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dead being trampled on, wounded being left behind, and all the things that are among the bitter calamities of war? Will the one who is in these circumstances ever incline his thought towards the memory of what delights? And if a memory of some of the sweetest things should steal into the soul; does not the reminder of the dearest things, having entered the mind in the time of dangers, become an addition to the misfortune? Therefore, the one giving you a reward, if you should be separated from the evils of war, has granted you two gifts. For one gift is the prize; and another gift is the contest itself. So that even if nothing were added in hope to such a person, peace itself for its own sake would be more preferred than any endeavor, at least to those who have sense. In this, therefore, it is possible to recognize the excess of loving-kindness, that He has granted the good returns, not with toils and sweats, but in a way with pleasures and delights; since 44.1284 the chief of things that bring joy is peace, which He wishes to be present to each in such measure, that not only should each one have it himself, but from the great abundance also impart it to those who do not have it. For blessed, He says, are the peacemakers. And a peacemaker is one who gives peace to another; but one could not provide to another what he himself does not have. He wishes, therefore, first for you to be full of the good things of peace, and then thus to offer to those who are in want of such a possession. And let the discourse not elaborate too much on the profound contemplation; for the ready thought is also sufficient for us for the acquisition of good. Blessed are the peacemakers. The word grants a cure for many sicknesses in brief, embracing the particulars through this summary and more general utterance, Let us first consider what peace is. What else, than a certain loving shared disposition toward one's own kind? what then is conceived as opposite to love? Hatred, wrath, anger, envy, malice, hypocrisy, the calamity of war. Do you see for how many and what kind of sicknesses the one utterance is an antidote? For peace stands equally opposed to each of the things mentioned, and makes the evil disappear by its own presence, For just as when health has taken hold the sickness vanishes, and when light appears darkness does not not remain; so also when peace appears, all the passions that consist of the opposite are dissolved. And how great a good this is, I think it is not necessary for the discourse itself to go through; you have reasoned for yourself, what kind of life is that of those who hold each other in suspicion and hatred, whose encounters are difficult to meet, and all things of each other are