Homily XXXVII.

1 Cor. xiv. 34

Let your women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law.

Having abated the disturbance both from the tongues and from the prophesyings; and having made a law to prevent confusion, that they who speak with tongues should do this in turn, and that they who prophesy should be silent when another begins; he next in course proceeds to the disorder which arose from the women, cutting off their unseasonable boldness of speech: and that very opportunely. For if to them that have the gifts it is not permitted to speak inconsiderately, nor when they will, and this, though they be moved by the Spirit; much less to those women who prate idly and to no purpose. Therefore he represses their babbling with much authority, and taking the law along with him, thus he sews up their mouths; not simply exhorting here or giving counsel, but even laying his commands on them vehemently, by the recitation of an ancient law on that subject. For having said, “Let your women keep silence in the churches;” and “it is not permitted unto them to speak, but let them be in subjection;” he added, “as also saith the law.” And where doth the law say this? “Thy desire shall be to thy husband, and he shall rule over thee.” (Gen. iii. 16.) Seest thou the wisdom of Paul, what kind of testimony he adduced, one that not only enjoins on them silence, but silence too with fear; and with as great fear as that wherewith a maid servant ought to keep herself quiet. Wherefore also having himself said, “it is not permitted unto them to speak,” he added not, “but to be silent,” but instead of “to be silent,” he set down what is more, to wit, “the being in subjection.” And if this be so in respect of husbands, much more in respect of teachers, and fathers, and the general assembly of the Church. “But if they are not even to speak,” saith one, “nor ask a question, to what end are they to be present?” That they may hear what they ought; but the points which are questioned let them learn at home from their husbands. Wherefore also he added,

Ver. 35. “And if they would learn any thing, let them ask their own husbands at home.”

Thus, “not only, as it seems, are they not allowed to speak,” saith he, “at random, but not even to ask any question in the church.” Now if they ought not to ask questions, much more is their speaking at pleasure contrary to law. And what may be the cause of his setting them under so great subjection? Because the woman is in some sort a weaker being and easily carried away and light minded. Here you see why he set over them their husbands as teachers, for the benefit of both. For so he both rendered the women orderly, and the husbands he made anxious, as having to deliver to their wives very exactly what they heard.

Further, because they supposed this to be an ornament to them, I mean their speaking in public; again he brings round the discourse to the opposite point, saying, “For it is shameful for a woman to speak in the church.” That is, first he made this out from the law of God, then from common reason and our received custom; even when he was discoursing with the women about long hair, he said, “Doth not even nature herself teach you?” (c. xi. 14.) And everywhere thou mayest find this to be his manner, not only from the divine Scriptures, but also from the common custom, to put them to shame.

[2.] But besides these things, he also shames them by consideration of what all agreed on, and what was every where prescribed; which topic also here he hath set down, saying,

Ver. 36. “What? was it from you that the word of God went forth? or came it unto you alone?”

Thus he brings in the other Churches also as holding this law, both abating the disturbance by consideration of the novelty of the thing, and by the general voice making his saying acceptable. Wherefore also elsewhere he said, “Who shall put you in remembrance of my ways which be in Christ, even as I teach everywhere in all the Churches.” (1 Cor. iv. 17.) And again, “God is not a God of confusion, but of peace, as in all the Churches of the saints.” (c. xiv. 33.) And here, “What? was it from you that the word of God went forth? or came it unto you alone?” i.e., “neither first, nor alone are ye believers, but the whole world251    Rom. i. 8. καταγγέλλεται..” Which also writing to the Colossians he said, “even as it is bearing fruit and increasing in all the world,” (Col. i. 6.) speaking of the Gospel.

But he turns it also at another time to the encouragement of his hearers; as when he saith that theirs were the first fruits, and were manifest unto all. Thus, writing to the Thessalonians he said, “For from you hath sounded forth the word of God,” and, “in every place your faith to God-ward is gone forth.” (1 Thess. i. 8.) And again to the Romans, “Your faith is proclaimed throughout the whole world.” For both are apt to shame and stir up, as well the being commended of others, as that they have others partakers in their judgment. Wherefore also here he saith; “What? was it from you that the word of God went forth? or came it unto you only?” “For neither can ye say this,” saith he; “we were made teachers to the rest, and it cannot be right for us to learn of others;” nor, “the faith remained in this place only, and no precedents from other quarters ought to be received.” Seest thou by how many arguments he put them to shame? He introduced the law, he signified the shamefulness of the thing, he brought forward the other Churches.252    [The sharp rebuke contained in this verse is restricted by Meyer to the regulation laid down respecting women, but it rather refers, as Chrysostom views it, to all the points touched upon in the preceding discussion. As Principal Edwards says, “The Corinthians acted as if they had originated the Gospel or were the only Christian Church; that is, as if the Gospel took its coloring from local influences and were not broad as humanity itself nor destined to survive nationalities.” He thinks too that it is a question whether they asked the Apostle’s advice as touching the Spiritual gifts, as the way in which that subject is introduced in the first verse of the twelfth chapter as well as the words of this verse make it doubtful. C.]

[3.] Next, what is strongest of all he puts last, saying, “God ordains these things even at this time by me.”

Ver. 37. Thus: “if any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you that they are the commandments of the Lord.”

Ver. 38. “But if any man is ignorant, let him be ignorant.”

And wherefore did he add this? Intimating that he is not using violence nor contention, which is a sign of them who wish not to set up their own things, but aim at what is profitable to others. Wherefore also in another place he saith, “But if any man seemeth to be contentious, we have no such custom.” (1 Cor. xi. 16.) But he doth not this everywhere, but only where the offences are not very great, and then rather as putting them to shame. Since when he discourses of other sins, he speaks not thus. But how? “Be not deceived:  neither fornicators, nor effeminate, shall inherit the kingdom of God.” (1 Cor. vi. 9, 10.) And again, “Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing.” (Gal. v. 2.) But here, since his discourse was of silence, he doth not very keenly inveigh against them, by this very thing attracting them the more. Then, as he is ever wont to do, unto the former subject whence he digressed to say these things, he brings back his discourse as follows:

Ver. 39. “Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues.”

For this too is his wont, not only to work out what is before him, but also starting from that to set right whatever seems to him in any way akin to it, and again to return to the former, so as not to appear to wander from the subject. For so when he was discoursing of their concord in their banquets, he digressed to their Communion in the Mysteries, and having thence put them to shame, he returns again to the former, saying, “Wherefore, when ye come together to eat, wait one for another.” (1 Cor. xi. 33.)

