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2. Let us therefore contribute what is ours, and for this very thing we shall have sufficient praise. And what are the things that are ours? For instance: does so-and-so hate and make war? You love and do good. Does he insult and revile? You bless and praise. But does he not end the enmity even so? Therefore he gives you a greater reward. For the evil, insofar as they are ministered to and do not end the war, procure for us more splendid rewards, and make themselves weaker. For the one who hates, and does not dissolve the enmity, wastes away, is corrupted, lives with perpetual war; but he who is superior to these darts, stands outside the tempests, and benefits himself most of all before the other, by being eager to be reconciled to him, and not to fight, freeing himself from war and battle. Let us therefore flee from making war on others, and let us uproot the root of these things, vainglory, avarice. For one is an enemy either on account of money, or on account of empty glory. And if we 55.89 are superior to these things, we shall also be superior to being captured by enmity. Therefore if he insults you, bear it nobly; for he has insulted himself, not you. And if he strikes you, do not raise your right hand against him; for he himself is the one being struck, striking you with his hand, but himself with his anger, and receiving an evil reputation from all. But if these things seem difficult to you, consider, that if some madman tore your cloak, whom would you say was suffering ill, you the one who suffered it, or he the one who did it? Clearly, that one. Then, where the cloak is torn, the one who did it has suffered worse things than the one who suffered it; but where the heart is torn, for anger does this, will you not consider that he has suffered greater evils than you, who endured nothing at all? For do not say this, that it was your cloak, but that he first tore his own heart. For just as jaundice would not occur unless the bile had burst and exceeded its proper bounds, so too measureless anger would not occur unless the heart had been torn. Therefore, just as, if you should see someone afflicted with jaundice, even if he should do ten thousand terrible things, you would not choose to draw the disease upon yourself; so also in the case of anger. Do not emulate, nor imitate the evil, but pity even him who does not restrain the beast within him, but first outrages and corrupts himself. For that such people outrage themselves, one can hear many of those who break up such fights exhorting them with this: Spare yourself; you are wronging yourself. For