the crowns; for the blessed Job (for nothing prevents us from taking refuge in him again) rendered this particularly clear, honored it with the greatest praises, and crowned it, in that he appeared during the time of temptations, sickness, and poverty with an immovable spirit and an unshaken mind, offering to God words of thanksgiving and that spiritual sacrifice. For his words, which he said, were a sacrifice: "The Lord gave, the Lord has taken away; as it pleased the Lord, so it has come to pass; blessed be the name of the Lord forever" (Job 1:21). This is what we also do always, in temptations, in calamities, in snares, glorifying and honoring God and blessing Him perpetually: for to Him is glory unto the ages of ages. Amen.
EXPOSITION ON PSALM VI
"O Lord, do not rebuke me in Thy fury, nor in Thine anger chasten me."
A 1. When you hear of "fury" and "anger" regarding God, do not suspect anything human; for these are words by which He lowers Himself to our capacity. For God is free from all these things. He speaks in this way so as to fall within the understanding of the simpler-minded. For we, too, when we speak with barbarians, use their language; and if we speak with a child, we lisp along with him, and however wise we may be, we descend to his humility. And what is the wonder if we do this in words, since this is done by us even in deeds, to the point that we even bite our hands and simulate anger in order to correct the child? In the same way, God also, wishing to affect the simpler-minded, used such words. For He did not study to speak according to His own dignity, but according to the utility of the hearers. B For showing elsewhere that He is not subject to anger, He said: "Do they provoke me to anger? Do they not provoke themselves?" (Jer. 7:19). But how would you have Him discourse with the Jews, when He neither grows angry nor bears hatred toward the wicked—for hatred is a perturbation of the soul—nor looks upon human things (for "seeing" is taken from the body), nor hears (for this, too, is from the flesh)? But from this, another evil doctrine would have been introduced, namely, that not all things are governed by God's providence; and while they refused to hear such things about God, many of those who were then alive would have completely ignored the fact that God is; and, He being ignored, all things would have perished. By that C doctrine being introduced, however, correction could quickly come about. For to whom it is persuaded that God is, even if he does not have the opinion of God that is proper, but suspects something of Him that is simpler, in a certain time he will be persuaded that nothing of the sort falls upon God. But he who is persuaded that there is no providence of His, nor that He takes any care of things, nor, if they exist, that He cares, what would it profit him if one were to discourse about the impassibility of God? For this very reason, having first discoursed with them, after He has persuaded them to believe that He is, He gradually cleanses them again, leading them to this doctrine, speaking of Him more D sublimely, and treating in his oration that He is removed from affection. For another prophet says: "He shall not hunger, nor labor" (Is. 40:28): and he who had said with him "I grow angry," the same, again showing that God is impassible, subjoins: "Do they provoke me to anger? Do they not provoke themselves?" (Jer. 7:19). And he who had said He is in the temple, again says: "I am not man in you, holy, and I shall not enter into the city" (Osee 11:9): this is to say, I am not contained by a place. But if He did not punish all, yet He surely left it to the more prudent to consider from what was said that because He is free from tyrannical affections, and those without which one cannot live, He is much more free from others. He says, therefore: "Will You be as a man sleeping?" (Jer. 14:9); and everywhere he treats and speaks of impassibility. Wherefore here also, when you hear of "fury," do not think it to be an affection. If men who occupy themselves with philosophy remain, as far as it is possible, alien to anger; much more that substance which is free from destruction and corruption, and which can neither be uttered nor comprehended. Do you not see even physicians, while they cut or cauterize, not doing so brought on by anger, but proposing to themselves to correct what is badly affected, not growing angry with the sick, but pitying them and freeing them from diseases? When, therefore, He says, "Do not rebuke me in Thy fury," he says this: Do not take penalty for my sins, nor avenge my transgressions.