And here, accordingly, having discoursed of good order in their gifts, and of its being a duty neither to faint in the lesser, nor to be puffed up on account of the greater; then having made an excursion from thence to the sobriety becoming women and having established it, he returns again to his subject, saying, “Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues.” Seest thou how to the end he preserved the difference of these? And how he signifies that the one is very necessary, the other not so? Wherefore of the one he saith, “desire earnestly253    ζηλοῦτε.,” but of the other, “forbid not.”

[4.] Then, as in brief summary, setting all things right, he adds the words,

Ver. 40. “Let all things be done decently and in order.”

Again giving a blow to them who chose to behave themselves unseemly without cause, and to incur the imputation of madness; and who keep not their proper rank. For nothing doth so build up as good order, as peace, as love; even as their contraries tend to pull down. And not only in things spiritual, but also in all others one may observe this. Thus whether it be in a dance, or a ship, or in a chariot, or a camp, if thou shouldest confound the order, and casting the greater out of their proper place, shouldest bring in the lesser into their rank, thou destroyest all, and thus things are turned upside down. Neither let us then destroy our order, nor place the head below and the feet above:  now this is done when we cast down right reason, and set our lusts, passions, and pleasure, over the rational part: whence violent are the billows, and great the confusion, and intolerable the tempest, all things being wrapt in darkness.

And, if thou wilt, let us first examine the unseemliness which arises herefrom, and then the loss. How then may this be clear to us, and thoroughly known? Let us bring forward a man in that frame of mind; enamoured of a harlot and overcome by a dishonorable passion; and then we shall see the mockery which this comes to. For what can be baser than a man watching the doors before the harlots’ chambers, and beaten by a whorish woman, and weeping, and lamenting, and turning his glory into shame? And if thou wilt also see the loss, call to mind, I pray, the expenditure of money, the extreme risks, the contests with rival lovers, the wounds, the stripes received in such affrays.

Such also are they who are holden by the lust of wealth; or rather they behave themselves more unseemly. For whereas these are wholly occupied about one person; the covetous busy themselves about all men’s substance alike, both poor and rich, and long for things that are not; a thing which above all denotes the wildness of their passion. For they say not, “I would fain have the substance of such a person or of such another,” only, but they want the very mountains to be gold, and the houses and all that they see; and they go forth into another world, and this passion they feel to a boundless degree, and at no point cease from their lusting. What discourse can set before us the tempest of those thoughts, the waves, the darkness? And where the waves and tempest are so great, what pleasure can there be?  There is not any; but tumult, and anguish, and black clouds which instead of rain bring great sorrow of heart: the kind of thing which is wont to happen in the case of those who are enamoured of beauty not their own. Wherefore they who have no passionate love at all are in more pleasure than any lovers.

[5.] This however no man would gainsay. But to me even he who loves, but restrains his passion, seems to live more pleasurably than he who continually enjoys his mistress. For though the proof be rather difficult, nevertheless even at that disadvantage the argument must be ventured on: the cause of the increased difficulty not being the nature of the thing, but because of the want of meet hearers for this high morality. Thus:  whether is it pleasanter, tell me, to the lover, to be despised by his beloved, or to be honored, and to look down upon her?  Evidently the latter. Whom then, tell me, will the harlot value more? Him that is a slave to her and is already led captive at her will, or him that is above her nets and soareth higher than her arrows?  Every one must see, the latter. And about whom will she take more thought, the fallen, or him that is not yet so? Him that is not yet so, of course. And which will be more an object of desire, he who is subdued, or he who is not yet taken? He who up to this time is not yet taken. And if ye disbelieve it, I will produce my proof from what takes place within yourselves. As thus: of which woman would a man be more enamored; one that easily submits and gives herself up to him, or one that denies, and gives him trouble? Evidently of this last; since hereby the longing is more vehemently kindled. Of course then in the woman’s case also exactly the same thing will happen. And him will they honor and admire more who looks down upon them. But if this be true, so likewise is the other, that he enjoys greater pleasure who is more honored and beloved. Since the general too lets alone the city that hath been once taken, but that which stands out and maintains the struggle he besets with all diligence: and the hunter, when the animal is caught, keeps it shut up in darkness as the harlot doth her lover, but pursues that which flies from him.

But I shall be told, “the one enjoys his desire, the other not so.” But freedom from disgrace, and from being a slave under her tyrannical commands, the not being led and dragged about by her as a drudge, beaten, spit upon, pitched head foremost; dost thou consider this to be a small pleasure, tell me? Nay, if one would accurately examine these things, and were able to gather into one their insults, complaints, everlasting quarrels, some arising from their tempers, others from their wantonness, their enmities, and all the rest, such as they only that feel them know;—he will find that there is no war but hath more truces than this wretched life of theirs. What pleasure then meanest thou, tell me? The temporary and brief enjoyment of intercourse? But this speedily doth strife overtake, and storms, and rage, and the same madness again.

[6.] And these things have been said by us, as one would speak discoursing with licentious youths, who do not very patiently submit to hear our discourses of the kingdom and of hell.

And now that we are bringing forward these topics also, it is not even possible to say how great is the pleasure of the continent; if one frame in one’s own mind his crowns, his rewards, his converse with the angels, the proclaiming of him before the world, his boldness, those blessed and immortal hopes of his.

“But intercourse hath a certain pleasure:” for this they are continually repeating: “while the continent continually suffers pain contending with the tyranny of nature.” Nay, but one shall find just the contrary result. For this violence and tumult is present with the unchaste rather:  there being in his body a violent tempest, and no sea in a storm so grievously vexed as he; never withstanding his passion, but ever receiving blows from it; as the possessed and they that are continually rent in the midst by evil spirits. Whereas the temperate like a noble champion continually giving blows to it, reaps the best of pleasures, and sweeter than ten thousand of that kind; and this victory and his good conscience, and those illustrous trophies, are ornaments for him continually to deck himself withal.

As to the other, if after his intercourse he hath a little respite, it must be counted nothing. For again the storm comes on, and again there are waves. But he that commands himself doth not suffer this tumult to lay hold of him at all, nor the sea to arise, nor the wild beast to roar. And even if he endure some violence in restraining such an impulse, yet so doth the other also, continually receiving blows and stabs, and unable to endure the sting: and it is like as if there were a wild horse furious and struggling, and one should check with the bridle, and hold him in with all skill: while another giving him the rein to escape the trouble, were dragged along by him and carried hither and thither.

If I have spoken these things more plainly than is becoming, let no man blame me. For I desire not to make a brave show by a gravity of words, but to make my hearers grave.

