνον, ἀλλὰ καὶ ἕτερα πολλῷ χαλεπώτερα πολλοὶ τετολμήκασι καὶ τολμῶσι. Τοῦτο οὖν μόνον οὐχ ἱκανὸν μυρίους ἄνωθεν σκηπτοὺς κατενεγκεῖν; Καὶ τί λέγω μοιχείας καὶ πορνείας; Τὰ γὰρ πολλῷ τούτων ἐλάττω ἐπὶ μὲν ἀνθρώπων δεδοίκαμεν πράττοντες: Θεοῦ δὲ ὁρῶντος, οὐκέτι. Διὰ δὴ τοῦτο πάντα ἐτέχθη τὰ κακὰ, ὅτι ἐν τοῖς ὄντως κακοῖς οὐ τὸν Θεὸν, ἀλλὰ τοὺς ἀνθρώπους αἰδούμεθα. Διά τοι τοῦτο καὶ τὰ ὄντως ἀγαθὰ, οὐ δοκοῦντα εἶναι τοιαῦτα τοῖς πολλοῖς, φεύγομεν, οὐ τὴν τῶν πραγμάτων ἐξετάζοντες φύσιν, ἀλλὰ πρὸς τὴν δόξαν τῶν πολλῶν ἀποβλέποντες. δʹ. Καὶ ἐπὶ τῶν κακῶν τὸ αὐτὸ τοῦτο πάσχοντες πάλιν, οὐκ ὄντα οὖν τινα ἀγαθὰ καὶ καλὰ εἶναι δοκοῦντα τοῖς πολλοῖς, ὡς ἀγαθὰ ἀπὸ τῆς αὐτῆς συνηθείας διώκομεν: ὥστε ἑκατέρωθεν φθείρεσθαι. Τάχα πολλοῖς ἀσαφέστερον εἶναι δοκεῖ τὸ λεχθέν: οὐκοῦν ἀνάγκη αὐτὸ σαφέστερον εἰπεῖν. Ὅταν πορνεύωμεν (δεῖ γὰρ ἀπὸ τῶν εἰρημένων ἄρξασθαι), ἀνθρώπους φοβούμεθα μᾶλλον, ἢ τὸν Θεόν. Ἐπεὶ οὖν οὕτως ἑαυτοὺς ὑπεθήκαμεν ἐκείνοις, καὶ δεσπότας ἡμῶν αὐτοὺς ἐποιήσαμεν, πολλὰ δὲ τοῖς δεσπόταις τούτοις καὶ ἄλλα δοκεῖ εἶναι κακὰ οὐκ ὄντα κακὰ, κἀκεῖνα φεύγομεν πάλιν ὁμοίως. Οἷον τὸ ἐν πενίᾳ ζῇν πολλοῖς δοκεῖ εἶναι αἰσχρόν: καὶ φεύγομεν τὴν πενίαν, οὐκ ἐπειδή ἐστιν αἰσχρὸν, οὐδὲ ἐπειδὴ τοῦτο πεπείσμεθα, ἀλλ' ἐπειδὴ τοῖς δεσπόταις ἡμῶν εἶναι δοκεῖ τοῦτο αἰσχρὸν, κἀκείνους δεδοίκαμεν. Πάλιν τὸ ἀτιμάζεσθαι καὶ εὐκαταφρόνητον εἶναι καὶ πάσης ἐκτὸς δυναστείας, δοκεῖ τοῖς πολλοῖς ὁμοίως εἶναι αἰσχύνης πολλῆς καὶ εὐτελείας. Τοῦτο πάλιν φεύγομεν, οὐδὲ αὐτοῦ καταγινώσκοντες, ἀλλὰ διὰ τὴν τῶν δεσποτῶν ἡμῶν ψῆφον. Πάλιν καὶ ἐκ τοῦ ἐναντίου τὴν αὐτὴν ὑπομένομεν λύμην: τὸ γὰρ πλουτεῖν ἀγαθὸν εἶναι δοκεῖ, καὶ ὁ τῦφος καὶ αἱ δόξαι καὶ τὸ περίβλεπτον εἶναι: καὶ τοῦτο πάλιν διώκομεν, οὐδὲ ἐνταῦθα τὴν τῶν πραγμάτων ἐπισκεψάμενοι φύσιν ὅτι καλὴ, ἀλλ' ἀπὸ τῆς δόξης τῶν δεσποτῶν ἡμῶν πεπεισμένοι. Δεσπότης γὰρ ἡμῶν ὁ δῆμός ἐστι: καὶ ὁ πολὺς ὄχλος δεσπότης ὠμὸς καὶ τύραννος χαλεπός. Οὐδὲ γὰρ ἐπιταγῆς αὐτῷ δεῖ πρὸς τὸ ἀκουσθῆναι παρ' ἡμῶν, ἀλλ' ἀρκεῖ μόνον ἡμᾶς εἰδέναι τί βούλεται, καὶ χωρὶς ἐπιτάγματος εἴκομεν: τοσαύτῃ εὐνοίᾳ περὶ αὐτὸν κεχρήμεθα. Καὶ ὁ μὲν Θεὸς καθ' ἑκάστην ἀπειλῶν καὶ νουθετῶν τὴν ἡμέραν, οὐκ ἀκούεται: ὁ δὲ πολὺς ὄχλος καὶ ἄτακτος καὶ συρφετώδης οὐδὲ ἐπιταγῆς χρείαν ἔχει, ἀλλ' ἀρκεῖ μόνον δεῖξαι τίσιν ἀρέσκεται, καὶ πάντα ὑπακούομεν εὐθέως. Καὶ πῶς ἄν τις τούτους, φησὶν, ἀποφύγῃ τοὺς δεσπότας; Εἰ μεῖζον αὐτῶν φρόνημα λάβοι, εἰ τὴν τῶν πραγμάτων ἐπισκέψαιτο φύσιν, εἰ καταγνοίη τῆς τῶν πολλῶν ψήφου, εἰ πρὸ τῶν ἄλλων ἁπάντων ἐν τοῖς