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these things before grace, of what pardon will we be worthy, after so great a grace being more savage than wild beasts, biting and kicking? Nothing is more shameful than anger, nothing more dishonorable, nothing more terrible, nothing more unpleasant, nothing more harmful. I say these things, not that we should be gentle only toward men, but even if a wife is talkative, that you may bear it; let your wife be a wrestling-school and a gymnasium for you. For how is it not absurd, to undertake gymnasium exercises that have no profit, where we afflict the body; but not to make a gymnasium at home, that provides us a crown even before the contests? Does your wife insult you? Do not you become a woman; for to insult is womanish; it is a disease of the soul, it is a defect. Do not think it unworthy of you, when your wife insults you. It is unworthy, when you insult, but she acts philosophically; then you are disgraced, then you are insulted; but if being insulted you bear it, it is a great demonstration of your strength. I do not say these things to lead women into insults; may it not be; but if it should ever happen by some satanic circumstance, that you may bear it. It is the part of men, of the strong, to bear with the weak. Even if a servant contradicts, you act philosophically; do not say or do what he deserves to hear, but what you ought to do and say. Never, when insulting a maiden, utter a shameful word; never call a servant abominable. He is not insulted, but you are. It is not possible for one who is angry to be in his right mind, just as it is not for a stormy sea, or a spring to remain clear, when mud has fallen into it from somewhere; so all things are mixed up, or rather so all things are turned upside down. And if you strike, and if you tear his little tunic, you have sustained the greater harm; for to him the blow is to the body and to his clothing, but to you it is to the soul. You have cut it, you have wounded it, you have thrown the charioteer down from his horses, you have made him to be dragged on his back; and the same thing happens, as if a charioteer angry with another should choose to be dragged. Whether you rebuke, or admonish, or do anything whatever, do it without wrath and anger. For if he who rebukes is a physician to the one who sins, how can he heal another, having first injured himself, not healing himself? If any physician, tell me, should go to heal another, having first wounded his own hand, first blinded his eyes, does he thus perform the cure for that man? No, he says. So you too, whether you rebuke, or admonish, let your eyes see clearly. Do not cloud your mind, since how shall the cure be effected? 60.127 It is not possible to be in the same calm, being without anger and being angry. Why, having overthrown the teacher from the throne, do you thus converse with him who lies on the ground? Do you not see the judges, who when they are about to judge, sit on the throne, and in a fitting posture? Do you also do thus; adorn your soul with a judicial robe (and this is gentleness), and then sit as judge on the throne. But he will not 60.128 be afraid, he says. He will be more afraid Then even if you say just things, the servant will attribute it to your anger; but if with gentleness, he will condemn himself, and what is most important, God will accept you, and thus you will be able to attain to eternal good things, by the grace and compassions and love for mankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and ever, and unto ages of ages. Amen.

60.127 HOMILY 16. And God spoke thus, saying, That his seed shall be a sojourner in a strange land, and they shall bring them into bondage, and evil entreat them four hundred years; and the nation to whom they shall be in bondage, will I judge, said God; and after that shall they come forth, and serve me in

this place.

