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coming to a conscious contemplation of the good that awaits it, since that which overshadowed it has been cleansed away, or put aside, or I know not what I should say, it feels a certain wondrous pleasure and rejoices, and graciously proceeds to its own Master; as if escaping a harsh prison, this life here, and shaking off the surrounding fetters, by which the wing of the mind was dragged down; and, as it were, already by imagination enjoys the blessedness laid up for it.

Chrysostom. God has given everything in our nature twofold, two eyes, two ears, two hands, two feet; if one of these is injured, we compensate for the need through the other; but He has given us one soul; if we lose this, with what shall we live?

The soul is a certain incorporeal and immortal substance. The soul is a created substance, a living, intelligent substance. Clement. All souls that breathe have life, even if they should be separated from the

body, and are found to have a longing for it, they are carried immortal into the bosom of God; as in the winter season the vapors of the earth, drawn up by the sun's rays, are carried toward it.

All souls are immortal, even those of the impious, for whom it would be better not to be incorruptible. For being punished by the unquenchable fire with endless torment and not dying, they are unable to receive an end to their own evil.

957 Of Moschion. Choose, having lost all mortal and earthly things, to acquire one immortal and heavenly thing.

Democritus. It is fitting for men to take more account of the soul than of the body. For the perfection of the soul corrects the wickedness of the tabernacle; but the strength of the tabernacle without reasoning makes the soul no better at all.

Of Cletarchus. Care for the soul as a leader; but provide for the body as a soldier.

(15Ε_384> Philistion. The soul of a wise man is in harmony with God. Death does not destroy the soul, but an evil life does.

Of Zaleucus. Therefore, each one must have and prepare his own soul to be pure from all evils. For God is not honored by a wicked man, nor is he served by expenditures or by the solemn displays of those who are taken, but by the good purpose of good and just works.

Of Epictetus. It is more necessary to heal the soul than the body; for to have died is better than to live badly.

DISCOURSE 54. On Envy. (15Ε_386> Matt. 20. And when the first came, they supposed that they would receive more,

and they also received a denarius each. But when they received it, they grumbled, etc. James 3. For where jealousy and selfish ambition exist, there is disorder and every vile practice. Prov. 23. Do not dine with an envious man, nor desire the delicacies

of him. Envy does not know how to prefer what is advantageous. Sirach 37. Do not take counsel with one who looks at you askance; from those who envy you,

hide your counsel. Basil. Do you not see how great a thing hypocrisy is? And this too is a fruit of envy.

For duplicity of character comes to men especially from envy. Why do you groan, envious one? For your own evil, or for another's good?

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συναισθήσει ἐν θεωρίᾳ τοῦ μέλλοντος αὐτῇ καλοῦ γενομένη, ἅτε τοῦ ἐπισκοτοῦντος ἀνακαθαρθέντος, ἤ ἀποτεθέντος, ἤ οὐκ οἶδ᾿ ὅ τι καί λέγειν χρή, θαυμασίαν τινά ἡδονήν ἥδεται καί ἀγάλλεται, καί ἵλεως χωρεῖ πρός τόν ἑαυτῆς ∆εσπότην· ὥσπερ τι δεσμωτήριον χαλεπόν τόν ἐντεῦθεν βίον ἀποφυγοῦσα, καί τάς περικειμένας ἀποσεισαμένη πέδας, ὑφ᾿ ὧν τό τῆς διανοίας πτερόν καθείλκετο· καί οἶον ἤδη τῇ φαντασίᾳ καρποῦται τήν ἀποκειμένην μακαριότητα.

Χρυσοστ. Πάντα διπλᾶ δέδωκεν ἡμῶν ὁ Θεός τῇ φύσει, δύο ὀφθαλμούς, δύο ὦτα, δύο χεῖρας, δύο πόδας· ἐάν ὁπότερον τούτων βλαβῇ, διά τοῦ ἑτέρου τήν χρείαν παραμυθούμεθα· ψυχήν δέ μίαν δέδωκεν ἡμῖν· ἄν ταύτην ἀπολέσωμεν, μετά τίνος ἐμβιοτεύσωμεν;

Ψυχή ἐστιν οὐσία τις ἀσώματος καί ἀθάνατος. Ψυχή ἐστιν οὐσία γεννητή, οὐσία ζῶσα νοερά. Κλήμεντ. Πάντων ἀναπνέουσαι αἱ ψυχαί, τό ζῇν ἔχουσι, κἄν χωρισθῶσι τοῦ

σώματος, καί τόν εἰς αὐτό εὑρεθῶσι πόθον ἔχουσαι, εἰς τόν τοῦ Θεοῦ κόλπον φέρονται ἀθάνατοι· ὡς ἐν χειμῶνος ὥρᾳ οἱ ἀτμοί τῆς γῆς ὑπό τῶν τοῦ ἡλίου ἀκτίνων ἐφελκόμενοι φέρονται πρός αὐτόν.

