A to speak to my Lord; but I am dust and ashes.” Exod. iv, 10. — “Moses said to the Lord: I beseech you, O Lord, I am not eloquent, neither heretofore, nor since you have spoken to your servant: I am slow of speech, and slow of tongue.” I Reg. xxv, 24, 25. — “Abigail said to David: Upon me, my lord, let this iniquity be. Let your handmaid, I pray, speak in your ears, and hear the words of your handmaid. Let not my lord, I pray, set his heart upon this wicked man; and folly is with him.” Abbot Isaiah, Sermon 20. — Humility consists in this: that a person considers himself a sinner and that he does nothing good before God. The work of humility is silence, and not to measure oneself against anyone, nor to contend. B To be submissive is to keep one’s eyes cast down, to have one’s own death before one’s eyes, to guard oneself against lying, not to engage in vain talk, not to resist a superior, not to insist on one’s own words, to bear reproach, to hate rest, to apply oneself to labors, and to keep the soul vigilant. Brother, strive to carry out these precepts diligently, lest otherwise your soul become a dwelling place for every corrupt affection. Labor with a vigilant mind in each of these, lest you render the whole course of your life empty and fruitless.
TIT. VI. — On the arts and their inventors.
Gen. iv, 20, 21. — “Ada bore Jabel. He was the father of those who dwell in tents, and of herdsmen. And the name of his brother was Jubal. He was the one who revealed the psaltery and the harp. Sella also bore Thobel, and he was a hammerer, a worker in bronze and iron.” Gen. x, 9. — “Chus begot Nembroth; he began to be a giant on the earth, a hunter before the Lord.” Didymus. — The equestrian contest was first devised by Enyliostes, the son of Neptune. That same equestrian contest with chariots Dipolis C discovered. For Oenomaus was the first himself to complete such a contest with four-horse chariots. Now, the structure of the hippodrome and the circus is ordered toward the governance of the world—that is to say, of heaven, earth, and sea. Indeed, they declared the twelve gates to be the twelve houses of the zodiacal circle D which governs the earth and the sea and the fleeting course of human life; and the floor of the circus to be the earth; and the Euripus to be the Mediterranean sea; the turn which is toward the gates, the east; and the one toward the wedge, the west; and the seven spaces, the motion and course of the stars of which the Great Bear consists. Moreover, King Romulus, in honor of the sun and the four elements subject to it, namely earth, sea, air, and fire, when he first discovered the race of chariots in Rome...having discovered, he accomplished in the land of the west, that is to say of Italy, by four-horsed chariots—which is to say, on the earth, and on the sea, and in the fire, and in the air. And Romulus bestowed upon these same four elements these names: to the earth, the green part, which is grassy; to the sea, which is for the waters, the blue part, as being cerulean; to the fire, the red part, as being ruddy; and to the air, as white, he bestowed the name of white. A
LITTERA Υ
TIT. I. — De homine contumelioso.
Job 11, 12. — « Eos qui insolentia efferebantur, humiliavit. »
Job XL, 11. — « Omnem arrogantem humilia. »
Prov. — « Malus cum contumelia facit mala. »
Prov. xv, 25. — « Contumeliosorum domos disturbat Dominus. »
Prov. VI, 17. — « Oculi contumeliosi lingua injusta. »
Prov. XI, 2. — « Quocunque introierit contumelia, illic etiam ignominia. »
Prov. XVI, 19. — « Melior est vir placidus cum humilitate, quam qui dividit spolia cum contumelia. »
Isa. x, 33. — « Qui insolentia sublimes sunt, conterentur et humiliabuntur. »
S. Basil. — Quemadmodum echo in locis soli- B tariis, integra rursus ad loquentem revertitur; sic etiam contumeliæ ad conviciatorem redeunt. Vel, ut rectius loquar, vox quidem ipsa integra redditur: at maledicentia cum fenore redit.
S. Cyrilli. — Quidquid turpe et inhonestum est, neque illis congruens, qui probis operibus student, hoc contumelia est.
TITLE II. — On the abstemious.
