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flowing away on the next day, disorderly laughter, unseemly and dissolute words. What then from these? Fear, self-control, sober reasoning, gentleness of soul, removal of indolence, a bridle for the passions within, a wall against those attacking from without. Through these we each possess our substance, but through those feasts we also harmfully empty them, not by robbers breaking in, but by vainglory which robs with pleasure. Each one sees the robber carrying everything out, and is pleased. The manner of robbery is new; it has persuaded those who are being stripped to rejoice. δʹ. But there, nothing of the sort; but God has walled off for all, like a common Father, both things seen and things not seen. For take heed, He says, not to do your alms before men. From this the soul learns to flee injustice. For injustice is, not only to be covetous of money, but also to give to the belly more than its appointed food, and to lead merriment beyond its proper measures, and to cause it to run riot. From that it learns self-control, from this, licentiousness. For licentiousness is not only to have intercourse with a woman, but also to look with licentious eyes. From that it learns gentleness, from this, pride. For all things, He says, are lawful for me, but not all things are profitable. From that, propriety, from this, indecency. For I pass over the things in the theaters. But that it is not even any pleasure, but grief, show me one day after the feast both those who spent, and those who were feasted by the spectacles, and you will see them all in dejection, but him who spent in greater dejection. And reasonably so; for on the previous day he delighted the common man; and the common man was in good cheer and much pleasure; for a time he rejoiced in the splendid garment; but not having the use of it, but seeing himself stripped of it, he was grieved and stung. But he who was spending, seemed to see his own 60.55 prosperity as small compared to that of the other. For this reason on the next day they give back to one another, and that one receives the greater part of the despondency. But if in external things the things that please have so much unpleasantness, and the things that are austere have benefit, how much more so in spiritual things. For this reason let no one be vexed at the laws, but let all consider the matter a common benefit. For not from somewhere else did foreigners and enemies of those for whom the laws are made come and ordain these things, but the citizens themselves, the leaders, the guardians; and they consider this to be a proof of safety and goodwill, to establish laws. And yet the laws are full of punishment, and it is not possible to find a law without punishment. How