Chap. III.—Of the Ways, and of Vices and Virtues; And of the Rewards of Heaven and the Punishments of Hell.

There are two ways,1071    [One wonders whether the Duæ Viæ here be not a reference to the “Apost. Constitutions” (book vii.), which, with the Bryennios discovery, will receive attention hereafter.]      Decurso temporum spatio. A metaphor taken from the chariot course; spatium being used for the length of the course, between the metæ, or goals.      [A specimen of the abridgments made by authors and editors, owing to the great expense of books in manuscript. They have been sources of great injury to literature.]   O Emperor Constantine, by which human life must proceed—the one which leads to heaven, the other which sinks to hell; and these ways poets have introduced in their poems, and philosophers in their disputations. And indeed philosophers have represented the one as belonging to virtues, the other to vices; and they have represented that which belongs to virtues as steep and rugged at the first entrance, in which if any one, having overcome the difficulty, has climbed to the summit, they say that he afterwards has a level path, a bright and pleasant plain, and that he enjoys abundant and delightful fruits of his labours; but that those whom the difficulty of the first approach has deterred, glide and turn aside into the way of vices, which at its first entrance appears to be pleasant and much more beaten, but afterwards, when they have advanced in it a little further, that the appearance of its pleasantness is withdrawn, and that there arises a steep way, now rough with stones, now overspread with thorns, now interrupted by deep waters or violent with torrents, so that they must be in difficulty, hesitate, slip about, and fall. And all these things are brought forward that it may appear that there are very great labours in undertaking virtues, but that when they are gained there are the greatest advantages, and firm and incorruptible pleasures; but that vices ensnare the minds of men with certain natural blandishments, and lead them captivated by the appearance of empty pleasures to bitter griefs and miseries,—an altogether wise discussion, if they knew the forms and limits of the virtues themselves. For they had not learned either what they are, or what reward awaits them from God: but this we will show in these two books.  

But these men, because they were ignorant or in doubt that the souls of men are immortal, estimated both virtues and vices by earthly honours or punishments. Therefore all this discussion respecting the two ways1072    [Again the Duæ Viæ. See capp. 1 and 5, in (eds. Hitchcock and Brown) the Bryennios ms., pp. 3 and 13.]      Ter., Phorm., v. 2.      [We have here only a fragment of the Epitome The rest is lost.]   has reference to frugality and luxury. For they say that the course of human life resembles the letter Y, because every one of men, when he has reached the threshold of early youth, and has arrived at the place “where the way divides itself into two parts,”1073    Virg., Æneid, vi. 540.      Assumptio: often used for the minor proposition in a syllogism.      [Christian morals were now to be taught openly in schools: hence the need of such manuals.]   is in doubt, and hesitates, and does not know to which side he should rather turn himself. If he shall meet with a guide who may direct him wavering to better things—that is, if he shall learn philosophy or eloquence, or some honourable arts by which he may turn to good conduct,1074    Evadat ad bonam frugem.      Tusc. Disp., i. 41.   which cannot take place without great labour—they say that he will lead a life of honour and abundance; but if he shall not meet with a teacher of temperance,1075    Frugalitatis.   that he falls into the way on the left hand, which assumes the appearance of the better,—that is, he gives himself up to idleness, sloth, and luxury, which seem pleasant for a time to one who is ignorant of true goods, but that afterwards, having lost all his dignity and property, he will live in all wretchedness and ignominy. Therefore they referred the end of those ways1076    [Again the Duæ Viæ. See capp. 1 and 5, in (eds. Hitchcock and Brown) the Bryennios ms., pp. 3 and 13.]   to the body, and to this life which we lead on earth. The poets perhaps did better, who would have it that this twofold way was in the lower regions; but they are deceived in this, that they proposed these ways to the dead. Both therefore spoke with truth, but yet both incorrectly; for the ways themselves ought to have been referred to life, their ends to death. We therefore speak better and more truly, who say that the two ways1077    [Again the Duæ Viæ. See capp. 1 and 5, in (eds. Hitchcock and Brown) the Bryennios ms., pp. 3 and 13.]   belong to heaven and hell, because immortality is promised to the righteous, and everlasting punishment is threatened to the unrighteous.  

But I will explain how these ways either exalt to heaven or thrust down to hell, and I will set forth what these virtues are of which the philosophers were ignorant; then I will show what are their rewards, and also what are vices, and what their punishments. For perhaps some one may expect that I shall speak separately of vices and virtues; whereas, when we discuss the subject of good or evil, that which is contrary may also be understood. For, whether you introduce virtues, vices will spontaneously depart; or if you take away vices, virtues will of their own accord succeed. The nature of good and evil things is so fixed, that they always oppose and drive out one another: and thus it comes to pass that vices cannot be removed without virtues, nor can virtues be introduced without the removal of vices. Therefore we bring forward these ways in a very different manner from that in which the philosophers are accustomed to present them: first of all, because we say that a guide is proposed to each, and in each case an immortal: but that the one is honoured who presides over virtues and good qualities, the other condemned who presides over vices and evils. But they place a guide only on the right side, and that not one only, nor a lasting one; inasmuch as they introduce any teacher of a good art, who may recall men from sloth, and teach them to be temperate. But they do not represent any as entering upon that way except boys and young men; for this reason, that the arts are learned at these ages. We, on the other hand, lead those of each sex, every age and race, into this heavenly path, because God, who is the guide of that way, denies immortality to no human being.1078    [Universal redemption is lovingly set forth by our author.]   The shape also of the ways themselves is not as they supposed. For what need is there of the letter Y in matters which are different and opposed to one another? But the one which is better is turned towards the rising of the sun, the other which is worse towards its setting: since he who follows truth and righteousness, having received the reward of immortality, will enjoy perpetual light; but he who, enticed by that evil guide, shall prefer vices to virtues, falsehood to truth, must be borne to the setting of the sun, and to darkness.1079    [A reference to the baptismal rite; the catechumen renouncing the works of darkness with his face to the west, and turning eastward to confess the Sun of Righteousness.]   I will therefore describe each, and will point out their properties and habits.  

CAPUT III. De viis, et de vitiis et virtutibus; ac de coeli praemiis et infernorum poenis.

Duae sunt viae (Constantine imperator) per quas humanam vitam progredi necesse est: una, quae in coelum ferat; altera, quae ad inferos deprimat; quas et poetae in carminibus, et philosophi in disputationibus suis induxerunt. Et quidem philosophi alteram 0641B virtutum esse voluerunt, alteram vitiorum: eamque quae sit assignata virtutibus, primo aditu esse et arduam, et confragosam; in qua si quis, difficultate superata, in summum ejus evaserit, habere eum de caetero planum iter, lucidum amoenumque campum, et omnes laborum suorum capere fructus uberes atque jucundos. Quos autem primi aditus difficultas deterruerit, eos in eam vitiorum viam labi atque deflectere, quae primo ingressu sit quasi amoena, multoque tritior, deinde cum in eam paulo ulterius processerint, amoenitatis ejus speciem repente subduci: exoriri autem viam praecipitem, nunc saxis asperam, nunc obductam sentibus, nunc gurgitibus intercisam, vel torrentibus rapidam, ut laborare, haerere, labi, cadere sit necesse. Quae omnia eo proferuntur, 0641C ut appareat in virtutibus capiendis labores esse maximos, in perceptis autem maximos fructus, et solidas atque incorruptas voluptates: vitia vero 0642A quibusdam delinimentis naturalibus illicere animos hominum, et inanium jucunditatum specie captos ad acerbas amaritudines miseriasque perducere. Sapiens prorsus disputatio, si virtutum ipsarum formas atque terminos scirent. Non enim didicerant, vel quae sint, vel quid eas mercedis a Deo maneat; quod nos his duobus libris docebimus.

Hi vero, quia ignorabant aut dubitabant animas hominum immortales esse, et virtutes, et vitia, terrenis honoribus aut poenis aestimaverunt. Omnis ergo haec de duabus viis disputatio, ad frugalitatem ac luxuriam spectat. Dicunt enim humanae vitae cursum Y litterae esse similem, quod unusquisque hominum, cum primae adolescentiae limen attigerit, et in eum locum venerit, 0642B Partes ubi se via findit in ambas,haereat nutabundus, ac nesciat in quam se partem potius inclinet. Si ducem nactus fuerit, qui dirigat ad meliora titubantem, hoc est, si aut philosophiam didicerit, aut eloquentiam, aut aliquid honestae artis, quo evadat ad bonam frugem, quod fieri sine labore maximo non potest, honestam ac copiosam vitam disputant peracturum. Si vero doctorem frugalitatis non invenerit, in sinistram viam, quae melioris speciem mentiatur, incidere, id est, desidiae, inertiae, luxuriae se tradere; quae suavia quidem videntur ad tempus vera bona ignoranti, post autem, amissa omni dignitate ac re familiari, in omnibus miseriis ignominiaque victurum. Ad corpus ergo, et ad hanc vitam, quam in terra ducimus, fines earum viarum 0642C retulerunt. Poetae fortasse melius, qui hoc bivium apud inferos esse voluerunt. Sed in eo falluntur, quod eas vias mortuis proposuerunt. Utrique ergo 0643A vere: sed tamen utrique non recte; quia oportuit vias ipsas ad vitam, fines earum ad mortem referri. Nos igitur melius et verius, qui duas istas vias coeli et inferorum esse dicimus, quia justis immortalitas, injustis poena aeterna proposita est.

Quomodo autem hae viae 0643A vel in coelum tollant, vel ad inferna praecipitent, explicabo: aperiam quae sint virtutes quas philosophi nescierunt; tum earum quae sint praemia, simul etiam quae sint vitia, quaeve eorum supplicia, monstrabo. Nam fortasse aliquis expectet, ut separatim de vitiis ac virtutibus dicam, cum de bono aut malo disserentibus nobis, etiam quod est contrarium possit intelligi. Sive enim virtutes inseras, vitia sua sponte decedent: sive vitia eximas, virtutes ultro subibunt. Sic bonorum ac malorum constituta natura est, ut se invicem semper 0643B oppugnent, semper expellant: ita fit, ut neque vitia detrahi sine virtutibus possint, nec virtutes inseri sine detractione vitiorum. Has igitur vias longe aliter inducimus, quam a philosophis induci solent. Primum, quod utrique praepositum esse dicimus ducem, utrumque immortalem: sed alterum honoratum, qui virtutibus ac bonis praesit, alterum damnatum, qui vitiis ac malis. Illi autem in dexteteriore tantum via ducem ponunt, neque unum, neque perpetuum. Siquidem quemlibet doctorem bonae artis inducunt, qui a desidia revocet homines, et frugi esse doceat. Sed neque ingredi faciunt in eam viam, nisi pueros et adolescentes; videlicet quod artes discantur in his aetatibus. Nos autem 0643C omnis sexus, et generis, et aetatis, in hoc coeleste iter inducimus; quia Deus, qui ejus viae dux est, immortalitatem nulli homini nato negat. Forma 0644A quoque ipsarum viarum non ita est, ut illi putaverunt. Quid enim opus est Y littera in rebus contrariis atque diversis? Sed altera illa melior conversa est ad solis ortum, altera illa deterior, ad occasum; quoniam qui veritatem ac justitiam sequitur, is, accepto immortalitatis praemio, perenni luce potietur: qui autem ab illo malo duce illectus praetulerit vitia virtutibus, mendacium veritati, necesse est ad occasum et tenebras deferatur. Describam igitur utramque, et earum proprietates habitusque monstrabo.