ὄντως αἰσχροῖς παιδεύσει ἑαυτὸν μὴ ἀνθρώπους, ἀλλὰ τὸν ἀκοίμητον ὀφθαλμὸν δεδοικέναι, καὶ ἐν τοῖς ἀγαθοῖς πάλιν τοὺς παρ' ἐκείνου στεφάνους ζητεῖν. Οὕτω γὰρ οὐδὲ ἐν τοῖς ἄλλοις αὐτῶν ἀνεξόμεθα. Ὁ γὰρ, ἡνίκα ἂν κατορθοῖ, μὴ ἀξίους κρίνας ἐκείνους εἰδέναι αὐτοῦ τὰ κατορθώματα, ἀλλ' ἀρκούμενος τῇ τοῦ Θεοῦ ψήφῳ, οὐδὲ ἐν τοῖς ἐναντίοις λόγον αὐτῶν ἕξει τινά. Καὶ πῶς αὐτὸ τοῦτο ἔσται, φησίν; Ἐννόησον τί μὲν ἄνθρωπος, τί δὲ Θεὸς, καὶ τίνα ἀφεὶς τίνι προσφεύγεις, καὶ ταχέως διορθώσῃ τὸ πᾶν. Ἄνθρωπος ὑπὸ τὴν αὐτὴν ἁμαρτίαν σοὶ κεῖται καὶ τὴν κρίσιν καὶ τὴν κόλασιν: ἄνθρωπος ματαιότητι ὡμοιώθη, καὶ κρίσιν ὀρθὴν οὐκ ἔχει, καὶ δεῖται τῆς ἄνωθεν διορθώσεως: ἄνθρωπος, γῆ καὶ σποδὸς, κἂν ἐπαινέσῃ, πολλάκις ἁπλῶς ἐπαινέσεται, ἢ πρὸς χάριν, ἢ πρὸς ἀπέχθειαν: κἂν διαβάλῃ καὶ κατηγορήσῃ, πάλιν ἀπὸ τῆς αὐτῆς τοῦτο ἐργάσεται γνώμης. Ἀλλ' οὐχ ὁ Θεὸς οὕτως, ἀλλ' ἄληπτος ἡ ψῆφος αὐτοῦ, καὶ καθαρὰ ἡ κρίσις αὐτοῦ. Καὶ χρὴ διὰ ταῦτα ἀεὶ πρὸς αὐτὸν καταφεύγειν: οὐ διὰ ταῦτα δὲ μόνον, ἀλλ' ὅτι καὶ αὐτὸς ἐποίησε, καὶ φείδεταί σου μάλιστα πάντων, καὶ αὐτοῦ σοῦ μᾶλλόν σε ἀγαπᾷ. Τί τοίνυν ἀφέντες ἔχειν θαυμαστὸν ἐπαινέτην, πρὸς ἄνθρωπον καταφεύγομεν, τὸν οὐδὲν, τὸν εἰκῆ, τὸν ἁπλῶς; Πονηρόν σε λέγει καὶ μιαρὸν οὐκ ὄντα τοιοῦτον; Ταύτῃ μᾶλλον αὐτὸν ἐλέησον, καὶ δάκρυσον ὅτι διέφθαρται, καὶ καταφρόνησον αὐτοῦ τῆς δόξης, ὅτι πεπήρωται αὐτοῦ τὰ τῆς διανοίας ὄμματα: ἐπεὶ καὶ οἱ ἀπόστολοι ταῦτα ἤκουσαν, καὶ κατεγέλων τῶν διαβαλλόντων. Ἀλλ' ἀγαθόν σε λέγει καὶ χρηστόν; Ἂν μὲν τοιοῦτος ᾖς, μηδόλως χαυνωθῇς ὑπὸ τῆς δόξης: ἂν δὲ μὴ ᾖς τοιοῦτος, πλέον καταφρόνησον, καὶ χλευασίαν τὸ πρᾶγμα εἶναι νόμιζε. Βούλει μαθεῖν τῶν πολλῶν τὰς κρίσεις, πῶς εἰσὶ διεφθαρμέναι καὶ ἄχρηστοι καὶ γέλωτος ἄξιαι, καὶ αἱ μὲν μεμηνότων καὶ ἐξεστηκότων, αἱ δὲ παίδων ὑποτιτθίων; Ἄκουσον ἄνωθεν. Ἐρῶ δέ σοι κρίσεις οὐχὶ τὰς τοῦ δήμου μόνον, ἀλλὰ καὶ τὰς τῶν δοκούντων εἶναι σοφωτάτων, τῶν ἐξ ἀρχῆς νομοθετῶν. Τίς γὰρ ἂν δόξειε παρὰ τοῖς πολλοῖς σοφώτερος εἶναι τοῦ νομισθέντος ἀξίου πόλεσι καὶ δήμοις νομοθετεῖν; Ἀλλ' ὅμως τοῖς σοφοῖς τούτοις τὸ πορνεύειν οὐδὲν εἶναι δοκεῖ πονηρὸν οὐδὲ κολάσεως ἄξιον. Οὐδεὶς γοῦν τῶν νόμων τῶν ἔξωθεν αὐτὸ ἐκόλασεν, οὐδὲ εἰς δικαστήριον εἵλκυσεν ἐντεῦθεν: ἀλλὰ κἂν ἑλκύσῃ τις ὑπὲρ τούτων, καταγελῶσιν οἱ πολλοὶ, καὶ οὐκ ἀνέξεται ὁ δικάζων. Τὸ κυβεύειν πάλιν τῆς παρ' αὐτῶν τιμωρίας ἐστὶν ἐλεύθερον, καὶ οὐδεὶς ὑπὲρ τούτων δίκην ἔδωκέ ποτε παρ' ἐκείνοις. Τὸ μεθύειν καὶ γαστρίζεσθαι οὐ μόνον οὐκ ἔστιν ἔγκλημα, ἀλλὰ καὶ κατόρθωμα παρὰ πολλοῖς εἶναι νενόμισται: καὶ ἐν