Therefore also the prophets spare no such words, wishing to extirpate the licentiousness of the Jews, but do even more nakedly inveigh against them than we do now in the things we have spoken. For so a physician wishing to remove an ulcer doth not consider how he may keep his hands clean, but how he may rid the patient of the ulcer; and he who would raise on high the lowly, first makes himself lowly; and he who seeks to slay the conspirator stains himself with blood as well as the other, and this makes him the more brilliant. Since if one were to see a soldier returning from the war, stained with gore and blood and brains, he will not loathe him nor turn from him on this account, but will even admire him the more. So then let us do, when we see any one returning, covered with blood after the slaughter of his evil desire, let us the more admire him and become partakers of his battle and victory, and say to those who indulge this wild love, “show us the pleasure you derive from lust; for the continent hath that which comes of his victory, but thou none from any quarter. But if ye should mention that which is connected with the criminal act, yet the other is more manifest and satisfactory. For thou hast from the enjoyment something brief and hardly apparent; but he from his conscience, hath both a greater and an enduring and a sweeter joy. The company of a woman hath surely no such power as self-command, to preserve the soul undisturbed and give it wings.”

Well then: the continent man, as I said, thus evidently makes his pleasure out to us: but in thy case I see the dejection arising from defeat, but the pleasure, desiring to see, I find not. For what dost thou consider the moment of pleasure?  That before the criminal action? Nay, it is not so, for it is a time of madness and delirium and frenzy: to grind the teeth and be beside one’s self is not any pleasure: and if it were pleasure, it would not produce the same effects on you which they who are in pain endure. For they who strike with their fists and are stricken grind their teeth, and women in travail distracted with pains do the same. So that this is no pleasure, but frenzy rather, and confusion, and tumult. Shall we say then, the time after the action? Nay, neither is this. For neither could we say that a woman just delivered is in pleasure, but in release from certain pains. But this is by no means pleasure, but weakness rather and falling away: and there is a great difference between these two. What then is the time of pleasure, tell me? There is none. But if there be any, it is so brief as not even to be apparent. At least, having zealously sought in a great many ways to detect and apprehend it, we have not been able. But the time of the chaste man’s pleasure is not such, rather it is wider and evident to all. Or rather, all his life is in pleasure, his conscience crowned, the waves laid, no disturbance from any quarter arising within him.

Since then this man’s life is more in pleasure, while the life spent in love of pleasure is in dejection and disquiets; let us flee from licentiousness, let us keep hold on continence, that we may also obtain the good things to come, through the grace and mercy, &c., &c.