abominable to them; and their mouths are voiceless, and their glances are turned away; and the hearing is blocked to the voice of the one hating and being hated. And everything is a friend to each of them, which to the other is not a friend; and conversely everything is hostile and an enemy, which to the foe is pleasing. Just as, therefore, the fragrant perfumes, with their own sweet smell make the surrounding air full; so He wishes for you to abound in abundance with the grace of peace, so that your life may be a cure for another's sickness. And how great a good such a thing is, you might recognize more precisely by considering the calamities of each of the passions arising in the soul from a hostile disposition. Who could worthily describe the passions of wrath? What word will depict the ugliness of such a sickness? You see the passions of those possessed by demons appearing in those overcome by anger. Consider side by side the symptoms of both the demon and of anger, and what is the difference between them. Bloodshot and distorted is the eye of those possessed, the tongue is frantic, the speech is harsh, the voice is sharp and barking. These things are common to both anger and the demon: shaking of the head, frenzied movements of the hands, trembling of the whole body, 44.1285 unsteady feet, the description through such things is one for the two sicknesses. The one differs from the other only by so much, insofar as the one is a voluntary evil, while the other befalls involuntarily those in whom it arises. But to be in misfortune by one's own impulse, how much more pitiable is that than to suffer against one's will? And one who sees the sickness from a demon would surely pity it; but the one from

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νεκροὶ πατούμενοι, τραυματίαι κατα λειπόμενοι, καὶ πάντα ὅσα ἐν τοῖς πικροῖς ἐστι τοῦ πο λέμου συμπτώμασιν; ἆρα ὁ ἐν τούτοις ὢν σχέσει ποτὲ πρὸς τὴν τοῦ εὐφραίνοντος μνήμην τὸν λογισμὸν ὑπο κλίναι; Εἰ δέ που καὶ ὑποδράμοι τὴν ψυχὴν μνήμη τῶν ἡδίστων τινός· οὐχὶ προσθήκη γίνεται συμφορᾶς ἐν τῷ τῶν κινδύνων καιρῷ ἡ τῶν φιλτάτων ὑπόμνησις τὸν λογισμὸν ὑπελθοῦσα; Οὐκοῦν ὁ μισθόν σοι διδοὺς, εἰ τῶν κατὰ πόλεμον κακῶν χωρισθείης, δύο σοι κε χάρισται δωρεάς. Ἓν μὲν γάρ ἐστι δῶρον τὸ ἔπα θλον· ἕτερον δὲ δῶρον αὐτὸς ὁ ἆθλος. Ὥστε καὶ εἰ μηδὲν τῷ τοιούτῳ κατ' ἐλπίδα πρόσκειτο, αὐτὴ δι' ἑαυτὴν ἡ εἰρήνη πάσης ἂν ἦν τοῖς γε νοῦν ἔχουσι προτιμοτέρα σπουδῆς. Ἐν τούτῳ τοίνυν ἔστι τὴν τῆς φιλανθρωπίας ὑπερβολὴν ἐπιγνῶναι, ὅτι τὰς ἀγαθὰς ἀντιδόσεις, οὐ πόνοις καὶ ἱδρῶσιν, ἀλλ' εὐπα θείαις τρόπον τινὰ καὶ θυμηδίαις κεχάρισται· εἴπερ 44.1284 τὸ κεφάλαιον τῶν εὐφραινόντων ἡ εἰρήνη ἐστὶν, ἣν τοσαύτην ἑκάστῳ παρεῖναι βούλεται, ὡς μὴ μόνον αὐτὸν ἕκαστον ἔχειν, ἀλλ' ἐκ πολλοῦ τοῦ περιόντος καὶ τοῖς μὴ ἔχουσι νέμειν. Μακάριοι