Eccli. LXXXI, 14. — « Omnes bibentes aquam, traditi sunt ad mortem: et electa Libani omnia bibentia aquam: ipsi quoque descenderunt cum eo in infernum. »
I Tim. V, 21. — « Modico vino utere propter stomachum tuum, et frequentes tuas infirmitates. »
S. Basil. hom. de jejun. — Nemo hausta aqua crapulam contraxit. Nullius unquam caput condoluit, aqua praegravatum. Nemo alienis pedibuss opus habuit bibendae aquae assuescens. Nullius pedes fasciis astricti sunt: nullius manus inutiles redditae.
S. Greg. Naz. — Bibere vis? tibi scatet aqua, perenne poculum, potio temulentiae expers, laetitia.
TITLE III. — On sleep and wakefulness.
Eccli. V, 11. — « Dulcis somnus servi, sive multum, sive parum edat. »
Eccli. XXXI, 24. — « Somnus sanitas in intestino moderato. Cura vigiliarum accerset dormitationem: et cogitatus illarum aufert somnum. »
Prov. XXIII, 21. — « A Vestietur laceris pannosisque omnis somnolentus. »
S. Basil. — Give thanks, O man, to Him who releases us even against our will from the continuity of our labors through the benefit of sleep, and restores the vigor of our strength after a brief rest.
S. Greg. Nyss. De opif. hom. cap. 13. — To be held by deep slumber, with limbs so relaxed that space is afforded for absurd imaginations, prepares a daily death for those who sleep in this way.
Ibid. — Sleep relaxes the tension of wakefulness; wakefulness then tensely draws tight the relaxed spirit again. Neither of these remains in a perpetual state; rather, each yields to the other in turn; thus, nature surely restores itself by alternating cycles, so that, obtaining each of these in rotation, it may willingly migrate from the one to the other. For to be constantly strained in activity causes a certain rupture and tearing of the excessively stretched parts, and conversely, the perpetual relaxation of the body causes that which is constituted to fall and dissolve. But to touch upon each moderately and at the right time strengthens nature for its preservation; for indeed, through constant migration to opposites, it refreshes itself in both. In this way, therefore, having obtained a body tightened by wakefulness, it generates a relaxation of this tension through sleep, while it refreshes the sensory faculties, which have been intermitted for a time. For timely remission is necessary for the preservation of the body.
S. Chrysost. — Sleep is nothing other than a short and daily C death.
TIT. IV. — Concerning hypocrisy, and simulation, and feigned piety; and concerning those who devise such things.
Job XXXVI, 13. — « Hypocrites in heart foster wrath; and let their soul die in youth. »
S. Basil. Hom. de invid. — Do you not see what a great evil hypocrisy is? And indeed, it itself is a fruit of envy. For duplicity of character arises among many mostly from envy: when, namely, holding hatred in the depths of their hearts, they show a surface painted over with love and benevolence; not unlike, indeed, to hidden reef-rocks, which, though covered by a little water, bring unforeseen evil upon the unwary.
S. Greg. Naz. Orat. de bapt. — Contrive nothing crafty, nothing cunning against your own salvation. For even if we deceive others, we shall certainly not be able to do the same to ourselves; wherefore, to play at the ruin of our own selves is most slippery and insane.
Idem. Carm. de reb. suis. — I would rather, while I strive for what is right, be held to be vicious, D Than, indulging in vice, to shine with the reputation of a just man, And to be a lying sepulchre to ignorant mortals, Which, although it encloses inside stinking bodies, Yet shines outside with lime and pleasant color.
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S. Cyril. — He who studies to please men may indeed justly obtain their praises; but from God he shall certainly receive nothing at all.
Eusebius. — Many, one might say, have desired to occupy themselves with virtuous works. They have proposed to practice a holier mode of life, but have not been able to persist to the end. God has allowed them to perish for this reason, because for the sake of human favor they wear haircloth, go barefoot, and let their hair grow, displaying their achievements to men, wishing to be called holy, and to be worshipped by all as pious men. You see, therefore, their external appearance, and you think they do everything for the sake of God. But what their heart possesses, you are ignorant of. But God, who examines hearts and kidneys, knows their intent, and allows them to be forsaken and to fall, so that their counsels may become manifest. For those who enter upon a life of virtue for the sake of human favor, these are the ones who fall into error. But those who wish to practice rightly for God's sake are never forsaken by God, as the prophet said: "I have been young, and now am old; and I have not seen the righteous forsaken" (Ps. XXXVI, 25). For the righteous live forever, and their reward is with the Lord, and their expectation is with the Most High (Wis. V, 16). B Many monks, therefore, having been led astray, have turned to marriage, wrongly interpreting that saying of the Apostle: "If they do not restrain themselves, let them marry" (1 Cor. VII, 9). And they do not know that after the vows which have been made with God, it is no longer called marriage, but fornication. Let everyone, therefore, when he is able to bear the needs of the body, then at last take upon himself the yoke of discipline, and may he not fall into the subterranean depths of Hades. C
Title V. De filio sapiente.