such is vice; it outrages only the one who gives it birth, turning everything upside down. Therefore, let us not, wishing to avenge ourselves on others, ourselves fall out of the harbor. For not even if someone about to be shipwrecked, and to be submerged, insulted you as you were sitting on the land, would you have been grieved, nor would you have left the land and shared in his shipwreck. Consider this, therefore, that he who insults you and acts insolently, as if being submerged by some dizziness or squall, goes under, having fallen into the shipwreck of anger; while you who bear it nobly, live in delight in a harbor and by the shore. But if you are carried away to the same zeal as him, you have submerged not him, but yourself. Arise, O Lord, in Your anger; be exalted in the borders of Your enemies. He said this thus, showing that it is possible also to arise not in anger; as when he says: Arise, O Lord, save me, O my God. But when you hear, 'Arise,' do not suspect anything corporeal. For just as 'to sit' is not spoken of God corporeally, so neither is this. For You, he says, are seated forever. What then is it that he hints at through the act of sitting? The settled, the fixed, the firm nature, the permanent, which indeed he also showed through the contrast. For having said, You are seated forever, he added, But you are perishing forever. Therefore, just as to sit is not corporeal, so neither is to arise; but in the former case it means the settled, and in this case the punishing, the consuming. But there are places where to sit also signifies the judi- 55.90 -cial; as when he says:

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ʹ. Τὰ ἡμέτερα τοίνυν εἰσφέρωμεν, καὶ αὐτῷ τούτῳ ἀρκοῦντα τὸν ἔπαινον ἕξομεν. Τίνα δέ ἐστι τὰ ἡμέτερα; Οἷόν τι λέγω· μισεῖ ὁ δεῖνα καὶ ἐκπολεμεῖ; Σὺ φίλει καὶ εὐεργέτει. Ὑβρίζει καὶ λοιδορεῖται; Σὺ εὐλόγει καὶ ἐπαίνει. Ἀλλ' οὐ λύει τὴν ἔχθραν οὐδὲ οὕτως; Οὐκοῦν πλείονά σοι δίδωσι τὸν μισθόν. Οἱ γὰρ κακοὶ, ὅσῳ ἂν θεραπευόμενοι μὴ καταλύωσι τὸν πόλεμον, λαμπροτέρας ἡμῖν προξενοῦσι τὰς ἀμοιβὰς, καὶ ἑαυτοὺς ἀσθενεστέρους ποιοῦσιν. Ὁ μὲν γὰρ μισῶν, καὶ μὴ διαλύων τὴν ἔχθραν, τήκεται, διαφθείρεται, διηνεκεῖ συζῇ πολέμῳ· ὁ δὲ τούτων ἀνώτερος τῶν βελῶν, ἔξω τῶν τρικυμιῶν ἕστηκε, καὶ ἑαυτὸν πρὸ ἐκείνου τὰ μέγιστα ὠφελεῖ, ἐν τῷ σπουδάζειν ἐκείνῳ καταλλάττεσθαι, καὶ μὴ πολεμεῖν, ἑαυτὸν ἀπαλλάττων πολέμου καὶ μάχης. Φεύγωμεν τοίνυν πολεμεῖν ἑτέροις, καὶ τὴν ῥίζαν τούτων ἀνέλωμεν, κενοδοξίαν, φιλαργυρίαν. Ἢ γὰρ διὰ χρήματά τις ἐχθρός ἐστιν, ἢ διὰ δόξαν κενήν. Ἐὰν δὲ 55.89 τούτων ὦμεν ἀνώτεροι, καὶ τοῦ ἁλίσκεσθαι ἔχθρᾳ ἐσόμεθα ἀνώτεροι. Κἂν ὑβρίσῃ τοίνυν, φέρε γενναίως· ἑαυτὸν γὰρ, οὐ σὲ ὕβρισε. Κἂν πλήξῃ, μὴ ἀντιτείνῃς τὴν δεξιάν· αὐτὸς γάρ ἐστιν ὁ πληττόμενος, σὲ μὲν τῇ χειρὶ, ἑαυτὸν δὲ τῷ θυμῷ παίων, καὶ πονηρὰν παρὰ πάντων λαμβάνων δόξαν. Εἰ δὲ δοκεῖ σοι ταῦτα δύσκολα εἶναι, ἐννόησον, ὅτι εἰ μαινόμενός σού τις τὸ ἱμάτιον περιέῤῥηξε, τίνα ἂν ἔφης πάσχειν κακῶς, σὲ τὸν παθόντα, ἢ ἐκεῖνον τὸν ποιήσαντα; Εὔδηλον ὅτι ἐκεῖνον. Εἶτα, ἔνθα μὲν τὸ ἱμάτιον διαῤῥήγνυται, ὁ ποιήσας τοῦ παθόντος χαλεπώτερα πέπονθεν· ἔνθα δὲ ἡ καρδία διαῤῥήγνυται, ὁ γὰρ θυμὸς τοῦτο ποιεῖ, οὐκ ἐκεῖνον ἡγήσῃ μείζονα πεπονθέναι δεινὰ σοῦ, τοῦ μηδ' ὁτιοῦν ὑπομείναντος; Μὴ γὰρ δὴ τοῦτο εἴπῃς, ὅτι τὸ ἱμάτιον τὸ σὸν, ἀλλ' ὅτι πρότερον τὴν ἑαυτοῦ καρδίαν διέῤῥηξεν. Ὥσπερ γὰρ ἴκτερος οὐκ ἂν γένοιτο, μὴ τῆς χολῆς διαῤῥαγείσης, καὶ τοὺς οἰκείους ὅρους ὑπερβάσης· οὕτως οὐκ ἂν θυμὸς ἄμετρος γένοιτο, μὴ τῆς καρδίας διαῤῥαγείσης. Ὥσπερ οὖν, ἂν ἴδῃς τινὰ ἰκτέρῳ κατεχόμενον, κἂν μυρία ἐργάσηται δεινὰ, οὐκ ἂν ἕλοιο πρὸς σεαυτὸν ἐπισπάσασθαι τὸ νόσημα· οὕτω καὶ ἐπὶ τοῦ θυμοῦ. Μὴ ζηλοῦ, μηδὲ μιμοῦ τὴν κακίαν, ἀλλ' ἐλέει κἀκεῖνον τὸν οὐ χαλινοῦντα τὸ ἐν αὐτῷ θηρίον, ἀλλὰ πρότερον ἑαυτὸν λυμαινόμενον καὶ διαφθείροντα. Ὅτι γὰρ ἑαυτοὺς οἱ τοιοῦτοι λυμαίνονται, ἀκούειν ἔστι πολλῶν τῶν τὰς τοιαύτας διαλυόντων μάχας, τοῦτο παραινούντων αὐτοῖς· Σαυτοῦ φεῖσαι· σαυτὸν ἀδικεῖς. Τοιοῦτον γὰρ ἡ κακία· τὸν τίκτοντα αὐτὴν λυμαίνεται μόνον, πάντα ἄνω καὶ κάτω ποιοῦσα. Μὴ τοίνυν βουλόμενοι ἀμύνεσθαι ἑτέρους, αὐτοὶ τοῦ λιμένος ἐκπέσωμεν. Οὐδὲ γὰρ εἴ τις μέλλων ναυαγεῖν, καὶ ὑποβρύχιος γίνεσθαι, ὕβρισέ σε ἐπὶ τῆς γῆς καθήμενον, ἤλγησας ἂν, οὐδὲ ἐξελθὼν τῆς γῆς ἐκοινώνησας αὐτῷ τοῦ ναυαγίου. Τοῦτο τοίνυν ἀναλογίζου, ὅτι ὁ μὲν ὑβρίζων σε καὶ παροινῶν, ὥσπερ ἰλίγγῳ τινὶ, ἢ καταιγίδι καταποντιζόμενος, ὑποβρύχιος γίνεται, τῷ τοῦ θυμοῦ ναυαγίῳ περιπεσών· σὺ δὲ ὁ φέρων γενναίως, ἐν λιμένι καὶ παρ' αἰγιαλὸν τρυφᾷς. Ἐὰν δὲ πρὸς τὸν αὐτὸν ἐξενεχθῇς αὐτῷ ζῆλον, οὐκ ἐκεῖνον, ἀλλὰ σαυτὸν κατεπόντισας. Ἀνάστηθι, Κύριε, ἐν ὀργῇ σου, ὑψώθητι ἐν τοῖς πέρασι τῶν ἐχθρῶν σου. Τοῦτο οὕτως εἶπε, δεικνὺς ὅτι ἔστι καὶ οὐκ ἐν ὀργῇ ἀναστῆναι· ὡς ὅταν λέγῃ· Ἀνάστα, Κύριε, σῶσόν με, ὁ Θεός μου. Ἀκούων δὲ τὸ, Ἀνάστα, μηδὲν σωματικὸν ὑποπτεύσῃς. Ὥσπερ γὰρ τὸ καθῆσθαι ἐπὶ Θεοῦ οὐ σωματικῶς εἴρηται, οὕτως οὐδὲ τοῦτο. Σὺ γὰρ, φησὶ, καθήμενος εἰς τὸν αἰῶνα. Τί οὖν ἐστιν, ὃ διὰ τῆς καθέδρας αἰνίττεται; Τὸ ἑδραῖον, τὸ πεπηγὸς, τὸ βέβαιον τῆς φύσεως, τὸ μόνιμον, ὅπερ οὖν καὶ διὰ τῆς ἀντιδιαστολῆς ἐδήλωσεν. Εἰπὼν γὰρ, Σὺ καθήμενος εἰς τὸν αἰῶνα, ἐπήγαγεν, Ὑμεῖς δὲ ἀπολλύμενοι εἰς τὸν αἰῶνα. Ὥσπερ οὖν τὸ καθῆσθαι οὐ σωματικὸν, οὕτως οὐδὲ τὸ ἀναστῆναι· ἀλλ' ἐκεῖ μὲν τὸ ἑδραῖον, ἐνταῦθα δὲ τὸ τιμωρητικὸν, τὸ ἀναλωτικόν. Ἔστι δὲ ὅπου δηλοῖ τὸ καθῆσθαι καὶ τὸ δι 55.90 καστικόν· ὡς ὅταν λέγῃ·