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which men devise through deceit, such a dwelling does not admit, 5.326 in which the statues of truth abound. But desiring races and strolls, you have the way of life in the commandments. For thus says Wisdom: I walk in the ways of righteousness and I move in the midst of the paths of justice. How good it is for the soul to be moved and exercised in these things, and, having traversed the place of the commandment by its motion, to return again to the same thing, that is, having fulfilled the commandment he strives for, not to grow weary again in the second and third and many-fold double course of piety. But the entrances and gateways of beauty, let the correctness of character and the decorum of life embellish. The one who trains his own building in this manner for beauty will care little for earthly material, he will not bother with metals, he will not cross Indian seas in order to trade in the bones of elephants, he will not hire the curiosities of artisans, whose art remains attached to the material; but he will have wealth from home that supplies the materials for such constructions; and this wealth is free choice. But the nature of his own body, as long as it lives with the flesh, he will care for it only so much as not to deprive it of any of the necessities. For he will provide for himself such a little house, 5.327 as to warm himself only, if there should be need of this, and to shade himself again, when our bodies are scorched by the flame of the sun's rays, and he will prepare the covering of a garment looking to the same purpose, so that the nakedness of the body might be covered, not seeking out certain purple-dyers and scarlet-dyers, nor those who easily work nature into a thread of gold, nor fussing over the silkworms from the land of the Seres and from their thread, through the fussiness of weaving, making a garment mixed with gold and purple, and with whatever food is at hand he will satisfy the lack of what is needed, bidding farewell to the deceptions of cookery. And having served the flesh with little need through whatever is at hand, he will dedicate his whole life to the care of the soul, magnifying the work of God, not his own, so that he himself may not ever come to the necessity of publicizing his vain zeal through confession, as we have now learned from the one who said, "I magnified my work," not God's, which he himself was, but his own, which was the dwelling place of the flesh, not defined by needs, but broadened by vain desires. And to these things the text adds the confession of another matter, which someone saying it is the origin both of the derangement of thoughts and