then is it not absurd, to call those who administer those laws saviors and benefactors and leaders, but to consider us burdensome and harsh, when we speak the laws of God? For when we discourse concerning Gehenna, we are putting those laws in motion; and just as those outside have laws concerning homicide, concerning clothes-stealers, concerning marriage, and all such things, so we too have the punitive laws, which no man has established, but the only-begotten Son of God Himself. Let the unmerciful be punished, He says; for this the parable intends. Let him who bears a grudge be punished with the ultimate punishment, he who is angry without cause, let him be cast into the fire; he who reviles, let him pay the penalty in Gehenna. But if you think you are hearing strange laws, do not be troubled. For if He was not going to establish strange laws, why did Christ even come? For those things are clear to us, that the murderer and the adulterer must be punished. If, therefore, we were going to hear the same things, what need was there of a heavenly teacher? For this reason He does not say, Let the adulterer be punished, but, He who looks with licentious eyes. And where, and when he will pay the penalty, He adds. And not on axles, nor on pillars did he deposit the laws, nor 60.56 did he set up bronze tablets and engrave the letters; but having raised up for us twelve souls, those of the apostles, in their minds through the Spirit He has written these letters. These things we read aloud to you, as is fitting. For if this was permitted for the Jews, so that no one might be able to take refuge in ignorance, much more so for us. But if someone should say I do not even hear, nor

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τῇ ἐπιούσῃ διαῤῥέουσα, γέλως ἄτακτος, ῥήματα ἀπρεπῆ καὶ διακεχυμένα. Τί δαὶ ἀπὸ τούτων; Φόβος, σωφροσύνη, λογισμὸς συνεσταλμένος, ψυχῆς ἐπιείκεια, ῥᾳθυμίας ἀναίρεσις, χαλινὸς τῶν ἔνδον ὄντων παθῶν, τεῖχος τῶν ἔξωθεν ἐπιόντων. ∆ιὰ τούτους τὰς οὐσίας ἔχομεν ἕκαστος, δι' ἐκείνας δὲ τὰς ἑορτὰς καὶ ἐπιβλαβῶς κενοῦμεν αὐτὰς, οὐ λῃστῶν ἐπεισελθόντων, ἀλλὰ τῆς μεθ' ἡδονῆς λῃστευούσης κενοδοξίας. Ὁρᾷ τὸν λῃστὴν ἕκαστος ἐκφοροῦντα πάντα, καὶ ἥδεται. Καινὸς τῆς λῃστείας ὁ τρόπος· ἔπεισε τοὺς ἀποδυομένους εὐφραίνεσθαι. δʹ. Ἀλλ' οὐκ ἐκεῖ τοιοῦτον οὐδέν· ἀλλὰ πᾶσιν ἀπετείχισεν ὁ Θεὸς καθάπερ κοινὸς Πατὴρ, καὶ τοῖς ὁρωμένοις, καὶ τοῖς μὴ ὁρωμένοις. Βλέπετε γὰρ, φησὶ, τὴν ἐλεημοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων. Μανθάνει ψυχὴ ἐντεῦθεν ἀδικίαν φεύγειν. Ἀδικία γὰρ, οὐ τὸ χρήματα πλεονεκτεῖν μόνον, ἀλλὰ καὶ τὸ πλέον τῆς ὡρισμένης τροφῆς διδόναι τῇ γαστρὶ, καὶ τὴν εὐφροσύνην τῶν οἰκείων ἐξάγειν μέτρων, καὶ ποιεῖν ἐκβακχεύεσθαι. Ἐκεῖθεν σωφροσύνην μανθάνει, ἐντεῦθεν ἀκολασίαν. Οὐ γὰρ τὸ μιγῆναι γυναικὶ μόνον ἀκολασία, ἀλλὰ καὶ τὸ ἀκολάστοις ἰδεῖν ὀφθαλμοῖς. Ἐκεῖθεν ἐπιείκειαν μανθάνει, ἐντεῦθεν τῦφον. Πάντα γάρ μοι, φησὶν, ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει. Ἐκεῖθεν κοσμιότητα, ἐντεῦθεν ἀσχημοσύνην. Τὰ γὰρ ἐν τοῖς θεάτροις παρίημι. Ὅτι δὲ οὐδὲ ἡδονή τίς ἐστιν, ἀλλὰ λύπη, δείξατέ μοι μετὰ μίαν ἡμέραν τῆς ἑορτῆς τούς τε ἀναλώσαντας, τούς τε ἑστιαθέντας τοῖς θεάμασι, καὶ ὄψει αὐτοὺς μὲν ἐν κατηφείᾳ ἅπαντας, ἐν μείζονι δὲ ἐκεῖνον τὸν ἀναλωκότα. Καὶ εἰκότως· ἔτερψε γὰρ τῇ προτεραίᾳ τὸν ἰδιώτην· καὶ ὁ μὲν ἰδιώτης ἐν εὐθυμίᾳ ἦν καὶ ἡδονῇ πολλῇ· τέως γὰρ τῇ ἐσθῆτι ἔχαιρε τῇ λαμπρᾷ· τὴν χρῆσιν δὲ αὐτῆς οὐκ ἔχων, ἀλλ' ὁρῶν ἑαυτὸν ἀποδυόμενον, ἤλγει καὶ ἐδάκνετο. Ἐκεῖνος δὲ ὁ ἀναλίσκων, καὶ τὴν οἰκείαν 60.55 εὐπραγίαν μικρὰν ὁρᾷν πρὸς τὴν ἐκείνου ἐδόκει. ∆ιὰ τοῦτο τῇ ὑστεραίᾳ ἀντιδιδόασιν ἀλλήλοις, καὶ τὸ πλέον τῆς ἀθυμίας ἐκεῖνος δέχεται. Εἰ δὲ ἐν τοῖς ἔξωθεν τοσαύτην ἔχει ἀηδίαν τὰ τέρποντα, τὰ δὲ ἐπιστύφοντα ὠφέλειαν, πολλῷ μᾶλλον ἐν τοῖς πνευματικοῖς. ∆ιὰ τοῦτο μηδεὶς ἀγανακτεῖ τοῖς νόμοις, ἀλλὰ καὶ κοινὴν ὠφέλειαν ἅπαντες τίθενται τὸ πρᾶγμα. Οὐ γὰρ ἄλλοθέν ποθεν ξένοι καὶ πολέμιοι τῶν νομοθετουμένων ἐλθόντες ταῦτα διετάξαντο, ἀλλ' αὐτοὶ οἱ πολῖται, οἱ προστάται, οἱ κηδεμόνες· καὶ τοῦτο σωτηρίας καὶ εὐνοίας τεκμήριον τυγχάνειν ἡγοῦνται, τὸ νόμους θέσθαι. Καίτοι γε κολάσεως οἱ νόμοι γέμουσι, καὶ οὐκ ἔστιν εὑρεῖν νόμον κολάσεως χωρίς. Πῶς οὖν οὐκ ἄτοπον, τοὺς μὲν ἐκείνους ἐξηγουμένους τοὺς νόμους, καὶ σωτῆρας καὶ εὐεργέτας καὶ προστάτας ἀποκαλεῖν, ἡμᾶς δὲ βαρεῖς τινας καὶ χαλεποὺς ἡγεῖσθαι, ἂν τοὺς τοῦ Θεοῦ νόμους λέγωμεν; Ὅταν γὰρ περὶ γεέννης διαλεγώμεθα, ἐκείνους τοὺς νόμους κινοῦμεν· καὶ καθάπερ οἱ ἔξωθεν τοὺς φονικοὺς, τοὺς περὶ λωποδυτῶν, τοὺς γαμικοὺς, καὶ πάντας τοὺς τοιούτους, οὕτω καὶ ἡμεῖς τοὺς κολαστικοὺς, οὓς οὐκ ἄνθρωπος ἔθηκεν, ἀλλ' αὐτὸς ὁ μονογενὴς τοῦ Θεοῦ Παῖς. Ὁ ἀνελεήμων κολαζέσθω, φησί· τοῦτο γὰρ ἡ παραβολὴ βούλεται. Ὁ μνησικακῶν τιμωρείσθω τιμωρίαν ἐσχάτην, ὁ ὀργιζόμενος εἰκῆ, εἰς τὸ πῦρ ἐμβαλλέσθω· ὁ λοιδορῶν, τιννύτω δίκην ἐν τῇ γεέννῃ. Εἰ δὲ νομίζετε ξένους ἀκούειν νόμους, μὴ θορυβηθῆτε. Εἰ γὰρ μὴ ξένους ἔμελλε θήσειν, τί καὶ παρεγένετο ὁ Χριστός; Ἐκεῖνα γὰρ δῆλα ἡμῖν ἐστιν, ὅτι τὸν φονέα καὶ τὸν μοιχὸν δεῖ κολάζεσθαι. Εἰ τοίνυν τὰ αὐτὰ ἐμέλλομεν ἀκούσεσθαι, τίς χρεία ἦν οὐρανίου διδασκάλου; ∆ιὰ τοῦτο οὐ λέγει, Ὁ μοιχὸς κολαζέσθω, ἀλλ' Ὁ βλέπων ἀκολάστοις ὀφθαλμοῖς. Καὶ ποῦ, καὶ πότε δώσει δίκην, προστίθησι. Καὶ οὐκ εἰς ἄξονας, οὐδὲ εἰς κύρβεις τοὺς νόμους κατέθετο, οὐδὲ 60.56 στήλας ἀνέστησε χαλκᾶς καὶ γράμματα ἐνεχάραξεν· ἀλλὰ ψυχὰς ἡμῖν ἀναστήσας δώδεκα τὰς τῶν ἀποστόλων, ἐν ταῖς ἐκείνων διανοίαις διὰ τοῦ Πνεύματος ταῦτα τὰ γράμματα γέγραφε. Ταῦτα ὑμῖν παραγινώσκομεν εἰκότως ἡμεῖς. Εἰ γὰρ Ἰουδαίοις τοῦτο θεμιτὸν ἦν, ἵνα μηδεὶς εἰς ἄγνοιαν ἔχῃ καταφεύγειν, πολλῷ μᾶλλον ἡμῖν. Εἰ δὲ λέγοι τις Οὐδὲ ἀκούω, οὐδὲ