τοῖς στρατιωτικοῖς δείπνοις πολλὴ ἡ τοῦ πράγματος ἅμιλλα, καὶ οἱ μάλιστα σωφρονούσης διανοίας καὶ σώματος ἐῤῥωμένου δεόμενοι, οὗτοι μάλιστα τῇ τυραννίδι παραδέδονται τῆς μέθης, καὶ τὸ σῶμα παραλύοντες, καὶ τὴν ψυχὴν σκοτοῦντες, καὶ τῶν νομοθετῶν οὐδεὶς τοῦτο ἐκόλασε τὸ ἁμάρτημα. εʹ. Τί ταύτης τῆς μανίας χεῖρον; Τῆς οὖν εὐφημίας τῶν οὕτω διακειμένων ἀνθρώπων ἐπιθυμεῖς, καὶ οὐ κατορύττεις σαυτόν; Εἰ γὰρ καὶ πάντες σε ἐθαύμαζον οἱ τοιοῦτοι, οὐκ ἐχρῆν αἰσχύνεσθαι καὶ ἐγκαλύπτεσθαι, παρ' ἀνθρώπων οὕτω διεφθαρμένων τὰς κρίσεις κροτούμενον; Πάλιν βλασφημία τοῖς νομοθέταις οὐδὲν εἶναι δοκεῖ φοβερόν: οὐδεὶς γοῦν τὸν Θεὸν βλασφημήσας, εἰς τὸ δικαστήριον εἱλκύσθη καὶ δίκην δέδωκεν. Ἀλλ' ἐὰν μὲν τὸ ἱμάτιόν τις κλέψῃ, ἢ βαλάντιον διατέμῃ, καὶ τὰς πλευρὰς διορύττεται καὶ θανάτῳ παραδίδοται πολλάκις: τὸν δὲ Θεὸν βλασφημῶν, οὐκ ἐγκαλεῖται παρὰ τῶν ἔξω νομοθετῶν. Κἂν δούλην προσφθείρῃ τις γυναῖκα ἔχων, οὐδὲν εἶναι δοκεῖ τοῖς νόμοις τοῖς ἔξωθεν οὐδὲ τοῖς πολλοῖς. Βούλει καὶ ἕτερα πάλιν ἀκοῦσαι δεικνύντα αὐτῶν τὴν ἄνοιαν; ταῦτα μὲν γὰρ οὐ κολάζουσιν, ἕτερα δὲ καὶ νομοθετοῦσιν αὐτοί. Τίνα οὖν εἰσιν ἐκεῖνα; Θέατρα συνάγουσι, καὶ πορνῶν ἐκεῖ γυναικῶν χοροὺς εἰσάγοντες καὶ παῖδας πεπορνευμένους καὶ εἰς τὴν φύσιν αὐτὴν ἐνυβρίζοντας, καθίζουσι τὸν δῆμον ἄνω πάντα, οὕτω τὴν πόλιν ψυχαγωγοῦντες, οὕτω τοὺς μεγάλους ἐκείνους βασιλέας, οὓς ἀεὶ θαυμάζουσιν ἐπὶ τροπαίοις καὶ νίκαις, στεφανοῦντες. Καίτοι γε τί τῆς τιμῆς ταύτης ψυχρότερον; τί τῆς ἡδονῆς ἐκείνης ἀηδέστερον; ἐκ τούτων οὖν ἐπαινέτας ζητεῖς τῶν ἔργων τῶν σῶν; καὶ μετὰ ὀρχηστῶν καὶ μαλακῶν καὶ μίμων καὶ πορνῶν γυναικῶν εὐφημίας ἀπολαύειν θέλεις, εἰπέ μοι; καὶ πῶς οὐκ ἂν εἴη ταῦτα παρανοίας ἐσχάτης; Ἡδέως γὰρ ἂν αὐτοὺς ἐροίμην: Δεινὸν τοὺς τῆς φύσεως ἀνατρέπεσθαι νόμους, καὶ παρανόμους εἰσάγεσθαι μίξεις; πάντως ἐροῦσιν, ὅτι δεινόν: δοκοῦσι γοῦν καὶ κολάζειν τὸ ἀνόμημα τοῦτο. Τί οὖν τοὺς ἡταιρηκότας ἐκείνους εἰσάγεις; καὶ οὐκ εἰσάγεις μόνον, ἀλλὰ καὶ τιμᾷς μυρίαις καὶ ἀφάτοις δωρεαῖς; Ἀλλαχοῦ τοὺς τὰ τοιαῦτα τολμῶντας κολάζων, ἐνταῦθα δὲ καὶ ὡς εὐεργέταις κοινοῖς τῆς πόλεως, καὶ χρήματα ἀναλίσκεις, καὶ ἐκ τῶν δημοσίων αὐτοὺς τρέφεις δαπανημάτων. Ἀλλ' ἄτιμοι, φησὶν, εἰσί. Τί οὖν αὐτοὺς παιδοτριβεῖς; τί οὖν διὰ τῶν ἀτίμων τοὺς βασιλέας τιμᾷς; τί δὲ τὰς πόλεις ἐκτραχηλίζεις; τί δὲ εἰς αὐτοὺς τοσαῦτα δαπανᾷς; εἰ γὰρ ἄτιμοί εἰσιν, ἀπελαύνεσθαι ἐχρῆν τοὺς ἀτίμους. Τίνος δὲ ἕνεκεν ἀτίμους εἰργάσω; ὡς ἐπαινῶν, ἢ ὡς κατεγνωκώς; Δηλονότι ὡς κατεγνωκώς. Εἶτα ὡς μὲν κατεγνωκὼς ἀτίμους ποιεῖς, ὡς δὲ ἐντίμους