Prov. X, 1. — "A wise son gladdens his father."
Prov. XVII, 21. — "A prudent son gladdens his mother."
Prov. V, 5, 4. — "The wise son is saved from heat. A disciplined son shall be wise."
Prov. XI, 19. — "A just son is born to life."
"Let your father and mother rejoice in you, and let her who bore you be glad."
Prov. XXIII, 25. — "A father is cheered by a man who loves wisdom."
Prov. IX, 12. — "My son, if you become wise for yourself, you shall be wise also for your neighbor."
Eccli. IV, 13. — "Better is a poor and wise boy than an old and foolish king."
The virtue of children is the glory of their fathers. D
Title VI. — On the foolish, wicked, and inept son.
Prov. — "To a deceitful son, there shall be nothing good."
Prov. XIV, 15. — "A foolish son brings grief to his mother. A lawless son becomes a scorching wind at harvest."
Prov. X, 10. — "A father is not gladdened by an undisciplined son."
Prov. XVII, 21. — "A foolish son mocks his mother." A Prov. XV, 20. — "A disobedient son shall be in destruction." Prov. XVII, 25. — "A foolish son is a provocation to his father, and grief to her that bore him." Prov. XXX, 1, 2. — "An evil generation curses its father, and does not bless its mother. An evil generation judges itself to be righteous. An evil generation has lofty eyes, and is lifted up by its eyelids." Eccli. XXII, 3. — "A father’s shame is an undisciplined son." Eccli. XLI, 9. — "The inheritance of the children of sinners shall perish, and with their seed there shall be continual reproach."
TIT. VII. — Concerning rain and showers; and that waters are drawn up from the earth into the heavens.
Job V, 10. — "Who gives rain upon the earth, who sends water upon the parts under the heavens." Psal. CXXXIV, 6. — "Everything that the Lord willed, he has done in heaven and on earth," etc. Amos V, 8. — "Who calls the water of the sea, and pours it out upon the face of the earth, the Lord God Almighty is his name."TIT. VIII. — Concerning health; and that it excels all things.
Eccli. XXX, 14. — "Better is a poor man who is healthy, than a rich man who is whipped in his body." S. Basil — Health and well-being are more excellent than any gold; and a firm and robust body is better than immense riches. S. Greg. Nyss. — Health is more delightful after having tasted the trial of ill health. Health is a common gift. Upon the arrival of health, pain is banished. B S. Clement. — It is indeed best always to enjoy perfect health: but it is also good to have recovered after sickness.TIT. IX. — Concerning suspicion; and that one must flee the occasions that generate evil suspicions.
II Cor. XI, 12. — "Give no occasion to them that seek occasion for suspicion." S. Ignat. — Let none of you have anything against his neighbor; do not give occasion to the Gentiles. Lest by the fault of a few foolish men, the multitude, which is endowed with divine virtue, be spoken against. CTIT. X. — Concerning promises and agreements; and that they ought to be fulfilled.
Num. — "The good thing that has gone forth from your mouth, do." Num. XXX, 2, 3. — "A man of the sons of Israel, if he vows a vow to the Lord, or swears an oath with a definition, or defines concerning his soul, he shall not profane his word: all things that have gone forth from his mouth, he shall perform." Deut. XXIII, 21. — "If you vow a vow to the Lord your God, you shall not be slow to repay it, D because the Lord your God seeking for it shall seekA from you; and there shall be sin in you. What has gone forth from your lips, keep, and do just as you vowed to your God, as you spoke with your mouth." Malach. II, 1. — "Cursed is he who had in his flock a male, and his vow is upon him, and he sacrifices weak things to the Lord." Eccli. V, 5. — "It is better not to vow, than to vow and not pay."
TIT. XI. — Regarding the proud, and the arrogant, and the boastful, and those studious of vainglory.