of the ecstasy from a settled state would not be wrong. And this is the ruin of the mind that comes from wine. For having said "I magnified my work" and "I built houses for myself" he adds to these also "And I planted 5.328 vineyards for myself." As clearly the "I magnified" is meant in common also for the things enumerated in order. Therefore, he has given us to understand through this, that the planting of the vineyards, by being magnified, also surpassed what was needed. "I planted vineyards for myself," which is the same as saying, that I prepared the fuel for the fire, through which I increased the flame of pleasures, or that I buried the mind deep, as if heaping drunkenness upon the intellect like some funeral mound. "I planted vineyards for myself," he says, I was not made sober by the narrative of Noah's derangement, that such a planting, having stripped him bare of the decorum of the world, showed him to those who saw him as both pitiful and ridiculous at the same time. For to the more well-disposed of his sons the unseemliness was considered worthy of pity, but to the reckless and uneducated, the spectacle of drunkenness becomes an occasion for laughter. And the confession of the planting of vineyards includes a long list of passions. For however many and of what sort are the passions resulting from wine, the text contains them all in its meaning. For who among all does not know that wine, when by its immoderation it surpasses need, is kindling for licentiousness, a supply for pleasures, the ruin of youth, the indecency 5.329 of old age, the dishonor of women, a drug for madness,

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δι' ἀπάτης ἐπιτεχνῶνται οἱ ἄνθρωποι, ἡ τοιαύτη οὐ καταδέχεται 5.326 οἴκησις, ἐν ᾗ γέμει τὰ τῆς ἀληθείας ἀγάλματα. δρόμους δὲ καὶ περιπάτους ἐπιθυμῶν τὴν ἐν ταῖς ἐντολαῖς ἔχεις διαγωγήν. οὕτω γάρ φησιν ἡ σοφία· Ἐν ὁδοῖς δικαιοσύνης περιπατῶ καὶ ἀνὰ μέσον ὁδῶν δικαιώματος ἀναστρέφομαι. ὡς καλόν ἐστιν ἐν τούτοις διακινεῖσθαι καὶ διαγυμνάζεσθαι τὴν ψυχὴν καὶ διελθόντα τῇ κινήσει τὸν τῆς ἐντολῆς τόπον ἐπὶ τὸ αὐτὸ πάλιν ἐπαναστρέφειν, τουτέστι πληρώσαντα τὴν σπουδαζο μένην αὐτῷ ἐντολὴν πάλιν πρὸς τὸν δεύτερόν τε καὶ τρίτον καὶ πολλοστὸν τῆς εὐσεβείας δίαυλον μὴ ἀποκαμεῖν. τὰ δὲ εἰσόδια καὶ προεισόδια κάλλη ἡ τοῦ ἤθους κατόρθωσις καὶ ἡ εὐσχημοσύνη τοῦ βίου καλλωπιζέτω. ὁ τοῦτον τὸν τρόπον ἐξασκῶν εἰς κάλλος τὸ ἑαυτοῦ οἰκοδόμημα μικρὰ φροντιεῖ τῆς γηΐνης ὕλης, οὐκ ἐνοχλήσει μετάλλοις, οὐκ Ἰνδικὰ περάσει πελάγη, ἵνα τὰ τῶν ἐλεφάντων ὀστᾶ ἐμπορεύσηται, οὐ τεχνιτῶν περιεργίας μισθώσεται, ὧν ἡ τέχνη προσαπομένει τῇ ὕλῃ· ἀλλ' οἴκοθεν ἕξει τὸν πλοῦτον τὸν ταῖς τοιαύταις κατασκευαῖς χορηγοῦντα τὰς ὕλας· πλοῦτος δέ ἐστιν ἡ προαίρεσις. τὴν δὲ τοῦ σώματος τοῦ ἰδίου φύσιν, ἕως ἂν συζῇ τῇ σαρκί, τοσοῦτον θεραπεύσει, ὅσον μὴ στερῆσαι τῶν ἀναγκαίων τινός. τοσοῦτον γὰρ ἑαυτῷ περιθήσει οἰκίδιον, 5.327 ὡς διαθάλψαι μόνον, εἰ τούτου γένοιτο χρεία, καὶ κατα σκιάσαι πάλιν, ὅταν καταφρύγηται τῷ φλογμῷ τῶν ἀκτίνων τὰ σώματα, τήν τε τοῦ ἱματίου σκέπην πρὸς τὸν αὐτὸν βλέπων σκοπὸν κατασκευάσει, ὡς ἂν τὸ γυμνὸν ἐπικαλυφθείη τοῦ σώματος, οὐ πορφυρευτάς τινας καὶ κοκκοβάφους ἀναζητῶν οὐδὲ τοὺς ῥᾳδιουργοῦντας εἰς νῆμα τοῦ χρυσίου τὴν φύσιν, οὐδὲ τοὺς ἐκ Σηρῶν βόμβυκας περιεργαζόμενος καὶ τὸ ἐξ αὐτῶν νῆμα διὰ τῆς ὑφαντικῆς περιεργίας ἐσθῆτα ποιῶν πρὸς χρυσὸν καὶ πορφύραν συγκεκραμένην, τῇ τε ἐπιτυχούσῃ τροφῇ τὸ ἐνδέον τῆς χρείας παραμυθήσεται, χαίρειν ἐάσας ὀψαρτυτικὰς μαγγανείας. ἐν ὀλιγοδείᾳ δὲ διὰ τῶν ἐπιτυχόντων τῇ σαρκὶ λειτουργήσας πᾶσαν ἑαυτοῦ τὴν ζωὴν ἀναθήσει τῇ τῆς ψυχῆς ἐπιμελείᾳ μεγαλύνων τὸ τοῦ θεοῦ ποίημα, οὐχὶ τὸ ἴδιον, ὡς ἂν μὴ καὶ αὐτὸς εἰς ἀνάγκην ἔλθοι ποτὲ τοῦ τὴν ματαίαν δι' ἐξαγορεύσεως δημοσιεύειν σπουδήν, καθὼς νῦν μεμαθήκαμεν παρὰ τοῦ εἰπόντος, ὅτι Ἐμεγάλυνα ποίημά μου, οὐ τὸ τοῦ θεοῦ, ὅπερ ἦν αὐτός, ἀλλὰ τὸ ἑαυτοῦ, ὅπερ ἦν τὸ τῆς σαρκὸς ἐνδιαίτημα, οὐ ταῖς χρείαις ὁριζόμενον, ἀλλὰ ταῖς ματαίαις ἐπιθυμίαις συμπλα τυνόμενον. Προστίθησι δὲ τούτοις ὁ λόγος καὶ ἄλλου πράγματος ἐξαγόρευσιν, ὅπερ τις τῆς τε τῶν νοημάτων παραφορᾶς καὶ τῆς ἐκ τοῦ καθεστῶτος ἐκστάσεως ἀρχέγονον λέγων οὐκ ἂν ἁμάρτοι. τοῦτο δέ ἐστιν ἡ ἐκ τοῦ οἴνου γινομένη τῆς δια νοίας λύμη. εἰπὼν γὰρ ὅτι Ἐμεγάλυνα ποίημά μου καὶ Ὠικοδόμησά μοι οἴκους ἐπάγει τούτοις τὸ καὶ Ἐφύτευσά 5.328 μοι ἀμπελῶνας. ὡς κατὰ κοινοῦ δηλονότι τὸ Ἐμεγάλυνα καὶ ἐπὶ τῶν καθεξῆς ὑπαριθμουμένων σημαινόμενον. νοεῖν οὖν δέδωκε διὰ τούτου, ὡς καὶ τῆς φυτείας τῶν ἀμπελών<ων> διὰ τοῦ μεγαλυνθῆναι παριούσης τὴν χρείαν. Ἐφύτευσά μοι ἀμπελῶνας, ὅπερ ἴσον ἐστὶ τῷ λέγειν, ὅτι παρεσκεύασα τῷ πυρὶ τὰς ὕλας, δι' ὧν ηὔξησα τῶν ἡδονῶν τὴν φλόγα, ἢ ὅτι κατέχωσα τὸν νοῦν εἰς βάθος, καθάπερ τινὰ χοῦν ἐπιτύμβιον ἐπιφορήσας τῇ διανοίᾳ τὴν μέθην. Ἐφύτευσά μοι ἀμπελῶνας, οὐκ ἐσωφρονίσθην, φησί, τῷ διηγήματι τῆς τοῦ Νῶε παραφορᾶς, ὅτι κἀκεῖνον ἡ τοιαύτη φυτεία τοῦ κόσμου τῆς εὐσχημοσύνης ἀπογυμνώσασα ἔδειξε τοῖς ὁρῶσιν ἐλεεινόν τε ἅμα καὶ ἐπιγέλαστον. τοῖς μὲν γὰρ εὐνουστέροις τῶν παίδων ἐλέους ἄξιον ἐνομίσθη τὸ ἄσχημον, τῷ δὲ ἀτασθάλῳ τε καὶ ἀπαιδεύτῳ γέλωτος ἀφορμὴ τὸ τῆς μέθης γίνεται θέαμα. πολὺν δὲ περιλαμβάνει παθημάτων κατάλογον ἡ τῆς τῶν ἀμπελώνων φυτείας ἐξομολόγησις. ὅσα γὰρ καὶ οἷά ἐστι τὰ ἐκ τοῦ οἴνου ἀποτελούμενα πάθη, πάντα τῇ δυνάμει περιέχει ὁ λόγος. τίς γὰρ οὐκ οἶδε τῶν πάντων, ὅτι ὁ οἶνος, ὅταν παρέλθῃ τῇ ἀμετρίᾳ τὴν χρείαν, ἀκολασίας ἐστὶν ὑπέκκαυμα, ἡδονῶν χορηγία, νεότητος λύμη, γήρως ἀσχημο 5.329 σύνη, γυναικῶν ἀτιμία, μανίας φάρμακον,