3. "Have mercy on me, O Lord, for I am weak." We all need this voice, even if we have done innumerable things rightly and out of virtue, and have arrived at the highest justice. Wherefore He Himself also afterward says again: "No living man shall be justified in Thy sight" (Ps. 142:2); and that: "If Thou shouldst observe iniquities, who shall sustain it?" (Ps. 129:3); and Paul: "I am conscious of nothing in myself, yet I am not justified by this" (1 Cor. 4:4); and another: "Who shall assert that he is clean from filth?" (Prov. 20:9). We all, therefore, need mercy; but we are not all worthy to attain mercy. For even if it is mercy, it yet requires one who is worthy, just as He Himself used to say to Moses: "I will have mercy on whom I will have mercy, and I will show pity on whom I will show pity" (Exod. 33:19). Whoever, therefore, has done something worthy of mercy will say: "Have mercy on me"; but whoever has removed himself from His pardon will say "Have mercy" in vain. For if mercy were to come to all, no one would be afflicted with punishment. Although it itself also has some judgment, and requires him who is worthy and fit to enjoy it. — are punished. Many, therefore, have often committed the same sins, and yet have not given the same penalties, as those who had other causes which preceded them; and if you wish, let us now linger on this discourse. All the Jews sinned and were idolaters, but they did not all give the same penalties; but some indeed fell, others indeed attained pardon. For regarding sins, not only is the nature of what was done sought: but also the intent, and the time, and the cause, and after the sin, whether they indeed persisted, or whether they repented, and whether by chance, whether from fraud, and whether by design. And there are many things which are sought—the difference of time, and the state of the commonwealth. As for example: those who were under the Old sinned; those who are under the New Testament also sin;—
A but they do not pay the same penalties; indeed, these pay harsher ones. And Paul, indicating this, said: *He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant an unholy thing?* (Hebr. 10. 28. 29). And when he says, *of how much sorer punishment shall he be thought worthy*, he signifies an intensified punishment. They sinned who were before the law, and they who were in the law. Again, the former paid lighter penalties. And Paul, indicating this, said: *For as many as have sinned without law shall also perish without law* (Rom. 2. 12). The term "without law" implies not something harsher, but something milder. *And as many as have sinned in the law shall be judged by the law* (Ibid.). Why so? Because the former have nature as their accuser, while the latter have the law along with nature; and by how much more teaching they enjoyed, by so much greater punishment they shall undergo.
Again, one may see the same thing happening from the status of the persons, and it is clear from the sacrifice. For a distinct sacrifice was offered for the entire sinful people as for the priest alone; the argument showing that by how much greater the dignity, by so much the harder is the punishment in the things wherein they sin. For this reason, she who had simply committed fornication was put to death; but the daughter of the priest was burned. It is also possible to see from another source when leniency and the intensification of punishment occurs; such as when someone having sinned pays the penalty here, while another enjoys luxury. For the one will undergo a greater punishment there, and the other a smaller one, if he does not pay for everything here. And Christ, indicating this, introduces Abraham saying to the rich man: *Thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented* (Luc. 16. 25). But this man [the rich man] had laid up his punishment in full, for the things in which he fared badly; others, however, not in full, but in part; wherefore they are punished more mildly.
One might also see a difference in punishment arising from intensified understanding and from simplicity B when He says: *That servant, which knew his lord's will, and prepared not himself, shall be beaten with many stripes; but he that knew not, and did not commit things worthy of stripes, shall be beaten with few stripes* (Id. 12. 47. 48). And one might find many other things that create a difference in punishment, and a difference of mercy and philanthropy.
But consider also the first-formed. Eve sinned, Adam also sinned, and the sin was one. For both ate from the tree, yet both did not pay the same penalty. Cain slaughtered, and Lamech slaughtered; and the one was shown mercy, the other was punished. One gathered wood on the Sabbath and met with no leniency; David committed murder and adultery and enjoyed philanthropy. Let us then dwell on this question; for it is much better to seek these things than to be fixed upon trifles and syllogisms in the marketplaces. For not only the finding of such things, but even the seeking is a great gain, even if we do not find them. For we shall be compelled to be occupied in these matters, and to spend all our time in them.
Why then (for it is necessary to return to the former argument), when all the Jews made the calf, were some punished and others not C punished? Because some repented and ignored their very nature, slaughtering their own kin out of piety; while the others remained [in their sin]. So that the sin was equal; but the things after this were not equal. And why was it that even in the case of Adam and Eve there was not the same punishment, if the sin itself was the same? Because it was not equal to be deceived by a woman, and [for the woman to be deceived] by the serpent. Wherefore Paul called that a deception, saying: *Adam was not deceived, but the woman being deceived was in the transgression* (1 Tim. 2. 14). And why did he who gathered the wood not obtain philanthropy? Because it was of great lawlessness to transgress the commandment straightway from the start, and it was necessary that great fear be put into the others. This also happened in the case of Sapphira and Ananias (Act. 5).