Ἀθάνατοι πᾶσαι αἱ ψυχαί, καί τῶν ἀσεβῶν, αἷς ἄμεινον ἦν μή ἀφθάρτους εἶναι. Κολαζόμεναι γάρ ὑπό τοῦ ἀσβέστου πυρός ἀπεράντῳ τιμωρίᾳ καί μή θνήσκουσαι, ἐπί κακῷ τῷ ἑαυτῶν τέλος λαβεῖν οὐκ ἔχουσιν.

957 Μοσχίωνος. Αἰροῦ πάντα τά θνητά καί γήϊνα ἀπολέσας, ἕνα ἀθάνατον καί οὐράνιον κτήσασθαι.

∆ημοκρίτ. Ἀνθρώπους ἁρμόδιον ψυχῆς μᾶλλον ἤ σώματος λόγον ποιεῖσθαι. Ψυχή μέν γάρ τελειοτάτῃ σκήνεος μοχθηρίην ὀρθοῖ· σκήνεος δέ ἰσχύς ἄνευ λογισμοῦ ψυχήν οὐδέν τι ἀμείνω τίθησιν.

Κλητάρχου. Τῆς ψυχῆς ὡς ἡγεμόνος ἐπιμελοῦ· τοῦ δέ σώματος ὡς στρατιώτου προνόει.

(15Ε_384> Φιλιστίων. Ψυχή σοφοῦ ἁρμόζεται πρός Θεόν. Ψυχήν θάνατος οὐκ ἀπόλλυσιν, ἀλλά κακός βίος.

Ζαλεύκου. Ἕκαστον οὖν ἔχειν καί παρασκευάζειν δεῖ τήν ἑαυτοῦ ψυχήν πάντων καθαράν τῶν κακῶν. Ὡς γάρ οὐ τιμᾶται Θεός ὑπ᾿ ἀνθρώπου φαύλου, οὐδέ θεραπεύεται δαπάναις, οὐδέ τραγῳδίαις τῶν ἁλισκομένων, ἀλλ᾿ ἀγαθῇ προαιρέσει τῶν καλῶν ἔργων καί δικαίων.

Ἐπικτήτου. Ψυχήν σώματος ἀναγκαιότερον ἰᾶσθαι· τοῦ γάρ κακῶς ζῇν τό τεθνᾶναι κρεῖσσον.

ΛΟΓΟΣ Ν∆´. Περί φθόνου. (15Ε_386> Ματθ. κ´. Ἐλθόντες δέ καί οἱ πρῶτοι, ἐνόμισαν ὅτι πλείονα

λήψονται, καί ἔλαβον καί αὐτοί ἀνά δηνάριον. Λαβόντες δέ ἐγόγγυζον, κ. τ. ἑ. Ἰακ. γ΄ . Ὅπου ζῆλος καί ἐριθεία, ἐκεῖ ἀκαταστασία καί πᾶν φαῦλον πρᾶγμα. Παροιμ. κγ´. Μή συνδείπνει ἀνδρί βασκάνῳ, μηδέ ἐπιθυμήσῃς τῶν ἐδεσμάτων

αὐτοῦ. Φθόνος οὐκ οἶδε προτιμᾷν τό συμφέρον. Σιράχ λζ´. Μή συμβουλεύου μετά ὑποβλεπομένου σου· ἀπό τῶν ζηλούντων σε

κρύψον βουλήν σου. Βασιλ. Οὐχ ὁρᾷς ἡλίκον ἐστίν ἡ ὑπόκρισις; καί αὕτη καρπός ἐστι τοῦ φθόνου.

Τό γάρ διπλοῦν τοῦ ἤθους, ἐκ φθόνου μάλιστα τοῖς ἀνθρώποις γίνεται. Τί στενάζεις, φθονερέ; τό ἴδιον κακόν, ἤ τό ἀλλότριον ἀγαθόν;