ΟΜΙΛΙΑ ΛΖʹ. Αἱ γυναῖκες ὑμῶν ἐν ταῖς ἐκκλησίαις σιγάτω σαν. Οὐ γὰρ ἐπιτέτραπται αὐταῖς λαλεῖν, ἀλλ' ὑποτάσσεσθαι, καθὼς καὶ ὁ νόμος λέ γει. αʹ. Περικόψας τὸν θόρυβον τὸν ἀπὸ τῶν γλωττῶν, καὶ τὸν ἀπὸ τῶν προφητειῶν, καὶ νομοθετήσας, ὥστε μὴ σύγχυσιν γίνεσθαι, τούς τε γλώσσαις λαλοῦντας ἀνὰ μέρος τοῦτο ποιεῖν, τούς τε προφητεύοντας ἀρξαμένου ἑτέρου σιγᾷν, λοιπὸν καὶ ἐπὶ τὴν ταραχὴν τὴν ἀπὸ τῶν γυναικῶν γινομένην ὁδῷ πρόεισι, τὴν ἄκαιρον αὐτῶν ἐκκόπτων παῤῥησίαν, καὶ σφόδρα εὐκαίρως. Εἰ γὰρ τοῖς τὰ χαρίσματα ἔχουσιν ἁπλῶς οὐκ ἐφίεται λαλεῖν, οὐδ' ὅτε βούλονται, καὶ ταῦτα ὑπὸ τοῦ Πνεύματος κινουμένοις, πολλῷ μᾶλλον ἐκείναις εἰκῆ φλυαρούσαις καὶ μάτην. Διὰ τοῦτο καὶ μετὰ πολλῆς τῆς αὐθεντίας ἐπιστομίζει τὴν φλυαρίαν αὐτῶν, καὶ τὸν νόμον μεθ' ἑαυτοῦ λαβὼν, οὕτως αὐτῶν ἀποῤῥάπτει τὰ στόματα. Οὐ γὰρ παραινεῖ μόνον ἐνταῦθα, οὐδὲ συμβουλεύει, ἀλλὰ καὶ ἐπιτάττει σφοδρῶς, παλαιὸν ὑπὲρ τούτων ἀναγινώσκων νόμον. Εἰπὼν γὰρ, ὅτι Αἱ γυναῖκες ὑμῶν ἐν ταῖς ἐκκλησίαις σιγάτωσαν, καὶ, Οὐκ ἐπιτέτραπται αὐταῖς λαλεῖν, ἀλλ' ὑποτάττεσθαι, ἐπήγαγε, Καθὼς καὶ ὁ νόμος λέγει. Καὶ ποῦ τοῦτο ὁ νόμος λέγει; Πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει. Εἶδες Παύλου σοφίαν, ἡλίκην παρήγαγε μαρτυρίαν, οὐ σιγᾷν αὐταῖς κελεύουσαν μόνον, ἀλλὰ καὶ μετὰ φόβου σιγᾷν, καὶ μετὰ φόβου τοσούτου, μεθ' ὅσου τὴν δούλην ἡσυχάζειν χρή; Διὸ καὶ αὐτὸς εἰπὼν, ὅτι Οὐκ ἐπιτέτραπται αὐταῖς λαλεῖν, οὐκ ἐπήγαγεν, Ἀλλὰ σιγᾷν, ἀλλὰ τὸ πλέον ἀντὶ τοῦ σιγᾷν τέθεικε, τὸ ὑποτάττεσθαι. Εἰ δὲ ἐπὶ ἀνδρῶν τοῦτο, πολλῷ μᾶλλον ἐπὶ τῶν διδασκάλων καὶ πατέρων καὶ τοῦ κοινοῦ τῆς ἐκκλησίας συλλόγου. Καὶ εἰ μηδὲ φθέγξονται, φησὶ, μηδὲ ἐρωτήσουσι, τίνος ἕνεκεν καὶ παρέσονται; Ἵνα ἀκούωσι μὲν ἃ χρὴ, τὰ δὲ ἀμφιβαλλόμενα παρὰ τῶν ἀνδρῶν οἴκοι μανθανέτωσαν. Διὸ καὶ ἐπήγαγεν: Εἰ δέ τι μαθεῖν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν. Οὐ γὰρ δὴ μόνον λαλεῖν αὐταῖς οὐκ ἐφίεται, φησὶν, ἁπλῶς, ἀλλ' οὐδὲ ἐρωτᾷν τι ἐν ἐκκλησίᾳ. Εἰ δὲ ἐρωτᾷν οὐ χρὴ, πολλῷ μᾶλλον ἁπλῶς λαλεῖν οὐ θέμις. Καὶ τί δήποτε ἐν τοσαύτῃ κατέστησεν αὐτὰς ὑποταγῇ; Ὅτι ἀσθενέστερόν πώς ἐστιν ἡ γυνὴ καὶ εὐρίπιστον καὶ κοῦφον. Διὰ δὴ τοῦτο τοὺς ἄνδρας αὐταῖς ἐπέστησε διδασκάλους, ἀμφοτέρους ὠφελῶν. Ἐκείνας τε γὰρ κοσμίας κατεσκεύασε, τούτους τε ἐναγωνίους ἐποίησεν, ἅτε μέλλοντας μετὰ πολλῆς τῆς ἀκριβείας ἅπερ ἤκουσαν ταῖς γυναιξὶ παρακατατίθεσθαι. Εἶτα ἐπειδὴ καλλωπίζεσθαι ἐντεῦθεν ἐνόμιζον ἐκ τοῦ φθέγγεσθαι δημοσίᾳ, πάλιν εἰς τὸ ἐναντίον περιάγει τὸν λόγον, λέγων: Αἰσχρὸν γάρ ἐστι γυναικὶ ἐν ἐκκλησίᾳ λαλεῖν. Πρῶτον μὲν γὰρ ἀπὸ τοῦ νόμου τοῦτο κατεσκεύασε τοῦ Θεοῦ, ἔπειτα ἀπὸ κοινοῦ λογισμοῦ καὶ τῆς συνηθείας, ὥσπερ καὶ, ἡνίκα περὶ κόμης αὐταῖς διελέγετο, ἔλεγεν: Ἢ οὐδὲ αὐτὴ ἡ φύσις ὑμᾶς διδάσκει; Καὶ πανταχοῦ τοιοῦτον εὕροις ἂν αὐτοῦ τὸν τρόπον ὄντα, οὐκ ἀπὸ τῶν θείων Γραφῶν μόνον, ἀλλὰ καὶ ἀπὸ τῆς κοινῆς συνηθείας ἐντρέποντα. Πρὸς τούτοις δὲ καὶ ἀπὸ τῶν πᾶσι δοκούντων καὶ πανταχοῦ τυπωθέντων ἐντρέπει, ὃ καὶ ἐνταῦθα τέθεικεν εἰπών: Ἢ ἀφ' ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησε; Καὶ γὰρ τὰς λοιπὰς Ἐκκλησίας παρήγαγε τοῦτον τηρούσας τὸν νόμον, καὶ ἀπὸ τῆς καινοτομίας τὸν θόρυβον ὑποτεμνόμενος, καὶ τῇ τῶν πολλῶν ψήφῳ τὸν λόγον ποιῶν εὐπαράδεκτον. Διὸ καὶ ἀλλαχοῦ ἔλεγεν: Ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ, καθὼς