And so we, too, when we sin, let us consider if we are worthy of mercy, if we have done something so as to be pitied, if we have repented, if we have become better, if we have desisted. For indeed, that he who has repented should be saved is of mercy. Thus, at any rate, this man [the Psalmist] asks to be saved from here, from the tears, from the lamentations. *For I will wash*, he says, *my bed during every night; with my tears I will wet my couch.* That is, from the compunction. *My bones are troubled, and my soul is troubled D extremely.* He does not say these things straightway, but he flees to the slipperiness of human nature, saying: *Have mercy on me, O Lord, for I am weak.* Thus he spoke, showing that this alone does not suffice; for if it sufficed, we would all be saved from this; for we are all human.
But to me, if I must say something more precisely about this, perhaps he does not seem to be saying even this. Rather, he is hinting at the weakness that arises from temptations, putting forward even this as no small justification for obtaining mercy and philanthropy. This, indeed, he also hinted at as he went on, saying: *I have grown old among all my enemies.* For he knows that affliction borne with thanksgiving provides a subject for great philanthropy, and renders God propitious. This, therefore, he seems to me to hint at also here, saying: *Heal me, O Lord, for my bones are troubled, and my soul is troubled extremely.* He did not say, "Remit unto me," nor, "Pardon me," but "Heal." For he asks that the former wounds be obliterated. But he calls "trouble" here the entire force: by trouble, the blow, the scourging, the punishment. *Heal me, O Lord, for my bones are troubled, and my soul is troubled extremely.*
Just as, therefore, in the case of physicians there are these three things, or rather four, or even five: the physician, the art, the patient, the disease, the power of the medicines, and a certain array and battle occurs; for if, along with the physician, and the art, and the medicines, the choice of the patient is also [present], they have prevailed over the disease; but if the patient ceases to array himself with them, he brings himself out toward the infirmity; or even if he arrays himself with that [infirmity] against the physician and the medicines and the art, he has removed himself; so too it happens in our case; or rather not so, but much more paradoxically. For in the case of physicians, the patient often stands with the disease, and with the art, and with the medicines, and it profited nothing, nature having grown weak, and the art having become at a loss, and the power having fled through some hindrance; but in the case of God, it is not—
so; but if you stand with the Physician, the ulcer must be healed. For it is not a human art, so as to lack effect, but a divine power, which overcomes nature, and diseases, and wickedness, and in short every vice. A And therefore, having approached God as a physician, he said: "Heal me, O Lord, for my bones are troubled." Some, however, say that he here speaks of that disturbance which arises from sin. For just as when violent winds fall upon the sea, they disturb everything, and the sand which is in the deep is carried upward, and those who are sailing are involved in great danger; so also in us the soul is disturbed, the body is moved, everything is filled with tempest, and our boat is thereafter full of tumult and perturbation; thick are the shadows, and everything perishes having been left from its own place, and there is the greatest confusion. This is wont to happen most of all in lascivious desires, and also in anger, and in calamities. For all these things disturb both the bones and the soul; and the pupils of the eyes are inverted, and the eyes themselves no longer look aright; but as when a charioteer is disturbed, the horses are carried along insolently, so also when reason is troubled, everything is confounded, everything is inverted, and loses its proper path. But it is necessary to say how this disturbance occurs. For it does not happen as in the sea from the impact of the winds, but in the soul it comes from our own sloth. For as to whether a thing happens or does not happen, we ourselves are the cause. As, for example, when desire has arisen, if you do not kindle the flame, the furnace is not ignited, if you do not give nourishment to the matter. B But the furnace is not ignited unless you curiously investigate beautiful faces, unless you have been too solicitous about another's beauty, unless you have ascended the theaters of iniquity. For unless you make the flesh fat with delights, unless you overwhelm your reason with wine, the flame is not excited, the furnace is not ignited, the beast does not grow more ferocious, the purity of thought is not cut off as if by monstrous winds.
