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a frenzy of anger, he at once saw and imitated it, judging it a loss not to surpass with his own passion the one who was sick before him. And the demon, twisting the body of the possessed one, stops the evil at that point, flinging the madman's hands wildly through the air; but the demon of anger does not make the movements of the body idle. For whenever the passion gains control, and the blood around the heart boils over from the black bile, as they say, which from the angry disposition has been scattered everywhere throughout the body, then by the vapors being compressed within, all the sense organs around the head are constricted; the eyes are pushed out from the outline of the eyelids, staring somewhat bloodshot and serpent-like at what offends them; the inward parts are constrained with panting; the veins on the neck swell, and the tongue thickens; and the voice is readily sharpened as the windpipe is constricted; and the lips, by the suffusion of that cold bile, become fixed and grow dark around the edges, and become difficult to move for their natural opening and closing, so that they are not even able to contain the spittle increasing in the mouth, but cast it out together with the words, the forced utterance spitting out the foam alongside it. Then, indeed, it is possible to see the hands being stirred up by the disease, and the feet likewise; but these limbs are moved no longer in vain, as happens in the case of those possessed by demons, but for the harm of those grappling with one another because of the disease. For immediately the impulses of those striking one another are directed toward the vital parts of the sense organs. And if somewhere in the struggle the mouth draws near to the body, not even the teeth remain inactive, but they sink into whatever they approach like a wild beast. And who could tell in detail the evils, all that has its origin from anger? He therefore who prevents such unseemliness, would rightly be named both blessed and honored for this greatest good deed. For if he who has separated a man from some bodily unpleasantness is honored for such a good work; how much more will he who has freed the soul from this disease be considered by those who have understanding as a benefactor of life? For as much as the soul is better than the body, by so much more honored than those who heal bodies is he who cures souls. And let no one suppose that of the evils that are worked from hatred, I consider the unpleasantness of anger to be the most grievous. It seems to me that the passion of envy and hypocrisy is much more grievous than the 44.1288 one