πανταχοῦ ἐν πάσαις ταῖς Ἐκκλησίαις διδάσκω: καὶ πάλιν, Οὐ γάρ ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλ' εἰρήνης, καθὼς καὶ ἐν πάσαις ταῖς Ἐκκλησίαις τῶν ἁγίων: καὶ ἐνταῦθα, Ἦ ἀφ' ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησε; Τουτέστιν, Οὔτε πρῶτοι οὔτε μόνοι ὑμεῖς πιστοὶ, ἀλλ' ἡ οἰκουμένη πᾶσα: ὃ καὶ πρὸς Κολοσσαεῖς γράφων ἔλεγε, Καθώς ἐστι καρποφορούμενον καὶ αὐξανόμενον ἐν παντὶ τῷ κόσμῳ, περὶ τοῦ Εὐαγγελίου λέγων. Ποιεῖ δὲ αὐτὸ καὶ ἑτέρως εἰς προτροπὴν τῶν ἀκουόντων, ὡς ὅταν λέγῃ τὰ αὐτῶν πρῶτα εἶναι, καὶ πᾶσιν εἶναι κατάδηλα. Θεσσαλονικεῦσι γὰρ ἐπιστέλλων ἔλεγεν: Ἀφ' ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ Θεοῦ, καὶ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεὸν ἐξελήλυθε: καὶ Ῥωμαίοις δὲ πάλιν, ὅτι Ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ. Ἀμφότερα γὰρ ἱκανὰ προτρέψαι καὶ διεγεῖραι, καὶ τὸ παρ' ἑτέρων ἐπαινεῖσθαι, καὶ τὸ ἑτέρους ἔχειν κοινωνοὺς τῆς γνώμης. Διὸ καὶ ἐνταῦθά φησιν: Ἦ ἀφ' ὑμῶν ὁ λόγος τοῦ Θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησεν; Οὔτε γὰρ τοῦτο ἂν ἔχοιτε εἰπεῖν, φησὶν, ὅτι Ἡμεῖς τῶν ἄλλων διδάσκαλοι ἐγενόμεθα, καὶ οὐκ ἂν εἴημεν δίκαιοι παρ' ἑτέρων μανθάνειν: οὔτε, ὅτι Ἐνταῦθα ἔστη τὰ τῆς πίστεως μόνον, καὶ οὐ χρὴ τὰ παρ' ἑτέρων παραδείγματα δέχεσθαι. Ὁρᾷς διὰ πόσων ἐνέτρεψε; τὸν νόμον παρήγαγε, τὸ αἰσχρὸν τοῦ πράγματος ἔδειξε, τὰς λοιπὰς Ἐκκλησίας εἰς μέσον τέθεικεν. βʹ. Εἶτα τὸ πάντων ἰσχυρότερον ὕστερον τίθησι, λέγων, ὅτι Ὁ Θεὸς ταῦτα καὶ νῦν ἐπιτάττει δι' ἐμοῦ. Εἰ γάρ τις δοκεῖ προφήτης εἶναι ἢ πνευματικὸς, γινωσκέτω ταῦτα ἃ γράφω ὑμῖν, ὅτι Κυρίου εἰσὶν αἱ ἐντολαί. Εἰ δέ τις ἀγνοεῖ, ἀγνοείτω. Καὶ τίνος ἕνεκεν τοῦτο ἐπήγαγε; Δεικνὺς ὅτι οὐ βιάζεται, οὐδὲ φιλονεικεῖ, ὅπερ σημεῖόν ἐστι τῶν οὐ τὰ ἑαυτῶν βουλομένων ἱστᾷν, ἀλλὰ τὸ ἑτέροις συμφέρον σκοπούντων. Διὸ καὶ ἀλλαχοῦ φησιν: Εἰ δέ τις φιλόνεικός ἐστιν, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν. Ἀλλ' οὐ πανταχοῦ τοῦτο ποιεῖ, ἀλλ' ἔνθα ἂν μὴ σφόδρα μεγάλα τὰ ἁμαρτανόμενα ᾖ, καὶ τότε ἐντρέπων μᾶλλον: ἐπεὶ ὅταν περὶ ἑτέρων διαλέγηται, οὐ λέγει οὕτως, ἀλλὰ πῶς; Μὴ πλανᾶσθε: οὔτε πόρνοι, οὔτε μαλακοὶ βασιλείαν Θεοῦ κληρονομήσουσι: καὶ πάλιν, Ἴδε ἐγὼ Παῦλος λέγω ὑμῖν, ὅτι ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. Ἐνταῦθα δὲ, ἐπειδὴ περὶ σιγῆς ἦν αὐτῷ ὁ λόγος, οὐ σφόδρα εὐτόνως ἐπιτίθεται, αὐτῷ τούτῳ μᾶλλον αὐτοὺς ἐπισπώμενος. Εἶτα ὅπερ ἀεὶ ποιεῖν εἴωθεν, ἐπὶ τὴν προτέραν ὑπόθεσιν, ὅθεν ταῦτα εἰπεῖν ἐξέβη, ἐπάγει τὸν λόγον λέγων: Ὥστε, ἀδελφοί μου, ζηλοῦτε τὸ προφητεύειν, καὶ τὸ λαλεῖν γλώσσαις μὴ κωλύετε. Καὶ γὰρ ἔθος αὐτῷ τοῦτο, μὴ τὸ προκείμενον ἐργάζεσθαι μόνον, ἀλλὰ καὶ ἐξ ἐκείνου τὸ δοκοῦν αὐτῷ συγγενὲς ὁπωσδήποτε εἶναι διορθοῦν, καὶ πάλιν ἐπὶ τὸ πρότερον ἐπανιέναι, ὥστε μὴ δοκεῖν τῆς ὑποθέσεως ἐκπίπτειν. Καὶ γὰρ ὅτε περὶ τῆς ἐν ταῖς τραπέζαις διελέγετο συμφωνίας, ἐπὶ τὴν κοινωνίαν τὴν ἐν τοῖς μυστηρίοις ἐκβὰς, κἀκεῖθεν ἐντρέψας, εἰς τὰ πρότερα ἐπάνεισι πάλιν, λέγων: Ὥστε συνερχόμενοι εἰς τὸ φαγεῖν, ἀλλήλους ἐκδέχεσθε. Καὶ ἐνταῦθα τοίνυν περὶ τῆς ἐν τοῖς χαρίσμασιν εὐταξίας διαλεχθεὶς, καὶ τοῦ μὴ δεῖν μήτε ἀλύειν ἐν τοῖς ἐλάττοσι, μήτε φυσᾶσθαι ἐπὶ τοῖς μείζοσιν, εἶτα ἐπὶ τὴν γυναιξὶ πρέπουσαν ἐξελθὼν εὐκοσμίαν ἐντεῦθεν, καὶ κατασκευάσας αὐτὴν, ἐπὶ τὸ προκείμενον