Are these things, then, he says, sufficient for avoiding the flame of sin? These things alone are not sufficient, but it is necessary that other things also be added: assiduous prayers, the companionship of the holy, moderate fasting, a spare diet, necessary exercises; and before all other things, the fear of God, the future judgment, the intolerable punishments, the promises of good things. By all these you can bridle desire agitated by frenzy, and calm the sea moved by the waves. But you, O Lord, how long? 5. "Turn, O Lord, deliver my soul, save me for your mercy's sake." He constantly poses that "O Lord," as if bringing forward a kind of reason for grace and forgiveness; for this is our greatest hope: His ineffable clemency and kindness, and that He is by His very nature prone to forgive. However, that "How long" is not that of one bearing it grievously and annoyedly, but of one suffering and mourning, and not bearing the weight of temptations.
4. C "Turn, O Lord, deliver my soul." He sets down two things here—both to be Himself turned, and to deliver my soul. For it is striven for with the greatest effort by the righteous that He himself should be reconciled, be kind and propitious, and not turned away. For another thing follows upon this: namely, that the soul be saved; not as many men, and especially the more crass ones, who seek only one thing: that they might enjoy present prosperity. But not so they; but that they might attain the salvation of the soul, than which nothing is more ancient to them. 6. "For there is no one in death who is mindful of you; and in the infernal regions who shall confess to you?" See how many causes of salvation he brings forth. "For I am infirm," he says, "for my bones are troubled," for "I seek these things from the Lord," "For there is no one in death who is mindful of you." Not saying this—that our affairs are circumscribed by the bounds of the present life, far from it; for he knows the resurrection; but after we have departed from here, there is not given a place for repentance. For the rich man was confessing and was being led by repentance, but it profited him nothing, because the time had passed (Luke 16). The virgins also wanted to receive oil, but no one gave it to them (Matt. 25). He asks this here, therefore, as well: that he might wash away sins here, that he might be able to stand trustfully before the terrible tribunal. Then, teaching the listener that with the clemency of God it is necessary also for our own deeds to follow—(for even if we pretend weakness, if disturbance, if the goodness of God, if this very thing which he was saying, yet if our own deeds do not accompany these, it profits us nothing)—see what he subjoins. 7. "I have labored in my groaning; I will wash my bed through every night; with my tears I will bedew my couch."
He encourages to repentance. Let them hear who are humble and abject, what kind of repentance a king and one clothed in purple would show; let us hear, let us be pricked in heart. He did not labor only, but he labored groaning; he did not only weep, but he even washed his bed with tears, not for one or two or three days, but even each night; and he does not only speak of the past, but also of the future. For do not think that, having done these things once, he thereafter surrendered himself to rest and used relaxation; but he did this assiduously through his whole life, not like us, who, doing it for the most part for one day—nay, not even for one—surrender ourselves to laughter and pleasure and leisure. But not he; but he lived perpetually in tears. Let us also imitate this confession. For if we are unwilling to weep here, it will be altogether necessary to weep and wail there; there, indeed, uselessly; here, however, with profit; there with ignominy and disgrace; here most decorously and honorably. For why it is necessary that this be done, hear what Christ says: "There shall be wailing and gnashing of teeth" (Matt. 8:12). But not so those who weep here; but they shall attain great consolation. For "Blessed are those who mourn, for they shall receive consolation" (Matt. 5:5). "Woe to you who are rich, D for you receive your consolation" (Luke 6:24). Let them hear who have the beds of...