τρέχεις ὀψόμενος, καὶ θαυμάζεις καὶ ἐπαινεῖς, καὶ κροτεῖς; Καὶ τί δεῖ λέγειν τὰς μαγγανείας τὰς ἐν ταῖς ἱπποδρομίαις, τὰς ἐν ταῖς τῶν θηρίων ἁμίλλαις; Πάσης γὰρ καὶ ἐκεῖνα παραπληξίας μεστὰ, παιδεύει τὸν δῆμον συνεχῶς ἀνηλεῆ τινα ἔχειν καὶ ὠμὸν καὶ ἀπάνθρωπον τρόπον, καὶ γυμνάζει ὁρᾷν ἀνθρώπους σπαραττομένους καὶ αἷμα καταῤῥέον καὶ θηρίων ὠμότητα πάντα συγχέουσαν. Καὶ ταῦτα πάντα οἱ σοφοὶ νομοθέται ἐξ ἀρχῆς ἐπεισήγαγον τὰ νοσήματα, καὶ κροτοῦσιν αἱ πόλεις καὶ θαυμάζουσι. Ἀλλ', εἰ βούλει, ταῦτα ἀφέντες, ἃ φανερῶς μὲν καὶ ὁμολογουμένως ἐστὶν ἄτοπα, τοῖς δὲ ἔξωθεν νομοθέταις οὐκ ἔδοξεν, ἐπὶ τὰ σεμνὰ προστάγματα ἔλθωμεν, καὶ ὄψει καὶ ταῦτα ἀπὸ τῆς τῶν πολλῶν δόξης διεφθαρμένα. Ὁ γὰρ γάμος πρᾶγμα τίμιον εἶναι δοκεῖ καὶ ἡμῖν καὶ τοῖς ἔξωθεν: καὶ ἔστι τίμιον: ἀλλὰ γάμων τελουμένων, τοσαῦτα καταγέλαστα γίνεται πράγματα, ὅσα αὐτίκα ἀκούσεσθε. Ὑπὸ γὰρ τῆς συνηθείας οἱ πολλοὶ κατεχόμενοι καὶ παραλογιζόμενοι, οὐδὲ διαγινώσκουσιν αὐτῶν τὸ ἄτοπον, ἀλλ' ἑτέρων δέονται τῶν διδασκόντων. Καὶ γὰρ χορεῖαι καὶ κύμβαλα καὶ αὐλοὶ καὶ ῥήματα καὶ ᾄσματα αἰσχρὰ καὶ μέθαι καὶ κῶμοι καὶ πολὺς ὁ τοῦ διαβόλου τότε ἐπεισάγεται φορυτός. Καὶ οἶδα μὲν ὅτι δόξω καταγέλαστος εἶναι τούτων ἐπιλαμβανόμενος, καὶ πολλὴν ὀφλήσω παρὰ τοῖς πολλοῖς ἄνοιαν, τοὺς παλαιοὺς νόμους μετακινῶν: ὅπερ γὰρ ἔφθην εἰπὼν, πολὺς τῆς συνηθείας ὁ παραλογισμός: ἀλλ' ὅμως οὐ παύσομαι ταῦτα λέγων. Ἴσως γὰρ, ἴσως, κἂν μὴ πάντες, ἀλλ' ὀλίγοι τινὲς ἡμᾶς ἀποδέξονται, καὶ αἱρήσονται καταγελᾶσθαι μεθ' ἡμῶν, ἢ γελᾷν ἡμᾶς μετ' ἐκείνων γέλωτα δακρύων ἄξιον καὶ πολλῆς κολάσεως καὶ τιμωρίας. Πῶς γὰρ οὐκ ἂν εἴη τῆς ἐσχάτης καταγνώσεως ἄξιον, παρθένον θαλαμευθεῖσαν διόλου, καὶ μαθοῦσαν αἰδεῖσθαι ἀπὸ τῆς πρώτης ἡλικίας, ἀθρόον ἀναγκάζειν ἅπασαν ἐκχεῖν τὴν αἰδὼ, καὶ ἐκ προοιμίων τοῦ γάμου τὴν ἀναισχυντίαν παιδεύειν, καὶ ἀσελγέσι καὶ ἀσέμνοις ἀνδράσι καὶ πόρνοις καὶ μαλακοῖς εἰς μέσον αὐτὴν προτιθέναι; ποῖον γὰρ οὐ φυτευθήσεται τῇ νύμφῃ κακὸν ἀπὸ τῆς ἡμέρας ἐκείνης; Ἀναισχυντία, ἰταμότης, ἀναίδεια, δόξης ἔρως ἀτόπου: καὶ γὰρ ἐθελήσουσι τὰς ἡμέρας δὴ πάσας τοιαύτας ἔχειν. Ἐντεῦθεν πολυτελεῖς αἱ γυναῖκες γίνονται καὶ δαπανηραὶ, ἐντεῦθεν ἀναιδεῖς, ἐντεῦθεν αὐταῖς τὰ μυρία κακά. Καὶ μή μοι λέγε τὴν συνήθειαν. Εἰ μὲν γὰρ πονηρὸν, μηδὲ ἅπαξ γινέσθω: εἰ δὲ ἀγαθὸν, ἀεὶ γινέσθω. Εἰπὲ γάρ μοι, τὸ πορνεύειν οὐ πονηρόν; ἆρα οὖν συγχωρήσομεν κἂν ἅπαξ τοῦτο γενέσθαι; Οὐδαμῶς. Διὰ τί; Ὅτι κἂν ἅπαξ γένηται, πονηρόν ἐστιν ὁμοίως. Ὥστε καὶ τὸ φαιδρύνεσθαι τὴν νύμφην οὕτως, εἰ μὲν ἔστι πονηρὸν, μηδὲ ἅπαξ γινέσθω: εἰ δὲ οὐ πονηρὸν, καὶ ἀεὶ γινέσθω. Τί οὖν, φησὶ, διαβάλλεις τὸν γάμον, εἰπέ μοι; Μὴ γένοιτο: οὐχ οὕτω μαίνομαι, ἀλλὰ τὰ κακῶς ἐπισυρόμενα τῷ γάμῳ, τὰ ἐπιτρίμματα, τὰς ὑπογραφὰς, τὴν ἄλλην περιεργίαν ἅπασαν. Καὶ γὰρ πολλοὺς ἀπὸ τῆς ἡμέρας ἐκείνης λήψεται τοὺς ἐραστὰς καὶ πρὸ τοῦ μέλλοντος αὐτῇ συνοικεῖν. Ἀλλὰ πολλοὶ θαυμάσονται τὴν γυναῖκα τῆς ὥρας. Καὶ τί τοῦτο; Ἂν μὲν γὰρ σώφρων ᾖ, μόλις διαφεύξεται τὴν πονηρὰν ὑποψίαν: εἰ δὲ ἠμελημένη, ταχέως καὶ ἁλώσεται, ἀφορμὴν ἀσελγείας λαβοῦσα τὴν ἡμέραν ἐκείνην. Ἀλλ' ὅμως τοσούτων ὄντων κακῶν, ὅταν μὴ ταῦτα γένηται, ὕβριν τὸ πρᾶγμα καλοῦσιν οἱ βοσκημάτων οὐδὲν ἀμείνους, καὶ δεινὸν ποιοῦνται τὸ μὴ πολλοῖς φαίνεσθαι τὴν γυναῖκα, μηδὲ προκεῖσθαι θέατρον κοινὸν τοῖς ὁρῶσι. Καίτοι γε ὕβριν ἐχρῆν νομίζειν τὰ γινόμενα καὶ γέλωτα καὶ κωμῳδίαν: ἐπεὶ καὶ νῦν οἶδα, ὅτι πολλὴν ἄνοιαν καὶ γέλωτα ἡμῶν καταγνώσονται: ἀλλ' οἴσω τὸν γέλωτα, ὅταν τι γένηται κέρδος. Καὶ γὰρ ἂν εἴην καταγέλαστος, εἰ παραινῶν τῆς τῶν πολλῶν δόξης καταφρονεῖν, αὐτὸς πρὸ τῶν ἄλλων χειρωθείην τῷ πάθει. Ἰδὲ τὰ ἐντεῦθεν λοιπόν: οὐκ ἐν ἡμέρᾳ μόνον, ἀλλὰ καὶ ἐν ἑσπέρᾳ μεθύοντας ἄνδρας καὶ κεκαρωμένους καὶ πεπυρωμένους ὑπὸ τῆς τρυφῆς, οἳ κάλλος ὄψεως ὁρᾷν παρασκευάζουσι παρθενικῆς. Καὶ οὐδὲ ἐπὶ τῆς οἰκίας, ἀλλὰ καὶ διὰ τῆς ἀγορᾶς εἰς ἐπίδειξιν ἐκπομπεύουσι, μετὰ λαμπάδων αὐτὴν παραπέμποντες ἐν ἑσπέρᾳ βαθείᾳ, ὡς πᾶσιν αὐτὴν ἐπιδείκνυσθαι, δι' ὧν ποιοῦσιν οὐδὲν ἕτερον παραινοῦντες, ἢ ὅτι πᾶσαν ἀποδύσασθαι χρὴ λοιπὸν τὴν αἰδώ. Καὶ οὐδὲ μέχρι τούτων ἵστανται, ἀλλὰ μετὰ αἰσχρῶν ῥημάτων αὐτὴν ἄγουσι: καὶ τοῦτο νόμος ἐστὶ παρὰ τοῖς πολλοῖς. Καὶ δραπέται καὶ μαστιγίαι μυρίοι τινὲς καὶ ὀλέθριοι μετὰ ἀδείας λοιπὸν ἅπαντα φθέγγονται, ἅπερ ἂν βούλωνται, εἴς τε ἐκείνην εἴς τε τὸν ἐκείνῃ συνοικεῖν μέλλοντα: καὶ σεμνὸν μὲν οὐδὲν, πάντα δὲ ἀσχημοσύνης γέμοντα. Καλὴν δὲ οὐχ ἕξει διδασκαλίαν σωφροσύνης ἡ νύμφη, τοιαῦτα μὲν ὁρῶσα, τοιαῦτα δὲ ἀκούουσα; Καὶ ἅμιλλά τίς ἐστι διαβολικὴ τῶν τὰ τοιαῦτα παραινούντων, ὑπερβάλλεσθαι θατέρους τῇ τῶν ὀνειδῶν καὶ τῇ τῶν αἰσχρῶν ῥημάτων φιλοτιμίᾳ, δι' ὧν καταισχύνουσι τοὺς συνιόντας, κἀκεῖνοι νικήσαντες ἀπῆλθον, ὅσοι πλείονα τὰ ὀνείδη καὶ μείζονα τὰ αἰσχρὰ προσέῤῥιψαν. Καὶ οἶδα μὲν ὅτι φορτικός τίς εἰμι καὶ ἐπαχθὴς καὶ δύσκολος, ὡς ἡδονήν τινα περικόπτων τοῦ βίου. Διὰ γὰρ τοῦτο πενθῶ, ὅτι τὰ ἀηδῆ ἡδονή τις εἶναι νενόμισται. Πῶς γὰρ οὐκ ἀηδὲς, εἰπέ μοι, τὸ ὑβρίζεσθαι καὶ λοιδορεῖσθαι, τὸ παρὰ πάντων ἀτιμάζεσθαι μετὰ τῆς νύμφης; Κἂν μὲν εἷς τις τῆς ἀγορᾶς τὴν συνοικοῦσαν εἴπῃ κακῶς, μυρία κινεῖς πράγματα, καὶ ἀβίωτον εἶναι τὸν βίον νομίζεις: τῆς δὲ πόλεως παρούσης ἁπάσης ἀσχημονῶν μετὰ τῆς συνοικεῖν μελλούσης, χαίρεις καὶ καλλωπίζῃ; καὶ πόσης ταῦτα μανίας; Ἀλλὰ συνήθεια τὸ πρᾶγμά ἐστι, φησί. Διὰ γὰρ τοῦτο θρηνεῖν μάλιστα ἄξιον, ὅτι ἐν συνηθεία τὸ πρᾶγμα κατέκλεισεν ὁ διάβολος. Ἐπειδὴ γὰρ ὁ γάμος πρᾶγμά ἐστι σεμνὸν, καὶ τὸ γένος ἡμῶν συγκροτοῦν, καὶ πολλῶν αἴτιον ἀγαθῶν, δακνόμενος ὁ πονηρὸς ἐκεῖνος, καὶ εἰδὼς ὅτι κατὰ τῆς πορνείας ἐπιτετείχισται, ἑτέρως πορνείαν ἐπεισάγει πᾶσαν. Πολλαὶ γοῦν ἐν ταῖς τοιαύταις συνόδοις καὶ κατῃσχύνθησαν παρθένοι: εἰ δὲ μὴ πανταχοῦ, ἀλλ' ἀρκεῖ τῷ δαίμονι τέως ἐκεῖνα τὰ ῥήματα καὶ τὰ ᾄσματα ἐκεῖνα τὰ πονηρὰ, καὶ παραδειγματίσαι τὴν νύμφην, καὶ ἐκπομπεῦσαι τὸν νυμφίον διὰ τῆς ἀγορᾶς. Εἶτ' ἐπειδήπερ ἐν ἑσπέρᾳ ταῦτα γίνεται, ἵνα μηδὲ τὸ σκότος παραπέτασμα ᾖ τῶν κακῶν τούτων, ἐπεισάγονται λαμπάδες πολλαὶ οὐκ ἐῶσαι λανθάνειν τὴν ἀσχημοσύνην. Τί γὰρ ὁ πολὺς ὄχλος βούλεται; τί δὲ ἡ μέθη; τί δὲ αἱ σύριγγες; οὐκ εὔδηλον ὅτι ἵνα μηδὲ οἱ ἐν ταῖς οἰκίαις ὄντες, καὶ βαπτιζόμενοι ὕπνῳ βαθεῖ, ταῦτα ἀγνοῶσιν, ἀλλ' ὑπὸ τῆς σύριγγος διεγειρόμενοι, καὶ ἄνωθεν ἀπὸ τῶν δρυφάκτων κατακύπτοντες, μάρτυρες γένωνται τῆς κωμῳδίας ἐκείνης; Τί ἄν τις εἴποι τὰς ᾠδὰς αὐτὰς, αἳ πάσης γέμουσιν ἀκολασίας, ἔρωτας ἀτόπους καὶ μίξεις παρανόμους καὶ οἰκιῶν ἀνατροπὰς καὶ μυρίας ἐπεισάγουσαι τραγῳδίας, καὶ πολὺ τὸ τοῦ φίλου καὶ ἐρῶντος ὄνομα ἔχουσαι, καὶ τὸ τῆς φίλης καὶ ἐρωμένης; Καὶ τὸ δὴ χαλεπώτερον, ὅτι καὶ παρθένοι παραγίνονται τούτοις, πᾶσαν ἀποδυσάμεναι τὴν αἰδὼ, εἰς τὴν τῆς νυμφευομένης τιμὴν, μᾶλλον δὲ ὕβριν, καὶ τὴν ἑαυτῶν προπίνουσαι σωτηρίαν, καὶ μεταξὺ νέων ἀκολάστων ἀσχημονοῦσαι τοῖς ἀτάκτοις ᾄσμασι, τοῖς αἰσχροῖς ῥήμασι, τῇ σατανικῇ συμφωνίᾳ. Ἔτι οὖν ἐρωτᾷς, εἰπέ μοι, πόθεν μοιχεῖαι; πόθεν πορνεῖαι; πόθεν διαφθοραὶ γάμων; Ἀλλ' οὐκ εὐγενεῖς οὐδὲ εὐσχήμονες ταῦτα πράττουσι, φησί. Πῶς οὖν ἐμοῦ καταγελᾷς, αὐτὸς πρὸ ἐμοῦ τὸν νόμον τοῦτον εἰδώς; Εἰ γὰρ καλὰ τὰ γινόμενα, ἔασον κἀκείνας ταῦτα ποιεῖν. Μὴ γὰρ, ἐπειδὴ πενίᾳ συζῶσιν αὗται, οὐχὶ καὶ αὐταὶ παρθένοι εἰσὶ, καὶ σωφροσύνης ἐπιμελεῖσθαι καὶ αὐτὰς χρή; Νῦν δὲ ὀρχεῖται παρθένος ἐν κοινῷ θεάτρῳ νέων ἀκολάστων, εἰπέ μοι, καὶ οὐ δοκεῖ σοι τῆς πόρνης εἶναι ἀτιμοτέρα; Εἰ δὲ λέγεις, ὅτι θεραπαινίδες ταῦτα ἐργάζονται, οὐδὲ οὕτως ἀφίημί σε τῆς κατηγορίας: οὐδὲ γὰρ ταύταις ἐπιτετράφθαι ἐχρῆν. ηʹ. Ἀπὸ γὰρ τούτων πάντα τίκτεται τὰ κακὰ, ὅτι τῆς οἰκετίας οὐδένα ποιούμεθα λόγον: ἀλλ' ἀρκεῖ εἰς καταφρόνησιν τὸ εἰπεῖν, ὅτι Δοῦλός ἐστι καὶ εἰσὶ θεραπαινίδες: καίτοι γε καθ' ἑκάστην