ἐπάνεισι, λέγων πάλιν: Ὥστε, ἀδελφοί μου, ζηλοῦτε τὸ προφητεύειν, καὶ τὸ λαλεῖν γλώσσαις μὴ κωλύετε. Εἶδες πῶς μέχρι τέλους τὴν διαφορὰν ἐφύλαξε, καὶ πῶς ἔδειξε τὸ μὲν σφόδρα ἀναγκαῖον ὂν, τὸ δὲ οὐχ οὕτω; Διὸ ἐπ' ἐκείνου μέν φησι, Ζηλοῦτε, ἐπὶ τούτου δὲ, Μὴ κωλύετε. Εἶτα ὡς ἐν κεφαλαίῳ τὰ πάντα διορθούμενος ἐπάγει λέγων: Πάντα δὲ εὐσχημόνως καὶ κατὰ τάξιν γινέσθω: πάλιν πλήττων τοὺς εἰκῆ βουλομένους ἀσχημονεῖν, καὶ μανίας δόξαν λαμβάνειν, καὶ τὴν οἰκείαν μὴ φυλάττοντας τάξιν. Οὐδὲν γὰρ οὕτως οἰκοδομεῖ, ὡς εὐταξία, ὡς εἰρήνη, ὡς ἀγάπη, ὥσπερ οὖν καὶ τὰ ἐναντία διαλύει. Οὐκ ἐν τοῖς πνευματικοῖς δὲ μόνον, ἀλλὰ καὶ ἐν τοῖς ἄλλοις ἅπασι τοῦτο ἴδοι τις ἄν. Ἄν τε γὰρ ἐν χορῷ, ἄν τε ἐν πλοίῳ, ἄν τε ἐν ἅρματι, ἄν τε ἐν στρατοπέδῳ τὴν τάξιν συγχέῃς, καὶ τὰ μείζονα τῆς οἰκείας χώρας ἐκβαλὼν, τὰ ἐλάττονα εἰσαγάγῃς εἰς τὴν ἐκείνων τάξιν, πάντα διέφθειρας, καὶ οὕτω τὰ ἄνω κάτω γίνεται. Μὴ τοίνυν μηδὲ ἡμεῖς τὴν τάξιν διαφθείρωμεν, μηδὲ τὴν κεφαλὴν κάτω ποιῶμεν, καὶ τοὺς πόδας ἄνω. Τοῦτο δὲ γίνεται, ὅταν τὸν μὲν ὀρθὸν λογισμὸν κάτω ῥίψωμεν, τὰς δὲ ἐπιθυμίας, τὸν θυμὸν, καὶ τὴν ὀργὴν, καὶ τὴν ἡδονὴν ἐπιστήσωμεν τῷ λογικῷ: ὅθεν πολὺς ὁ κλύδων, καὶ πολλὴ ἡ ταραχὴ, καὶ ἀφόρητος ἡ ζάλη, πάντων σκότῳ κατεχομένων. Καὶ, εἰ βούλει, τὴν ἀσχημοσύνην τὴν ἐντεῦθεν γινομένην πρῶτον ἐξετάσωμεν, καὶ τότε τὴν ζημίαν. Πῶς οὖν ἔσται τοῦτο σαφὲς ἡμῖν καὶ σφόδρα γνώριμον; Παραγάγωμεν εἰς μέσον ἄνθρωπον οὕτω διακείμενον, πόρνης ἐρῶντα, καὶ ὑπὸ ἐπιθυμίας ἀτόπου κρατούμενον, καὶ τότε ὀψόμεθα τὸν γέλωτα τοῦτον. Τί γὰρ ἂν γένοιτο αἰσχρότερον τοῦ θυραυλοῦντος πρὸ τῶν πορνικῶν οἰκημάτων, καὶ ῥαπιζομένου παρὰ πόρνης γυναικὸς, καὶ κλαίοντος καὶ ὀδυρομένου, καὶ τὴν ἑαυτοῦ καταισχύνοντος δόξαν; Εἰ δὲ βούλει καὶ τὴν ζημίαν ἰδεῖν, ἐννόει μοι τῶν χρημάτων τὴν δαπάνην, τοὺς περὶ τῶν ἐσχάτων κινδύνους, τὸν πρὸς τοὺς ἀντεραστὰς πόλεμον, τὰ τραύματα, τὰς πληγὰς τὰς ἐκ τῶν τοιούτων παρατάξεων. Τοιοῦτοι καὶ οἱ χρημάτων ἐπιθυμίᾳ κατεχόμενοι: μᾶλλον δὲ μείζονα ἀσχημονοῦσιν. Οὗτοι μὲν γὰρ περὶ ἕν εἰσιν ἠσχολημένοι σῶμα: οἱ δὲ φιλάργυροι τὰς πάντων οὐσίας ὁμοίως περιεργάζονται, καὶ πενήτων καὶ πλουτούντων, καὶ τῶν οὐκ ὄντων πραγμάτων ἐρῶσιν, ὃ μάλιστα τῆς τοῦ πάθους ἀτοπίας σημεῖόν ἐστιν. Οὐ γὰρ λέγουσιν, ὅτι Τὴν τοῦ δεῖνος ἐβουλόμην οὐσίαν ἔχειν, καὶ τὴν τοῦ δεῖνος μόνον, ἀλλὰ καὶ τὰ ὄρη χρυσίον εἶναι βούλονται, καὶ τὰς οἰκίας, καὶ τὰ ὁρώμενα πάντα, καὶ ἐφ' ἕτερον προβαίνουσι κόσμον: καὶ τοῦτο ἐπ' ἄπειρον πάσχουσι, καὶ οὐδαμοῦ τῆς ἐπιθυμίας λήγουσι. Τίς ἂν παραστήσειε λόγος τὸν χειμῶνα τῶν λογισμῶν ἐκείνων, τὰ κύματα, τὸν ζόφον; ὅπου δὲ κύματα καὶ χειμὼν τοιοῦτος, ποία γένοιτ' ἂν ἡδονή; Οὐκ ἔστιν οὐδεμία, ἀλλὰ θόρυβος καὶ ὀδύνη καὶ νεφέλαι ζοφώδεις ἀντὶ ὑδάτων πολλὴν φέρουσαι τὴν ἀθυμίαν: ὃ δὴ καὶ ἐπὶ τῶν ἐρώντων ἀλλοτρίου κάλλους συμβαίνειν εἴωθε. Διά τοι τοῦτο οἱ μηδ' ὅλως ἐρῶντες, τῶν ἐρώντων ἐν πλείονί εἰσιν ἡδονῇ. Ἀλλὰ πρὸς τοῦτο μὲν οὐδεὶς ἀντείποι: ἐγὼ δὲ καὶ τὸν ἐρῶντα μὲν, κατέχοντα δὲ τὴν ἐπιθυμίαν, μᾶλλον ἂν φαίην τρυφᾷν τοῦ συνεχῶς τῆς πόρνης ἀπολαύοντος. Εἰ γὰρ καὶ δυσκολωτέρα ἡ ἀπόδειξις, ἀλλ' ὅμως καὶ οὕτως ἀναγκαῖον κατατολμῆσαι τοῦ λόγου. Καὶ γὰρ δυσκολωτέρα γίνεται, οὐ παρὰ τὴν φύσιν τοῦ πράγματος, ἀλλὰ παρὰ τὸ μὴ εἶναι τῆς φιλοσοφίας ταύτης ἀκροατὰς ἀξίους. γʹ. Τί γὰρ ἥδιον, εἰπέ μοι, τῷ ἐρῶντι, τὸ καταφρονεῖσθαι ὑπὸ τῆς ἐρωμένης, ἢ τὸ τιμᾶσθαι καὶ ὑπερορᾷν; Εὔδηλον ὅτι τοῦτο. Τίνα οὖν, εἰπέ μοι, τιμήσει πλέον ἡ πόρνη, τὸν δουλεύοντα αὐτῇ καὶ αἰχμάλωτον ὑπ' αὐτῆς ἤδη γενόμενον, ἢ τὸν ἀνώτερον τῶν ἐκείνης δικτύων, καὶ ὑψηλότερον τῶν καλάμων αὐτῆς πετόμενον; Παντί που δῆλον, ὅτι τοῦτον. Περὶ τίνα δὲ σπουδάσει πλέον, τὸν πεπτωκότα, ἢ τὸν οὐδέπω; Τὸν οὐδέπω πάντως. Τίς δὲ ἔσται ποθεινότερος, ὁ κατειργασμένος, ἢ ὁ μηδέπω ἁλούς; Ὁ μηδέπω τέως ἁλούς. Εἰ δὲ ἀπιστεῖτε, ἀπὸ τῶν ὑμετέρων παρέξω τὴν ἀπόδειξιν. Τίνος γὰρ ἄν τις μᾶλλον ἐρασθείη γυναικὸς, τῆς εὐκόλως ὑποκατακλινομένης αὐτῷ καὶ ἐκδιδομένης, ἢ τῆς ἀρνουμένης καὶ πράγματα αὐτῷ παρεχούσης; Εὔδηλον ὅτι ταύτης: καὶ γὰρ μειζόνως ἐντεῦθεν ὁ πόθος ἀνάπτεται. Οὐκοῦν καὶ ἐπὶ τῆς γυναικὸς τὸ αὐτὸ δὴ τοῦτο ἔσται: καὶ τοῦτον τιμήσουσι καὶ θαυμάζονται πλέον τὸν ὑπερορῶντα αὐτῶν. Εἰ δὲ τοῦτο ἀληθὲς, κἀκεῖνο ὁμοίως, τὸ ἐν μείζονι εἶναι ἡδονῇ τὸν μᾶλλον τιμώμενον καὶ ἀγαπώμενον. Ἐπεὶ καὶ στρατηγὸς πόλιν τὴν μὲν καθάπαξ ἁλοῦσαν ἀφίησι, τῇ δὲ ἑστηκυίᾳ καὶ φιλονεικούσῃ προσεδρεύει μετὰ σπουδῆς ἁπάσης: καὶ θηρευτὴς τὸ μὲν θηρευθὲν ζῶον ἐν σκότῳ κατακλείσας ἔχει, καθάπερ ἡ πόρνη τὸν ἐραστὴν, τὸ δὲ φεῦγον διώκει. Ἀλλ' ἀπολαύει τῆς ἐπιθυμίας ἐκεῖνος, φησὶν, οὗτος δὲ οὐκ ἀπολαύει. Τὸ δὲ μὴ καταισχύνεσθαι, μηδὲ δουλεύειν ταῖς τυραννικαῖς αὐτῆς ἐπιταγαῖς, μηδὲ ὡς ἀνδράποδον ἄγεσθαι ὑπ' αὐτῆς καὶ περιάγεσθαι ῥαπιζόμενον, ἐμπτυόμενον, ἐπὶ κεφαλῆς ὠθούμενον, μικρὰν ἡδονὴν εἶναι νομίζεις; εἰπέ μοι. Εἰ γάρ τις ταῦτα ἀκριβῶς ἐξετάσειε, καὶ δυνηθείη τὰς ὕβρεις αὐτῶν συναγαγεῖν, τὰ ἐγκλήματα, τὰς συνεχεῖς ὀργὰς, τὰς ἀπὸ ψυχῆς, τὰς ἀπὸ τοῦ θρύπτεσθαι γινομένας, τὰς ἀπεχθείας, τὰ ἄλλα πάντα, ἅπερ οἱ πάσχοντες ἴσασι μόνον, πάντα πόλεμον εὑρήσει πλείους ἔχοντα τὰς ἀνακωχὰς τῆς ἀθλίας τούτων ζωῆς. Ποίαν οὖν λέγεις ἡδονήν; εἰπέ μοι: τὴν ἀπὸ τῆς μίξεως, τὴν πρόσκαιρον καὶ βραχεῖαν; Ἀλλ' εὐθέως ταύτην πόλεμος ἐπικαταλαμβάνει καὶ κύματα καὶ λύττα καὶ μανία πάλιν ἡ αὐτή. Καὶ ταῦτα μὲν ἡμῖν εἴρηται, ὡς ἄν τις νέοις διαλεγόμενος ἀκολάστοις εἴποι, οὐ σφόδρα ἀνεχομένοις τῶν περὶ βασιλείας καὶ γεέννης ἀκοῦσαι λόγων: ὅταν δὲ καὶ ταῦτα εἰς μέσον ἀγάγωμεν, οὐδὲ ἔνεστιν εἰπεῖν ὅση τῶν σωφρονούντων ἡ ἡδονὴ, ὅταν ἀναπλάττῃ παρ' ἑαυτῷ τοὺς στεφάνους, τὰ βραβεῖα, τὴν μετὰ τῶν ἀγγέλων ὁμιλίαν, τὴν ἐπὶ τῆς οἰκουμένης ἀνάῤῥησιν, τὴν παῤῥησίαν, τὰς χρηστὰς καὶ ἀθανάτους ἐλπίδας ἐκείνας. Ἀλλ' ἡ μίξις ἔχει τινὰ ἡδονήν: τοῦτο γὰρ συνεχῶς περιστρέφουσιν: ὁ δὲ σωφρονῶν οὐ δύναται διηνεκῶς μαχόμενος τῇ τῆς φύσεως τυραννίδι. Τοὐναντίον μὲν οὖν εὕροι τις ἄν: ἡ γὰρ βία αὕτη καὶ ταραχὴ παρὰ τῷ πορνεύοντι μᾶλλόν ἐστι. Καὶ γὰρ κλόνος ἐν τῷ σώματι πολὺς, καὶ πάσης θαλάττης κυματουμένης χαλεπώτερον οὗτος διάκειται, οὐδέποτε πρὸς τὴν ἐπιθυμίαν ἱστάμενος, ἀλλ' ἀεὶ βαλλόμενος ὑπ' αὐτῆς, ὥσπερ οἱ δαιμονῶντες, καὶ συνεχῶς ὑπὸ τῶν πονηρῶν καταῤῥηγνύμενοι πνευμάτων. Ὁ δὲ σώφρων καθάπερ ἀριστεὺς γενναῖος συνεχῶς αὐτὴν βάλλων, τὴν ἀρίστην καὶ μυρίων τοιούτων ἡδίω καρποῦται ἡδονὴν, τῇ νίκῃ ταύτῃ καὶ τῷ χρηστῷ συνειδότι καὶ τοῖς λαμπροῖς τροπαίοις καλλωπιζόμενος διηνεκῶς. Εἰ δὲ μετὰ τὴν ὁμιλίαν ἀναπαύεται μικρὸν ἐκεῖνος, οὐδὲν τοῦτο ἂν εἴη: πάλιν γὰρ ὁ χειμὼν ἔπεισι, καὶ πάλιν κύματα. Ὁ δὲ φιλοσοφῶν οὐδὲ ἀρχὴν ἀφίησι ταύτην λαβεῖν τὴν ταραχὴν, οὐδὲ διαναστῆναι τὸ πέλαγος, οὐδὲ βοῆσαι τὸ θηρίον. Εἰ δέ τινα βίαν ὑπομένοι κατέχων τὴν τοιαύτην ὁρμὴν, ἀλλὰ καὶ ἐκεῖνος συνεχῶς βαλλόμενος καὶ κεντούμενος καὶ τὸν οἶστρον οὐ φέρων: καὶ παρόμοιον γίνεται, ὥσπερ ἂν ἵππον ἄγριον μαινόμενον καὶ ἀντιτείνοντα ἀνέχοι τῷ χαλινῷ, καὶ κατέχοι μετὰ τέχνης ἁπάσης: ὁ δὲ ἐνδοὺς, ὥστε τὸν πόνον τοῦτον φυγεῖν, συρόμενος ὑπ' αὐτοῦ πανταχοῦ φέροιτο. Ταῦτα εἰ καὶ σαφέστερον τοῦ δέοντος εἴρηται, μηδεὶς ἐγκαλείτω: οὐ γὰρ λόγων σεμνότητι καλλωπίζεσθαι βούλομαι, ἀλλὰ ποιῆσαι σεμνοὺς τοὺς ἀκούοντας. δʹ. Διὰ τοῦτο καὶ οἱ προφῆται οὐδενὸς τῶν τοιούτων φείδονται ῥημάτων, τὴν ἀκολασίαν τῶν Ἰουδαίων ἐκκόψαι βουλόμενοι, ἀλλὰ καὶ γυμνότερον αὐτῶν καθικνοῦνται, ἢ ἡμεῖς νῦν ἐφ' οἷς εἰρήκαμεν. Καὶ γὰρ ἰατρὸς σηπεδόνα ἐκβαλεῖν βουλόμενος, οὐ σκοπεῖ πῶς καθαρὰς διατηρήσειε τὰς χεῖρας, ἀλλ' ὅπως ἐκεῖνον ἀπαλλάξειε τῆς σηπεδόνος: καὶ ὁ τὸν ταπεινὸν ὑψηλὸν ποιῆσαι θέλων, αὐτὸς ταπεινοῦται πρότερος: καὶ ὁ σφάξαι τὸν ἐπιβουλεύοντα σπουδάζων, καὶ ἑαυτὸν αἱμάσσει μετ' ἐκείνου, καὶ τοῦτο αὐτὸν ποιεῖ λαμπρότερον. Ἐπεὶ καὶ στρατιώτην ἐπανελθόντα ἀπὸ τοῦ πολέμου ἂν ἴδῃ τις ἰχῶρι καὶ αἵματι καὶ ἐγκεφάλῳ μεμολυσμένον, οὐ μισήσει, οὐδὲ ἀποστραφήσεται διὰ τοῦτο, ἀλλὰ καὶ θαυμάσεται μᾶλλον. Οὕτω δὴ καὶ ἡμεῖς ποιῶμεν, ὅταν ἴδωμέν τινα μετὰ τὸ κατασφάξαι τὴν ἐπιθυμίαν ᾑμαγμένον ἐπανιόντα, μᾶλλον αὐτὸν θαυμάζωμεν, καὶ κοινωνῶμεν τῆς μάχης καὶ τῆς νίκης αὐτῷ, καὶ πρὸς τοὺς ἐρῶντας λέγωμεν, Δείξατε ἡμῖν τὴν ἐκ τῆς ἐπιθυμίας ἡδονήν. Ὁ μὲν γὰρ σώφρων τὴν ἀπὸ τῆς νίκης ἔχει, σὺ δὲ οὐδαμόθεν. Εἰ δὲ ὑμεῖς τὴν ἐκ τῆς ὁμιλίας λέγοιτε, ἀλλ' ἐκείνη σαφεστέρα καὶ διαρκεστέρα. Σὺ γὰρ ἔχεις ἀπὸ τῆς ἀπολαύσεως βραχὺ καὶ μηδὲ φαινόμενον, ἐκεῖνος δὲ ἀπὸ τοῦ συνειδότος, καὶ μείζονα καὶ διηνεκῆ καὶ γλυκυτέραν ἔχει τὴν εὐφροσύνην. Οὐδὲ γὰρ οὕτως ὁμιλία γυναικὸς, ὡς φιλοσοφία ἀτάραχον δύναται τηρῆσαι ψυχὴν καὶ πτερῶσαι. Οὗτος μὲν οὖν, ὥσπερ ἔφην, σαφῶς οὕτω δείκνυσιν ἡμῖν τὴν ἡδονήν: ἐπὶ δὲ σοῦ τὴν μὲν ἀπὸ τῆς ἥττης ἀθυμίαν ὁρῶ, τὴν δὲ ἡδονὴν βουλόμενος ἰδεῖν, οὐχ εὑρίσκω. Ποῖον γὰρ βούλει καιρὸν ἡδονῆς εἶναι: τὸν πρὸ τῆς μίξεως; Ἀλλ' οὐκ ἔστι: μανίας γάρ ἐστι καὶ παραφορᾶς καὶ ἐκστάσεως. Τὸ γὰρ τοὺς ὀδόντας τρίζειν καὶ ἐξίστασθαι, οὐχ ἡδονῆς: εἰ δὲ ἡδονῆς ἦν, οὐκ ἂν ταῦτά σε εἰργάσατο, ἃ οἱ ἀλγοῦντες ὑπομένουσι. Καὶ γὰρ οἱ πυκτεύοντες καὶ πληττόμενοι τοὺς ὀδόντας τρίζουσι, καὶ αἱ ὠδίνουσαι γυναῖκες διασπώμεναι τοῖς πόνοις, τὸ αὐτὸ τοῦτο ποιοῦσιν. Ὥστε οὐχ ἡδονὴ τοῦτο, ἀλλ' ἔκστασις μᾶλλον καὶ θόρυβος καὶ ταραχή. Ἀλλ' ὁ μετὰ ταῦτα καιρός; Ἀλλ' οὐδὲ οὗτος: οὐδὲ γὰρ τὴν τεκοῦσαν ἐν ἡδονῇ εἴποιμεν ἂν εἶναι, ἀλλ' ἐν ἀπαλλαγῇ πόνων: οὐ πάντως δὲ τοῦτο ἡδονὴ, ἀλλ' ἀσθένεια μᾶλλον καὶ ἔκλυσις: πολὺ δὲ τὸ μέσον ἑκατέρων τούτων ἐστί. Ποῖος οὖν τῆς ἡδονῆς καιρὸς, εἰπέ μοι. Οὐκ ἔστιν οὐδείς: εἰ δὲ καὶ ἔστιν, οὕτω βραχύς ἐστιν, ὡς μηδὲ φαίνεσθαι. Μυρία οὖν φιλονεικήσαντες φωρᾶσαι αὐτὸν καὶ κατασχεῖν, οὐκ ἠδυνήθημεν. Ἀλλ' οὐχ ὁ τοῦ σώφρονος τοιοῦτος, ἀλλὰ πλατὺς, καὶ πᾶσι κατάδηλος: μᾶλλον δὲ ἅπας ὁ βίος ἐν ἡδονῇ, τοῦ συνειδότος αὐτῷ στεφανουμένου, τῶν κυμάτων ἐστορεσμένων, οὐδενὸς οὐδαμόθεν ἐγγινομένου θορύβου. Ἐπεὶ οὖν οὗτος μᾶλλον ἐν ἡδονῇ, ὁ δὲ φιλήδονος ἐν ἀθυμίᾳ καὶ θορύβοις, φεύγωμεν ἀκολασίαν, ἀντεχώμεθα σωφροσύνης, ἵνα καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.