of the king was: nothing inlaid with gems, nothing overlaid with gold, but washed with tears. For him, the nights were not for rest, but nights of weeping and lamentation. Because many cares distracted him during the day, the time which everyone considers a time for relaxation, he made a time for confession, weeping all the more fervently then. For it is good to weep always, but especially at the time of the night, when no one prevents this marvelous pleasure, but it is available for whoever wishes it, with full freedom. Those who have had experience know what I am saying, how much joy these fountains of tears possess. These tears can extinguish the unquenchable fire, that river which is dragged before the tribunal. For this reason, Paul also wept for three years, night and day, correcting the B sufferings of others; but we—not even our own, but giving ourselves over to laughter and luxury—bury the night in deep sleep and debauchery. And some are fixed in a sleep like death; others keep a watch more grievous than death, pondering over interest, loans, and the plots of others at that time. But the sober do not; rather, they cultivate their own souls, using these tears as rain, and increasing the seeds of virtue. A bed in which such tears are received is inaccessible to every vice and sensuality. He who sheds such tears considers things on earth as nothing, but delivers his soul from every siege, and renders his mind brighter than the sun. And do not think that I am saying these things only to monks; for the exhortation is also for those in the world, and even more to these than to them; for these are they who most need the remedies of repentance. He who laments in such a way will arise having his soul in a better state, a tranquil harbor, casting out all passions; full of much joy, such a one will come in boldness to the house of God, and will converse with his neighbor with pleasure; for wrath does not lie within, desire does not burn, no love of money, no envy, nothing else of such things. For all these things, like wild beasts dwelling within, that groaning and those tears made to retreat. "My eye is troubled by anger." Do you see a soul that is contrite? Having spoken of repentance, he again speaks of the passions, the disturbance that is in the mind, the fear that is produced from the anger of God. C 5. By "eye" here, he means that of the soul, that discerning and rational faculty which the thought of one’s own sins is accustomed to disturb. Because he kept his transgressions before his eyes at all times, and pondered the anger of God, being in a state of nature, not living insensibly like the many, but anxious and trembling. Such disturbance is the mother of tranquility; such fear is the foundation of confidence. He who is thus disturbed casts out every storm: he who does not have his soul thus, will endure a grievous tossing. And as a ship without ballast, surrendered to the violence of wild winds, is quickly submerged, so too a soul living insensibly is subject to countless passions. Wherefore the blessed Paul, indicating this condition, said: "Who, having become past feeling, have given themselves over to licentiousness for the practice of all uncleanness in greediness" (Eph. 4:19). And as a pilot, as long as he is troubled by cares for those sailing, keeps everyone in calm, but if, having been freed from this, he sleeps, he brings about a great disturbance; so too is man: he who is anxious, trembling, and disturbed, keeps his own mind in peace; but he who gives himself over to the sleep of sloth makes his vessel go under. "I have grown old among all my enemies." What is, "I have grown old"? I have become weak, he says, by my enemies. For our life is one of struggle, and our life is filled with countless enemies, who also become stronger when we fall into sins. Therefore it is necessary to do everything to evade their grasps, and never to be reconciled to them: for this is for us the foundation of D the greatest security. Paul, signifying the phalanx of these enemies, said: "We do not have a struggle against blood and flesh, but against principalities, against powers, against the world-rulers of the darkness of this age" (Eph. 6:12). Since, therefore, the phalanx of the enemy is such, it is necessary to be armed always and continuously, and to flee the assaults of sins. For nothing is so accustomed to making one grow old as the nature of sin. Wherefore Paul, commanding us to rub away the aging that comes from this, said: "Do not be conformed to this age, but be transformed by the renewing of your mind" (Rom. 12:2). When, therefore, you are made old by sin, renew yourself by repentance. "Depart from me, all you who work iniquity, for the Lord has heard the voice of my weeping. The Lord has heard my supplication; the Lord has received my prayer." This, too, is no small path leading to virtue—to flee the wicked. This Christ, with such excess, also requires of us, so that he commands us to cut off even friends who are in the order of our most necessary members, when they scandalize us, and their association brings us some harm. For if, he says, your eye scandalizes you, pluck it out; and if your hand scandalizes you, cut it off, and cast it from you (Matt. 5:29, 30); not speaking of members, far from it; but of genuine friends, whose friendships must be dishonored, when there is neither profit for them nor for us, but harm. Having achieved this virtue, he did not only not seek such associations, but also exhorted them to depart from himself. 6. This is the fruit of repentance, this the gain of tears. For the mind thus contrite is caught by no attachment thereafter. Let us, too, do this; even if someone is wearing a diadem, but harms us, let us dishonor his friendship. For nothing is more contemptible than a man, even if he is ruling, when he lives in vice; just as nothing is more kingly than one in fetters, when he possesses virtue.
