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they not only laugh, but they also weep; since their bowels are also compassionate, and from this comes great harm. Let us therefore become men. For how long shall we creep on the ground, thinking great things of stones and wood? For how long shall we play? And would that we were only playing; but as it is, we even betray our own salvation. And just as children, when they spend their leisure in these things, neglecting their lessons, suffer the worst beatings; so also we, consuming all our zeal on these things, and then being required to show spiritual lessons through our works, and being unable to provide them, will pay the ultimate penalty. And there is no one who is exempt; whether he be a father, or a brother, or anyone at all. But all these things will pass away, while the torment that comes from them remains immortal and everlasting; which is what happens with children, when their father completely destroys their childish toys because of their laziness, and sets them to weeping continually. And so that you may learn that these things are of such a nature, let us bring into the midst that which seems most of all to be prized, namely wealth, and let us set against it any virtue of the soul you wish, and then you will see its worthlessness most clearly. Let us suppose, then, that there are two men; and I do not yet speak of avarice, but for now of just wealth; and of these two, let the one gather money, and sail the sea, and farm the land, and find many other ways of commerce; and yet I do not know if in doing these things he can gain justly; nevertheless, let it be granted and supposed that he gains just profits, and buys fields and slaves and such things, and let there be no injustice in these things; but let the other one, possessing so much, sell his fields, sell his houses, and his gold and silver vessels, and let him give to the needy, help the poor, care for the sick, release those in distress, bring out those in bonds, free those in the mines, bring down those from nooses, release captives from punishment. Of whose portion, then, do you wish to be? And we have not yet spoken of the things to come, but for now of things here. Of whose, then, do you wish to be? Of the one who gathers gold, or the one who resolves calamities? Of the one who buys fields, or the one who makes himself a harbor for the human ra 57.320 ce? Of the one clad in much gold, or the one crowned with countless praises? Does not the one seem like an angel who has come down from heaven for the correction of the rest of humanity, while the other seems not even a man, but some child vainly and simply gathering everything? But if getting