ἡμέραν ἀκούοντες, ὅτι Ἐν Χριστῷ Ἰησοῦ οὐ δοῦλος, οὐκ ἐλεύθερος. Σὺ δὲ ἵππου μὲν οὐ καταφρονεῖς οὐδὲ ὄνου, ἀλλὰ πάντα ποιεῖς ὥστε μὴ γενέσθαι φαύλους: δούλων δὲ τῶν ὁμοψύχων ὑπερορᾷς; Καὶ τί λέγω δούλων, ὅπου γε καὶ παίδων καὶ θυγατέρων; Τί δὴ μετὰ ταῦτα; Ἀνάγκη λύπην εὐθέως ἐπεισιέναι, πάντων ἐκείνων καθαιρουμένων: πολλάκις δὲ καὶ ζημίαν τίκτεσθαι μεγίστην, ἐν τῷ πλήθει καὶ τῷ θορύβῳ πολυτίμων τινῶν ἀπολλυμένων χρυσίων. Εἶτα μετὰ τὸν γάμον εἴ ποτε γένοιτο παιδίον, καὶ ἐνταῦθα πάλιν τὴν αὐτὴν ἄνοιαν ὀψόμεθα, καὶ πολλὰ σύμβολα γέλωτος γέμοντα. Καὶ γὰρ ἡνίκα ἂν καλεῖσθαι τὸ παιδίον δέῃ, ἀφέντες ἀπὸ τῶν ἁγίων αὐτὸ καλεῖν, ὡς οἱ παλαιοὶ τὸ πρῶτον ἐποίουν, λύχνους ἅψαντες καὶ ὀνόματα αὐτοῖς ἐπιτιθέντες, τῷ διαρκέσαντι μέχρι πολλοῦ τὸ παιδίον ποιοῦσιν ὁμώνυμον, ἐντεῦθεν πολὺν αὐτὸ στοχαζόμενοι βιώσεσθαι χρόνον. Εἶτα ἐπειδὰν συμβῇ πολλάκις αὐτὸ ἄωρον ὑποστῆναι θάνατον (συμβαίνει δὲ πολλάκις), πολὺς ἕψεται παρὰ τοῦ διαβόλου γέλως, ὅτι ὡσεὶ παῖδας ἀνοήτους διέπαιξε. Τί ἄν τις εἴποι τὰ περίαπτα καὶ τοὺς κώδωνας τοὺς τῆς χειρὸς ἐξηρτημένους καὶ τὸν κόκκινον στήμονα, καὶ τὰ ἄλλα τὰ πολλῆς ἀνοίας γέμοντα, δέον μηδὲν ἕτερον τῷ παιδὶ περιτιθέναι, ἀλλ' ἢ τὴν ἀπὸ τοῦ σταυροῦ φυλακήν; Νῦν δὲ οὗτος μὲν καταπεφρόνηται ὁ τὴν οἰκουμένην ἐπιστρέψας ἅπασαν, καὶ χαλεπὴν δοὺς τῷ διαβόλῳ πληγὴν, καὶ πᾶσαν αὐτοῦ καταστρέψας τὴν δύναμιν: κρόκη δὲ καὶ στήμων καὶ τὰ ἄλλα περιάμματα τὰ τοιαῦτα τοῦ παιδίου ἐμπιστεύονται τὴν ἀσφάλειαν. Εἴπω τι τούτου καταγελαστότερον ἕτερον; Ἀλλὰ μηδεὶς ἀκαιρίαν ἡμῶν καταγινωσκέτω, εἰ καὶ μέχρι τούτων πρόεισιν ὁ λόγος. Ὁ γὰρ τὴν σηπεδόνα καθᾶραι βουλόμενος, οὐ παραιτήσεται προτέρας τὰς ἑαυτοῦ μολῦναι χεῖρας. Τί δήποτ' οὖν τοῦτό ἐστι τὸ καταγέλαστον; Ὃ μηδὲν μὲν εἶναι δοκεῖ (διὰ γὰρ τοῦτο στένω), ἀρχὴ δέ ἐστι παραφροσύνης καὶ παρανοίας ἐσχάτης. Βόρβορον αἱ γυναῖκες ἐν τῷ βαλανείῳ λαμβάνουσαι τροφοὶ καὶ θεραπαινίδες, καὶ τῷ δακτύλῳ χρίσασαι, κατὰ τοῦ μετώπου τυποῦσι τοῦ παιδίου: κἂν ἔρηταί τις, Τί βούλεται ὁ βόρβορος, τί δὲ ὁ πηλός; Ὀφθαλμὸν πονηρὸν ἀποστρέφει, φησὶ, καὶ βασκανίαν καὶ φθόνον. Βαβαὶ τῆς ἰσχύος τοῦ βορβόρου καὶ τῆς τοῦ πηλοῦ δυνάμεως, ἡλίκην ἔχει τὴν ἰσχύν! Ὁλόκληρον τοῦ διαβόλου παράταξιν ἀποστρέφει. Οὐκ ἐγκαλύψεσθε, εἰπέ μοι; οὐ συνήσετε ὀψέ ποτε τὰς παγίδας τὰς διαβολικὰς, πῶς ἐκ πρώτης ἡλικίας κατὰ μικρὸν ἐπεισάγει τὰς παρ' ἑαυτοῦ μηχανὰς ὁ διάβολος; Εἰ γὰρ ὁ βόρβορος τοῦτο ποιεῖ, διὰ τί μὴ καὶ σὺ τοῦτο ποιεῖς ἐπὶ τοῦ σαυτοῦ μετώπου, ἀνὴρ ὢν καὶ ἐν ἕξει γεγονὼς, καὶ μᾶλλον τοῦ παιδίου τοὺς φθονοῦντας