EXPOSITION ON PSALM VII
A ...the Lord heard the voice of my weeping. He did not say, "He heard my voice," simply, but "the voice of my weeping." You see how he brings it forth lavishly and copiously—both the voice and the weeping; calling "voice" here not the intensity of the cry, but the affection of the mind, and "weeping," not only that which flows from the eyes, but also that which flows from the soul. For he who introduces repentance and is heard by God, can easily attain also this good: to remove the company of the wicked. B 11. Let all my enemies be ashamed and troubled; let them be turned back, and very speedily ashamed. This prayer has the greatest utility—shame, I say, and retreat. For those who are running badly, if they be ashamed and retreat, will desist from wickedness. Just as if we see a man walking towards a precipice and steep places, we will restrain him from going further, saying, "Man, where are you being carried? A precipice will meet you right ahead"—so also here, he wishes the wicked to retreat. Just as a horse that is running madly, if one does not quickly rein it in, will quickly be destroyed. So also physicians, when a serpent's venom is creeping and spreading into the whole body, they stay it with great speed, lest it progresses further, cutting off its malignity. So let us also do, and let us repress the vice that is in us with the greatest speed, lest by proceeding further it increases the disease. For neglected wounds of sins often become greater, and the disease and infirmity do not halt even at the wounds, but often beget even an immortal death; just as if we had taken away small things from the beginning, great things would not follow. Consider. He who has exercised himself not to do injury, will not know how to fight; he who does not know how to fight, will also conduct himself rightly in friendship; he who conducts himself rightly in friendship, will not have an enemy; and he who has no enemy, but possesses love, will possess every virtue. Let us not neglect the former, therefore, lest evils grow into something greater. Judas, had he restrained the love of money, would not have come to sacrilege; had he compressed that, he would not have leapt forth to the pinnacle of evils, as they say. C And therefore Christ also suppresses not only fornication and adultery, but even the shameless gaze, pulling up the root from below, so that the vice may more easily be overcome. He used to do this also for the Jews, more crudely indeed, and as it were through enigmas; for He was speaking with those who were more carnal, yet He did it. How? He did not permit that there should be any connection between different kinds in beasts, He did not allow them to eat the blood of brutes, He did not permit to keep pledges after the evening, suppressing great evils through these—through the first indeed the coitus of males, through the second, murders, and through the third, cruelty and inhumanity. But now all things are done everywhere and quite impudently, and therefore all things are being turned upside down and carried off. When, therefore, you receive a small agitation of the mind, do not neglect it because it is small, but consider that which is nourished by it, that it begets the greatest evils. For after we see a little tow kindled in a house, we are troubled and move a tumult; for we do not attend to the beginning, but considering the end from the beginning, we are moved and we rush to extinguish the whole kiln. D Vice consumes the soul more vehemently than this fire. Therefore, it is necessary to prevent it. For if we are negligent, the correction will turn out more difficult. one might see this happen even on a ship, that the sailors are troubled, not when the sea is already overcoming them, but when they see that it is about to do so. Let us not, therefore, be slothful in small sins, but let us repress them with great vehemence, that we may be delivered from greater ones, and attain future goods, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, honor, and dominion, now and always, and to the ages of ages. Amen.
ON THE SEVENTH PSALM
A A Psalm of David, which he sang to the Lord concerning the words of Chusi, the son of Jemini.
2 O Lord my God, in thee I have hoped; save me from all those that persecute me, and deliver me.
a. It would have been desirable to have such an accurate knowledge of the Scriptures that we would not need a longer discourse for their instruction; but because some are occupied with worldly matters, and others are giving themselves over to sloth, they have not heard these things, and it is necessary to use a somewhat longer discourse, explaining the argument of the Psalm. But attend diligently. What, then, is the argument? A Psalm of David, which he sang to the Lord. Another: A Psalm for the ignorance of David. Another: The ignorance of David; and for Chusi, the Ethiopian, he says. But even so, the things said are obscure, because you are ignorant of the history. But since it is not right only to rebuke, but to teach, it is worth the effort to approach the narrative. Who, then, is this Chusi, the son of Jemini, and what are the words, for which David sang this song to God? From here on, it must be spoken, drawing the discourse from the beginning.
Absalom was the son of David, a youth incontinent and depraved; and having ejected his father from the kingdom, and from the house, and from the fatherland, he was holding all things in his stead, and he regarded or revered nothing—neither nature, nor upbringing, nor age, nor things that had come before; but he was, to say it once, cruel, immitigable, and a beast rather than a man, so that having broken through all these barriers, he insulted the very laws of nature, and filled all things with mobs and tumult; for then all things were being overturned—decrees of nature, reverence for men, piety and religion toward God, humanity and mercy, the recompense of food, and reverence for old age. For even if he did not wish to revere his father as one who had grown old; but even if he neglected his gray hair, as...