mentioned; inasmuch as the hidden is more terrible than the manifest. For of dogs, too, we are more wary of those whose bark does not foretell their anger, nor their attack to the face, but with a gentle and tame appearance they lie in wait for our unguarded and unwary state; such is the passion of envy and hypocrisy, in which, within, in the depth of the heart, hatred is secretly nourished like some fire, but the outward appearance is fashioned by hypocrisy into a friendly one. And just as if a fire should be hidden under chaff, for a time from within it smolders and consumes what lies near it, but no flame is given out visibly, but some acrid smoke, being violently compressed within, comes forth; but if it should meet with any draft of air, then it is fanned up into a bright and manifest flame; so also envy eats through the heart from within, like a fire consuming a sort of compressed heap of chaff; and on the one hand it hides the disease because of shame, but yet it is not able to conceal it completely; but like some acrid smoke, a bitterness from the envy shows through in the symptoms of its appearance. But if some misfortune should touch the one being envied, then it reveals the disease, making that one's grief a source of gladness and pleasure. And the hidden things of the passion, while it seems to be hidden, are betrayed by the manifest proofs on the face. For the deathly signs of those whose case is hopeless, these often become the signs of one wasted away by envy, dry eyes, sunken with hardened eyelids, a contracted brow

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θυμοῦ παραφορὰν, ὁμοῦ τε εἶδεν καὶ ἐμιμήσατο, ζημίαν ἐκκρίνων τὸ μὴ ὑπερβάλλεσθαι τῷ καθ' ἑαυτὸν πάθει τὸν προνοσήσαντα. Καὶ ὁ μὲν δαίμων στρεβλῶν τοῦ ἐμπαθοῦς τὸ σῶμα, μέχρις ἐκείνου τὸ κακὸν ἵστησι, κατὰ τοῦ ἀέρος εἰκῆ διαῤῥίπτων τοῦ μεμηνότος τὰς χεῖρας· ὁ δὲ τοῦ θυμοῦ δαίμων οὐκ ἀργὰς ποιεῖ τὰς κινήσεις τοῦ σώματος. Ἐπειδὰν γὰρ ἐπικρατήσῃ τὸ πάθος, καὶ ὑπερζέσῃ τὸ περικάρδιον αἷμα τῆς μελαίνης χολῆς, ὥς φασιν, ἐκ τῆς θυ μώδους διαθέσεως ἁπανταχῇ κατασπαρείσης τῷ σώματι, τότε ὑπὸ τῶν ἔνδοθεν συνθλιβομένων ἀτμῶν, στενοχωρεῖται πάντα τὰ περὶ τὴν κεφαλὴν αἰσθητή ρια· ὀφθαλμοὶ μὲν ὑπὸ τὴν τῶν βλεφάρων περιγρα φὴν ἐξωθοῦνται, ὕφαιμόν τι καὶ δρακοντῶδες πρὸς τὸ λυποῦν ἀτενίζοντες· ἄσθματι δὲ τὰ σπλάγχνα συνέ χεται· διοίσουσι δὲ κατὰ τοῦ αὐχένος αἱ φλέβες, καὶ ἡ γλῶσσα παχύνεται· καὶ ἡ φωνὴ στενουμένης τῆς ἀρτηρίας ἑκουσίως ὀξύνεται· καὶ τὰ χείλη τῇ ὑπο σπορᾷ τῆς ψυχρᾶς ἐκείνης χολῆς πήγνυται καὶ περι μελαίνεται, καὶ δυσκίνητα γίνεται πρὸς τὴν κατὰ φύσιν διαστολὴν καὶ ἐπίμυσιν, ὡς μηδὲ τὸν πτύελον ἐν τῷ στόματι πλεονάζοντα περικρατεῖν δύνασθαι, ἀλλὰ συνεκβαλεῖν τοῖς ῥήμασι, τοῦ βεβιασμένου φθόγγου τὸν ἀφρὸν παραπτύοντος. Τότε τοίνυν καὶ τὰς χεῖρας ἔστιν ἰδεῖν ἀνακινουμένας ὑπὸ τῆς νόσου, καὶ τοὺς πόδας ὡσαύτως· κινεῖται δὲ τὰ μέλη ταῦτα, οὐκέτι μάτην, καθάπερ ἐπὶ τῶν δαιμονώντων γίνε, ἀλλ' ἐπὶ κακῷ τῶν ἀλλήλοις διὰ τῆς νόσου συμ πλεκομένων. Εὐθὺς γὰρ πρὸς τὰ καίρια τῶν αἰσθη τηρίων αἱ ὁρμαὶ τῶν ἀλλήλους πληττόντων γίνονται. Εἰ δέ που προσεγγίσει ἐν τῇ συμπλοκῇ τὸ στόμα τῷ σώματι, οὐδὲ οἱ ὀδόντες ἄπρακτοι μένουσιν, ἀλλ' ἐμφύονται θηρίου δίκην οἷς ἂν ἐμπελάσωσι. Καὶ τίς ἂν τὰ καθ' ἕκαστον εἴποι κακὰ, ὅσα ἐκ τοῦ θυμοῦ τὴν γένεσιν ἔχει; Ὁ τοίνυν κωλύων τὴν τοιαύτην ἀσχημοσύνην, εἰκότως ἂν μακαριστός τε καὶ τίμιος, ἐκ τῆς μεγίστης εὐεργεσίας ὀνομάζοιτο. Εἰ γὰρ ὁ σωματικῆς τινος ἀηδίας χωρίσας τὸν ἄνθρωπον, τί μιος διὰ τῆς τοιαύτης εὐποιΐας ἐστί· πόσῳ μᾶλλον ὁ τὴν ψυχὴν τῆς νόσου ταύτης ἐλευθερώσας, ὡς εὐερ γέτης τοῦ βίου παρὰ τοῖς νοῦν ἔχουσι νομισθήσεται; Ὅσον γὰρ κρείττων ἡ ψυχὴ τοῦ σώματος, τοσούτῳ τιμιώτερος τῶν τὰ σώματα θεραπευόντων ὁ τὰς ψυχὰς ἐξιώμενος. Καὶ μηδεὶς οἰέσθω τῶν ἐκ τοῦ μίσους ἐνεργουμέ νων κακῶν, τὴν κατὰ τὸν θυμὸν ἀηδίαν οἴεσθαί με χαλεπωτάτην εἶναι. ∆οκεῖ μοι τὸ κατὰ τὸν φθόνον καὶ τὴν ὑπόκρισιν πάθος πολλῷ χαλεπώτερον τοῦ 44.1288 μνημονευθέντος εἶναι· ὅσῳ καὶ δεινότερον τοῦ προ δήλου τὸ κεκρυμμένον. Καὶ γὰρ τῶν κυνῶν τούτους πλέον διευλαβούμεθα, ὧν οὔτε ὑλακὴ τὸν θυμὸν προ μηνύει, οὔτε κατὰ τὸ πρόσωπον ἔφοδος ἀλλ' εὐπράῳ τε καὶ ἡμέρῳ τῷ σχήματι τὸ ἀπροόρατόν τε καὶ ἀπερίσκεπτον ἡμῶν ἐπιφυλάττουσι· τοιοῦτόν ἐστι τὸ κατὰ τὸν φθόνον καὶ τὴν ὑπόκρισιν πάθος, οἷς ἔνδοθεν μὲν ἐν τῷ βάθει τῆς καρδίας τὸ μῖσος, οἷόν τι πῦρ κατὰ τὸ λεληθὸς ὑποτρέφεται, τὸ δὲ φαινό μενον τῇ ὑποκρίσει κατασχηματίζεται πρὸς τὸ φί λον. Ὥσπερ δὲ εἰ πῦρ ἀχύροις ὑποκρυφθείη, τέως μὲν ἔνδοθεν διασμύχει τῇ καύσει τὰ παρακείμενα, φλὸξ δὲ κατὰ τὸ φαινόμενον οὐκ ἐκδίδοται, ἀλλὰ δριμύς τις καπνὸς βιαίως ἔνδοθεν συνθλιβόμενος διεξέρχεται· εἰ δέ τινος τύχῃ διαπνοῆς, τότε εἰς λαμπράν τε καὶ ἔκδηλον ἀναῤῥιπίζεται φλόγα· οὕτω καὶ ὁ φθόνος διεσθίει μὲν ἔνδοθεν τὴν καρδίαν, πυ ρὸς δίκην οἷον ἀχύρων πεπιλημένον τινὰ χημῶνα· καὶ κρύπτει μὲν ὑπ' αἰσχύνης τὴν νόσον, οὐ μὴν δυνατός ἐστιν εἰς τὸ παντελὲς ἐπικρύψασθαι· ἀλλ' οἷόν τις καπνὸς δριμὺς ἐκ τοῦ φθόνου πικρία τοῖς περὶ τὸ σχῆμα συμπτώμασιν ἐνδιαφαίνεται. Εἰ δέ τις συμφορὰ τοῦ φθονουμένου προσάψαιτο, τότε φανεροῖ τὴν νόσον, ἐν εὐφροσύνῃ τε καὶ ἡδονῇ τὴν ἐκείνου λύπην ποιούμενος. Κατηγορεῖται δὲ τὰ κρυπτὰ τοῦ πάθους, ἕως ἂν λανθάνειν δοκῇ, διὰ τῶν φανερῶν τεκμηρίων περὶ τὸ πρόσωπον. Τὰ γὰρ ἐπιθανάτια τῶν ἀπεγνωσμένων σημεῖα, ταῦτα τοῦ διὰ φθόνου ἐκτετηκότος πολλάκις γίνεται, ὀφθαλμοὶ ξηροὶ, κατ εσκληκόσι τοῖς βλεφάροις ἐγκοιλαινόμενοι, ὀφρὺς συμ