ἔχων; διὰ τί μὴ καὶ ὅλον βορβοροῖς τὸ σῶμα; εἰ γὰρ ἐπὶ τοῦ μετώπου τοσαύτην ἔχει τὴν ἰσχὺν, τίνος ἕνεκεν οὐχ ὅλον σεαυτὸν βορβόρῳ καταχρίεις; Γέλως ταῦτα καὶ κωμῳδία σατανικὴ, οὐκ εἰς χλευασίαν μόνον, ἀλλὰ καὶ εἰς γέενναν καταστρέφουσα τοὺς ἀπατωμένους. Καὶ τὸ μὲν παρ' Ἕλλησι ταῦτα γίνεσθαι, θαυμαστὸν οὐδέν: τὸ δὲ παρὰ τοῖς τὸν σταυρὸν προσκυνοῦσι, καὶ μυστηρίων ἀποῤῥήτων κεκοινωνηκόσι, καὶ τοσαῦτα φιλοσοφοῦσι ταύτην κρατεῖν τὴν ἀσχημοσύνην, τοῦτ' ἔστι τὸ πολλῶν θρήνων ἄξιον. Ὁ Θεός σε μύρῳ ἐτίμησε πνευματικῷ, καὶ σὺ βορβόρῳ μολύνεις τὸ παιδίον; ὁ Θεός σε ἐτίμησε, σὺ δὲ σαυτὸν ἀτιμάζεις; καὶ δέον τὸν σταυρὸν ἐπιγράφειν τῷ μετώπῳ, τὴν ἀσφάλειαν ἄμαχον παρέχοντα: σὺ δὲ ταῦτα ἀφεὶς, ἐπὶ τὴν σατανικὴν ἄνοιαν καταπίπτεις; Εἰ δέ τισι ταῦτα μικρὰ εἶναι δοκεῖ, μανθανέτωσαν, ὅτι μεγάλων ἐστὶν αἴτια κακῶν, καὶ ὅτι οὐδὲ τῷ Παύλῳ τὰ μικρὰ παρορᾷν ἔδοξε. Τί γὰρ, εἰπέ μοι, τοῦ καλύπτεσθαι ἄνθρωπον τὴν κεφαλὴν μικρότερον, Ἀλλ' ὅρα πόσην ὑπὲρ τούτου ποιεῖται σπουδὴν, καὶ μεθ' ὅσης ἀπαγορεύει σφοδρότητος, ἄλλα τε πολλὰ λέγων, καὶ ὅτι καταισχύνει τὴν κεφαλὴν αὐτοῦ. Εἰ δὲ ὁ κατακαλυπτόμενος καταισχύνει τὴν κεφαλὴν αὐτοῦ, ὁ βορβόρῳ χρίων, πῶς οὐχὶ καὶ βδελυκτὸν ποιεῖ τὸ παιδίον; πῶς γὰρ αὐτὸ προσάγει ταῖς χερσὶ τοῦ ἱερέως, εἰπέ μοι; πῶς ἀξιοῖς ἐπὶ τοῦ μετώπου σφραγῖδα ἐπιτεθῆναι παρὰ τῆς τοῦ πρεσβυτέρου χειρὸς, ἔνθα τὸν βόρβορον ἐπέχρισας; Μὴ ταῦτα, μὴ, ἀδελφοὶ, ἀλλ' ἐκ πρώτης ἡλικίας πνευματικοῖς αὐτὰ περιφράττετε ὅπλοις, καὶ τῇ χειρὶ παιδεύετε σφραγίζειν τὸ μέτωπον: καὶ πρὶν ἢ δυνηθῆναι τῇ χειρὶ τοῦτο ποιεῖν, αὐτοὶ ἐντυποῦτε αὐτοῖς τὸν σταυρόν. Τί ἄν τις εἴποι τὰς ἑτέρας παρατηρήσεις τὰς σατανικὰς ἐπὶ τῶν ὠδίνων καὶ τῶν τοκετῶν, ἃς αἱ μαῖαι ἐπὶ κακῷ τῆς ἑαυτῶν ἐπεισάγουσι κεφαλῆς; τὰς ἐπὶ τοῦ θανάτου καὶ τῆς καθ' ἕκαστον ἐκφορᾶς τὰς οἰμωγὰς, τοὺς κωκυτοὺς τοὺς ἀλόγους, τὴν ἐν τοῖς τάφοις ἄνοιαν, τὴν περὶ τὰ μνήματα σπουδὴν, τὸν ἄκαιρον καὶ καταγέλαστον τῶν θρηνῳδῶν γυναικῶν ἐσμὸν, τὰς τῶν ἡμερῶν παρατηρήσεις, τῶν εἰσόδων καὶ τῶν ἐξόδων; Τούτων οὖν, εἰπέ μοι, τὴν δόξαν θηρᾷς; καὶ πῶς οὐκ ἐσχάτης ταῦτα ἀνοίας, ἀνθρώπων οὕτω διεφθαρμένων τὰς γνώμας, καὶ πάντα ὡς ἔτυχε ποιούντων, τὴν δόξαν ἐπιζητεῖν, δέον ἐπὶ τὸν ἀκοίμητον ἀεὶ καταφεύγειν ὀφθαλμὸν, καὶ πρὸς τὴν ἐκείνου ψῆφον βλέποντας, πάντα ποιεῖν καὶ λέγειν; Οὗτοι μὲν γὰρ κἂν ἐπαινέσωσι, οὐδὲν ἡμᾶς ὠφελῆσαι δυνήσονται: ἐκεῖνος δὲ ἂν ἀποδέξηται τὰ γινόμενα, καὶ ἐνταῦθα ποιήσει λαμπροὺς, καὶ κατὰ τὴν μέλλουσαν ἡμέραν μεταδώσει τῶν ἀποῤῥήτων ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.