γὰρ, φησὶν, οἱ εἰρηνοποιοί. Εἰρηνοποιὸς δέ ἐστιν ὁ εἰρήνην διδοὺς ἄλλῳ· οὐκ ἂν δέ τις ἑτέρῳ παράσχοιτο, ὃ μὴ αὐτὸς ἔχει. Βούλεται τοίνυν πρότε ρον εἶναί σε πλήρη τῶν τῆς εἰρήνης καλῶν, εἶθ' οὕτως ὀρέγειν τοῖς ἐνδεῶς ἔχουσι τοῦ τοιούτου κτή ματος. Καὶ μὴ λίαν τὴν διὰ βάθους θεωρίαν περιερ γαζέσθω ὁ λόγος· αὔταρκες γὰρ ἡμῖν εἰς ἀγαθοῦ κτῆσιν, καὶ τὸ πρόχειρον νόημα. Μακάριοι οἱ εἰρη νοποιοί. Πολλῶν ἀῤῥωστημάτων θεραπείαν ὁ λόγος ἐν ὀλίγῳ χαρίζεται, διὰ τῆς περιλήψεως ταύτης καὶ γενικωτέρας φωνῆς ἐκπεριλαβὼν τὰ καθ' ἕκαστον, Τί ἐστιν ἡ εἰρήνη πρῶτον νοήσωμεν. Τί ἄλλο, ἢ ἀγαπητική τις πρὸς τὸ ὁμόφυλον συνδιάθεσις; τί οὖν ἐστι ἐξ ἐναντίου τῇ ἀγάπῃ νοούμενον; Μῖσος, ὀργὴ, θυμὸς, φθόνος, μνησικακία, ὑπόκρισις, ἡ κατὰ πόλε μον συμφορά. Ὁρᾷς ὅσων καὶ οἴων ἀῤῥωστημάτων ἀντιφάρμακόν ἐστιν ἡ μία φωνή; Ἡ γὰρ εἰρήνη κατὰ τὸ ἴσον ἑκάστῳ τῶν εἰρημένων ἀντικαθίσταται, καὶ ἀφανισμὸν ποιεῖ τοῦ κακοῦ τῇ ἑαυτῆς παρουσίᾳ, Ὡς γὰρ ὑγιείας ἐπιλαβούσης ἡ νόσος ἐξαφανίζεται, καὶ φωτὸς φανέντος οὐχ ὑπολείπεται σκότος· οὕτως καὶ τῆς εἰρήνης ἐπιφανείσης, λύεται πάντα τὰ ἐκ τοῦ ἐναντίου συνιστάμενα πάθη. Τοῦτο δὲ ὅσον ἐστὶν ἀγαθὸν, οὐδὲν οἶμαι χρῆναι διεξιέναι τῷ λόγῳ αὐτός· σὺ κατὰ σεαυτὸν ἐπιλελόγισαι, οἷος ὁ βίος τῶν ἀλλή λους δι' ὑποψίας καὶ μίσους ἐχόντων, ὧν δυσάντητοι μὲν αἱ συντυχίαι, βδελυκτὰ δὲ αὐτοῖς τὰ ἀλλήλων πάντα· ἄφθογγα δὲ τὰ στόματα, καὶ ἀπεστραμμένα τὰ βλέμματα· καὶ ἀκοὴ πεφραγμένη τῇ τοῦ μισοῦντος καὶ μισουμένου φωνῇ. Πᾶν δὲ φίλον ἑκατέρῳ αὐτῶν, ὃ τῷ ἑτέρῳ μὴ φίλον· καὶ ἐκ τοῦ ἐναντίου πᾶν ἐχ θρὸν, καὶ πολέμιον, ὃ τῷ δυσμενεῖ καταθύμιον. Ὥσπερ τοίνυν τὰ εὐώδη τῶν ἀρωμάτων, τῆς ἰδίας εὐπνοίας τὸν παρακείμενον ἀέρα πλήρη ποιεῖ· οὕτω σοι βού λεται κατὰ περιουσίαν πλεονάζειν τῆς εἰρήνης τὴν χάριν, ὥστε τὸν σὸν βίον θεραπείαν εἶναι τῆς ἀλλο τρίας νόσου. Ὅσον δὲ τὸ τοιοῦτόν ἐστιν ἀγαθὸν, ἀκρι βέστερον ἂν ἐπιγνοίης, ἑκάστου τῶν ἐκ τῆς δυσμε νοῦς προαιρέσεως ἐγγινομένων τῇ ψυχῇ παθημάτων τὰς συμφορὰς λογιζόμενος. Τίς ἂν διεξέλθοι πρὸς ἀξίαν τῆς ὀργῆς τὰ πάθη; Τίς ὑπογράψει λόγος τὴν ἀσχημοσύνην τῆς τοιαύτης νόσου; Ὁρᾷς τὰ τῶν δαι μονώντων πάθη τοῖς ὑπὸ θυμοῦ κεκρατημένοις ἐπι φαινόμενα. Λόγισαι παράλληλα τοῦ τε δαίμονος καὶ τοῦ θυμοῦ τὰ συμπτώματα, καὶ τίς ἐν τούτοις ἡ δια φορά. Ὕφαιμος καὶ διάστροφος τῶν δαιμονώντων ὀφθαλμὸς, παράφορος ἡ γλῶσσα, τραχὺ τὸ φθέγμα, ὀξεῖα καὶ ὑλακώδης ἡ φωνή. Κοινὰ ταῦτα καὶ τοῦ θυμοῦ καὶ τοῦ δαίμονος, κλόνος κεφαλῆς, χειρῶν ἔμπληκτοι κινήσεις, βρασμὸς ὅλου τοῦ σώματος, 44.1285 ἄστατοι πόδες, μία τῶν δύο νοσημάτων ἡ διὰ τῶν. τοιούτων ὑπογραφή. Τοσοῦτον μόνον παρήλλακται τοῦ ἑτέρου τὸ ἕτερον, ὅσον τὸ μὲν ἑκούσιον εἶναι κα κὸν, τὸ δὲ ἀβουλήτως προσπίπτειν οἷς ἂν ἐγγίνεται. Τὸ δὲ κατ' ἰδίαν ὁρμὴν ἐν συμφορᾷ γενέσθαι, τοῦ παρὰ γνώμην παθεῖν, ὅσον ἐλεεινότερον; Καὶ τὴν μὲν ἐκ δαίμονος νόσον ὁ ἰδὼν πάντως ἠλέησε· τὴν δὲ ἐκ