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ταῦτα πρὸ τῆς χάριτος, τίνος ἐσόμεθα ἡμεῖς ἄξιοι συγγνώμης, μετὰ τὴν τοσαύτην χάριν θηρίων μᾶλλον ἐκπολεμούμενοι, δάκνοντες καὶ λακτίζοντες; Οὐδὲν αἰσχρότερον θυμοῦ, οὐδὲν ἀτιμότερον, οὐδὲν δεινότερον, οὐδὲν ἀηδέστερον, οὐδὲν βλαβερώτερον. Ταῦτα λέγω, οὐχ ἵνα πρὸς ἄνδρας ὦμεν ἥμεροι μόνον, ἀλλὰ κἂν γυνὴ λάλος ᾖ, ἵνα φέρῃς· ἔστω σοι παλαίστρα καὶ γυμνάσιον ἡ γυνή. Πῶς γὰρ οὐκ ἄτοπον, γυμνάσια μὲν ἀναδέχεσθαι οὐδὲν κέρδος ἔχοντα, ἔνθα θλίβομεν τὸ σῶμα· γυμνάσια δὲ μὴ ποιεῖν οἴκαδε, καὶ πρὸ τῶν ἀγώνων στέφανον ἡμῖν παρέχοντα; Ὑβρίζει ἡ γυνή; Μὴ γένῃ σὺ γυνή· γυναικῶδες γὰρ τὸ ὑβρίζειν· νόσος ἐστὶ ψυχῆς, ἐλάττωμά ἐστι. Μὴ νομίσῃς ἀνάξιόν σου εἶναι, ὅταν ἡ γυνὴ ὑβρίσῃ. Ἀνάξιον, ὅταν σὺ μὲν ὑβρίζῃς, ἐκείνη δὲ φιλοσοφῇ· τότε ἀσχημονεῖς, τότε ὑβρίσθης· ἂν δὲ ὑβρισθεὶς ἐνέγκῃς, τῆς ἰσχύος τῆς σῆς πολλὴ ἡ ἐπίδειξις. Οὐ τὰς γυναῖκας ἐνάγων εἰς ὕβρεις, ταῦτα λέγω· μὴ γένοιτο· ἀλλ' εἴ που καὶ συμβαίη κατὰ σατανικὴν περίστασιν, ἵνα φέρητε. Ἀνδρῶν ἐστι τὸ φέρειν τῶν ἰσχυρῶν τοὺς ἀσθενεῖς. Κἂν οἰκέτης ἀντείπῃ, φιλοσόφησον σύ· μὴ, τί ἐκεῖνος ἄξιός ἐστιν ἀκοῦσαι, εἴπῃς ἢ πράξῃς, ἀλλὰ τί δεῖ σε καὶ ποιῆσαι καὶ εἰπεῖν. Μηδέποτε κόρην ὑβρίζων, αἰσχρὸν ῥῆμα ἐκβάλῃς· μηδέποτε οἰκέτην μιαρὸν εἴπῃς. Ἐκεῖνος οὐχ ὑβρίσθη, ἀλλὰ σύ. Οὐκ ἔστιν ἐν ἑαυτῷ εἶναι τὸν ὀργιζόμενον, ὥσπερ οὐδὲ πέλαγος κυμαινόμενον, ἢ πηγὴν μένειν καθαρὰν, βορβόρου ποθὲν ἐμπεσόντος αὐτῇ· οὕτω πάντα ἀναμὶξ, μᾶλλον δὲ οὕτω πάντα ἄνω καὶ κάτω γίνεται. Κἂν τυπτήσῃς, κἂν διαῤῥήξῃς τὸν χιτωνίσκον, σὺ μείζονα τὴν βλάβην ὑπέμεινας· ἐκείνῳ μὲν γὰρ περὶ τὸ σῶμα καὶ περὶ τὴν ἐσθῆτα ἡ πληγὴ, σοὶ δὲ περὶ τὴν ψυχήν. Ἐκείνην διέτεμες, ἐκείνην ἔτρωσας, τὸν ἡνίοχον ἔβαλες ἀπὸ τῶν ἵππων κάτω, ὕπτιον σύρεσθαι παρεσκεύασας· καὶ ταυτὸν γίνεται, οἷον ἐὰν ἡνίοχος ἑτέρῳ ὀργιζόμενος ἕλοιτ' ἂν σύρεσθαι. Κἂν ἐπιπλήττῃς, κἂν νουθετῇς, κἂν ὁτιοῦν ποιῇς, ὀργῆς χωρὶς καὶ θυμοῦ. Εἰ γὰρ ὁ ἐπιπλήττων ἰατρός ἐστι τοῦ ἁμαρτάνοντος, πῶς ἂν δύναιτο θεραπεῦσαι ἕτερον, ἑαυτὸν πρότερον κακώσας, ἑαυτὸν μὴ θεραπεύων; Εἴ τις, εἰπέ μοι, ἰατρὸς πορεύοιτο ἕτερον θεραπεύειν, πρότερον τὴν χεῖρα τραυματίσας τὴν ἑαυτοῦ, πρότερον τοὺς ὀφθαλμοὺς πηρώσας, οὕτω ποιεῖται ἐκείνου τὴν ἰατρείαν; Οὐχὶ, φησίν. Οὕτω καὶ σὺ κἂν ἐπιπλήττῃς, κἂν νουθετῇς, καθαρὰ βλεπέτωσάν σου οἱ ὀφθαλμοί. Μὴ θολώσῃς τὸν νοῦν, ἐπεὶ πῶς ἡ θεραπεία γενήσεται; 60.127 Οὐκ ἔστιν ἐν τῇ αὐτῇ γαλήνῃ εἶναι, ἀόργητον ὄντα καὶ ὀργιζόμενον. Τί τὸν διδάσκαλον ἀπὸ τοῦ θρόνου καταστρέψας, οὕτω διαλέγῃ τῷ χαμαὶ κειμένῳ; Οὐχ ὁρᾷς τοὺς δικάζοντας, οἳ ὅταν μέλλωσι κρίνειν, καθέζονται ἐπὶ τοῦ θρόνου, καὶ ἐν σχήματι τῷ προσήκοντι; Οὕτω καὶ σὺ ποίησον· κόσμησον τὴν ψυχὴν ἐσθῆτι δικαστικῇ (αὕτη δέ ἐστιν ἡ ἐπιείκεια), καὶ τότε ἐπὶ τοῦ θρόνου δικαστὴς κάθισον. Ἀλλ' οὐ 60.128 φοβηθήσεται, φησί. Μᾶλλον φοβηθήσεται Τότε κἂν δίκαια λέγῃς, τῷ θυμῷ λογιεῖται ὁ οἰκέτης· ἂν δὲ μετὰ ἐπιεικείας, ἑαυτοῦ καταγνώσεται, τὸ δὲ προηγούμενον, ἀποδέξεταί σε ὁ Θεὸς, καὶ οὕτω δυνήσῃ τῶν αἰωνίων ἀγαθῶν ἐπιτυχεῖν, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

60.127 ΟΜΙΛΙΑ Ιςʹ. Ἐλάλησε δὲ οὕτως ὁ Θεὸς λέγων, ὅτι Ἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρα κόσια· καὶ τὸ ἔθνος, ᾧ ἐὰν δουλεύσωσι, κρινῶ ἐγὼ, εἶπεν ὁ Θεός· καὶ μετὰ ταῦτα ἐξελεύσον ται, καὶ λατρεύσουσί μοι ἐν

τῷ τόπῳ τούτῳ.