money justly is so ridiculous and of the utmost folly, when not even justice is present, how is such a person not the most wretched of all? For if the laughter is so great, when Gehenna is also at hand and the loss of the kingdom, of how many tears would he be worthy, both living and dead? ιʹ. But do you wish that we handle another part of virtue? Therefore let us bring forward again another man, one who is in power, giving orders to all, clothed with great dignity, having a splendid herald and a belt and lictors, and a great chorus of attendants. Does this not seem to be great and blessed? Come then, and let us again set against this man another, one who is forbearing and gentle and humble and long-suffering; and let this man be insulted, be struck, and bear it with ease, and bless those who do such things. Who then is the admirable one, tell me? The one who is puffed up and inflamed, or the one who is composed? Does not the one resemble again the powers above who have great impassibility, while the other resembles a bladder being squeezed, or a man with dropsy, and much inflammation? and the one a spiritual physician, the other a ridiculous child puffing out his cheeks? For why are you proud, O man? Because you are carried high on a chariot? Because a pair of mules pulls you? And what is that? For one might see this happening also to wood and stones. But is it that you are clothed in beautiful garments? But look at the one clothed with virtue instead of garments, and you will see yourself like rotting grass, but him like a tree bearing wonderful fruit, and providing much to those who see the

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γελῶσι μόνον, ἀλλὰ καὶ κλαίουσιν· ἐπειδὴ καὶ συμπαθῆ αὐτῶν τὰ σπλάγχνα, καὶ πολλὴ ἐντεῦθεν ἡ βλάβη. Γενώμεθα τοίνυν ἄνδρες. Μέχρι τίνος χαμαὶ συρόμεθα, ἐπὶ λίθοις καὶ ξύλοις μέγα φρονοῦντες; μέχρι τίνος παίζομεν; Καὶ εἴθε μόνον ἐπαίζομεν· νυνὶ δὲ καὶ τὴν ἑαυτῶν προδίδομεν σωτηρίαν· καὶ καθάπερ τὰ παιδία, ὅταν τὴν ἐν τούτοις σχολὴν ἀγάγῃ τῶν γραμμάτων ἀμελήσαντα, ἐσχάτας ὑπομένουσι πληγάς· οὕτω καὶ ἡμεῖς ἐν τούτοις ἅπασαν τὴν σπουδὴν καταναλίσκοντες, καὶ τὰ πνευματικὰ ἀπαιτούμενοι μαθήματα τότε διὰ τῶν ἔργων, καὶ οὐκ ἔχοντες παρασχεῖν, τὴν ἐσχάτην δώσομεν τιμωρίαν. Καὶ οὐδεὶς ὁ ἐξαιρούμενος· κἂν πατὴρ ᾖ, κἂν ἀδελφὸς, κἂν ὁστισοῦν. Ἀλλὰ ταῦτα μὲν οἰχήσεται πάντα, ἡ δὲ ἐξ αὐτῶν γινομένη βάσανος ἀθάνατος μένει καὶ διηνεκής· ὅπερ οὖν καὶ ἐπὶ τῶν παίδων γίνεται, τὰ μὲν παιδικὰ ἀθύρματα τοῦ πατρὸς διὰ τὴν ῥᾳθυμίαν αὐτῶν τέλεον ἀφανίζοντος, αὐτοὺς δὲ εἰς τὸ κλαίειν διηνεκῶς καθιστῶντος. Καὶ ἵνα μάθῃς, ὅτι ταῦτα τοιαῦτά ἐστιν, ὃ μάλιστα πάντων εἶναι δοκεῖ περισπούδαστον, τὸν πλοῦτον εἰς μέσον ἀγάγωμεν, καὶ ἀντιθῶμεν αὐτῷ ψυχῆς ἀρετὴν ἣν ἂν θέλῃς, καὶ τότε αὐτοῦ μάλιστα ὄψει τὴν εὐτέλειαν. Θῶμεν τοίνυν ἀνθρώπους εἶναι δύο· καὶ οὔπω λέγω περὶ πλεονεξίας, ἀλλὰ περὶ δικαίου πλούτου τέως· καὶ τῶν δύο τούτων, ὁ μὲν συναγέτω χρήματα, καὶ πλείτω θάλατταν, καὶ γεωργείτω γῆν, καὶ πολλοὺς ἑτέρους ἐμπορίας εὑρισκέτω τρόπους· καίτοιγε οὐκ οἶδα εἰ ταῦτα ποιῶν δύναται δικαίως κερδαίνειν· πλὴν ἀλλ' ἔστω καὶ ὑποκείσθω δίκαια κέρδη κερδαίνειν αὐτὸν, καὶ ἀγροὺς ὠνεῖσθαι καὶ ἀνδράποδα καὶ ὅσα τοιαῦτα, καὶ μηδεμία προσέστω τούτοις ἀδικία· ὁ δὲ ἕτερός τις τοσαῦτα κεκτημένος, πωλείτω ἀγροὺς, πωλείτω οἰκίας, καὶ σκεύη χρυσᾶ καὶ ἀργυρᾶ, καὶ παρεχέτω τοῖς δεομένοις, ἐπαρκείτω τοῖς πενομένοις, θεραπευέτω νοσοῦντας, τοὺς ἐν ἀνάγκῃ λυέτω, τοὺς ἀπὸ δεσμῶν ἐκβαλλέτω, τοὺς ἐν μετάλλοις ἐλευθερούτω, τοὺς ἀπὸ βρόχων καταγέτω, τοὺς αἰχμαλώτους λυέτω τῆς τιμωρίας. Τίνος οὖν βούλεσθε μερίδος εἶναι; Καὶ οὐδέπω τὰ μέλλοντα, ἀλλὰ τέως τὰ ἐνταῦθα εἰρήκαμεν. Τίνος οὖν εἶναι βούλεσθε; τοῦ συνάγοντος χρυσίον, ἢ τοῦ λύοντος συμφοράς; τοῦ τοὺς ἀγροὺς ὠνουμένου, ἢ τοῦ λιμένα κατασκευάζοντος ἑαυτὸν τῇ τῶν ἀνθρώπων φύ 57.320 σει; τοῦ τὸ πολὺ περιβεβλημένου χρυσίον, ἢ τοῦ μυρίαις εὐφημίαις ἐστεφανωμένου; Οὐχ ὁ μὲν ἀγγέλῳ τινὶ προσέοικεν ἐξ οὐρανοῦ καταβάντι πρὸς τὴν τῶν λοιπῶν ἀνθρώπων διόρθωσιν, ὁ δὲ οὐδὲ ἀνθρώπῳ, ἀλλὰ παιδίῳ τινὶ μάτην καὶ ἁπλῶς πάντα συνάγοντι; Εἰ δὲ τὸ δικαίως χρηματίζεσθαι οὕτω καταγέλαστον, καὶ ἀνοίας ἐσχάτης· ὅταν μηδὲ τὸ δικαίως προσῇ, πῶς οὐ πάντων ἀθλιώτερος ὁ τοιοῦτος; Εἰ γὰρ ὁ γέλως τοσοῦτος, ὅταν καὶ γέεννα προσῇ καὶ βασιλείας ἔκπτωσις, πόσων ἂν εἴη θρήνων ἄξιος, καὶ ζῶν καὶ τετελευτηκώς; ιʹ. Ἀλλὰ καὶ ἕτερον βούλει τῆς ἀρετῆς μεταχειρισώμεθα μέρος; Οὐκοῦν ἀγάγωμεν πάλιν ἕτερον ἄνθρωπον ἐν δυναστείᾳ ὄντα, πᾶσιν ἐπιτάττοντα, ἀξίωμα περιβεβλημένον μέγα, κήρυκα ἔχοντα λαμπρὸν καὶ ζώνην καὶ ῥαβδούχους, καὶ πολὺν τὸν τῆς θεραπείας χορόν. Οὐχὶ δοκεῖ τοῦτο μέγα εἶναι καὶ μακαριστόν; Φέρε οὖν, καὶ τούτῳ πάλιν ἀντιθῶμεν ἕτερον, τὸν ἀνεξίκακον καὶ πρᾷον καὶ ταπεινὸν καὶ μακρόθυμον· καὶ οὗτος ὑβριζέσθω, τυπτέσθω, καὶ φερέτω εὐκόλως, καὶ τοὺς τὰ τοιαῦτα ποιοῦντας εὐλογείτω. Τίς οὖν ὁ θαυμαστὸς, εἰπέ μοι; ὁ πεφυσιωμένος καὶ φλεγμαίνων, ἢ ὁ κατεσταλμένος; Οὐχὶ ὁ μὲν ἔοικε πάλιν ταῖς ἄνω δυνάμεσι ταῖς πολλὴν ἐχούσαις τὴν ἀπάθειαν, ὁ δὲ φύσῃ σπωμένῃ, ἢ ὕδερον ἀνθρώπῳ ἔχοντι, καὶ πολλὴν τὴν φλεγμονήν; καὶ ὁ μὲν ἰατρῷ πνευματικῷ, ὁ δὲ τὰς γνάθους φυσῶντι παιδίῳ καταγελάστῳ; Τί γὰρ μέγα φρονεῖς, ἄνθρωπε; ὅτι ὑψηλὸς ἐπὶ ὀχήματος φέρῃ; ὅτι σε ζεῦγος ἡμιόνων ἕλκει; Καὶ τί τοῦτο; Τοῦτο γὰρ καὶ ἐπὶ ξύλων καὶ ἐπὶ λίθων γινόμενον ἴδοι τις ἄν. Ἀλλ' ὅτι καλὰ περιβέβλησαι ἱμάτια; Ἀλλ' ὅρα τὸν ἀρετὴν ἀντὶ ἱματίων ἐνδεδυμένον, καὶ ὄψει σαυτὸν μὲν χόρτῳ ἐοικότα σηπομένῳ, ἐκεῖνον δὲ δένδρῳ θαυμαστὸν φέροντι καρπὸν, καὶ πολλὴν τοῖς ὁρῶσι παρέχοντι τὴν