Levit. XXVI, 19. — "I will crush the arrogance of your pride." Num. XV, 30. — "The soul which shall do anything through pride, as well of the native-born as of the proselytes, B this one shall provoke God." Job VI, 24. — "The fear of the Lord shall fall upon you: and your boasting shall depart from you, like ash; but the body is of clay." Job XXIV, 23. — "When he has been weakened, let him not hope to be cured; but he shall fall by a great malady. For exaltation has afflicted many." Job XL, 11. — "Humble every arrogant person; extinguish the proud man: crush the impious suddenly, and fill his face with ignominy." Abd. 1, 4. — "If you are exalted as an eagle, and if you place your nest among the stars, thence I shall bring you down, says the Lord. Woe to him who says in his heart, Who shall bring me down to the earth?" Soph. III, 6. — "In destruction I have dragged down the proud: their corners I have laid waste." Isa. XIII, 11. — "I will destroy the injury of the wicked, C and I will humble the injury of the proud. And I will place the whole world..." Isa. X, 33. — "Behold, the sovereign Lord Sabaoth stirs up the glorious of the earth with force, and the lofty ones shall be crushed by arrogance, and the lofty shall fall by the sword." Evagrii. — It is a serious thing to think magnificently of oneself while doing small things; in every undertaking, indulging in reputation hinders the matter from being real. A proud thought shakes out virtue like a sieve. A spirit greedy for glory is a dry pit. A proud soul is an inn for robbers; and it hates the sound of knowledge. S. Nili. — Woe to the boaster: for when he has entered into the sepulcher, then he is taught who he might be. How do you seek the purity of the soul, D being held bound by the chains of pride? For you say that I desire to have a clean heart, and I find it full of dust and smoke. How is it possible, when fire is lurking in the straw and smoldering, for smoke not to be found and not to appear? I approve of you zealously pursuing benevolence, and pruning away the branches of greed; but I do not again approve, inasmuch as you take vainglory as a companion. For it is inconsistent to be free from one vice, and meanwhile to wish to serve and wait upon another passion.Opinion, as the view of the ancients holds, is the excision of progress; for he who feels arrogantly about himself does not brook correction. A Opinion is, by its nature, an impure thing.
TITLE XII. — On patience and long-suffering.
II Kings xvi, 11 — « David said: Let him alone to curse, for the Lord hath commanded him. If perhaps the Lord may look upon my humiliation, and render me good for this cursing. »
Psalm xxiv, 3 — « All that wait upon thee shall not be confounded. »
Psalm xxvii, 14 — « Do manfully, and let thy heart take courage, and wait thou for the Lord. »
Prov. xiv, 17-19 — « A wise man beareth much. A long-suffering man is great in prudence. » — « A long-suffering man shall appease contentions. »
Prov. xv, 18 — « A merciful man is long-suffering. »
Prov. xix, 11 — « I will bear the wrath of the Lord, because I have sinned against him. »
Micah vii, 9 — « The Lord is good to them that wait upon him in the day of tribulation. »
Nahum i, 7 — « If he make delay, wait for him: for coming he will come, and will not make delay. »
Soph. iii, 8 — « Wait for me, saith the Lord, in the day of my resurrection for a testimony: because my judgment is to the congregations of the Gentiles. »
Zach. vi, 14 — « It shall be a crown for them that wait, and for those useful to it. »
Isa. xxx, 18 — « Blessed are all they that abide in him. »
Isa. xl, 31 — « They that wait upon God shall change their strength, they shall take wings as eagles: they shall run, and shall not labor; they shall walk, and shall not faint. » C
Baruch iv, 25 — « My children, suffer patiently the wrath that is come upon you: for thy enemy hath persecuted thee, and thou shalt quickly see his destruction, and thou shalt get upon his neck. »
Lam. iii, 25 — « The Lord is good to them that wait for him. »
Eccli. i, 29, 30 — « A long-suffering man shall bear for a time, and afterwards joy shall be restored to him. For a time he shall hide his words, and the lips of many shall tell forth his wisdom. »
Eccli. ii, 1, 2 — « Son, when thou comest to the service of God, prepare thy soul for temptation. Humble thy heart, and endure; and make not haste in the time of trial. Cleave unto him, and depart not away, that thou mayest be increased in thy latter end. » D
Eccli. v, 13 — « In patience bring forth an answer. »
Matt. xxiv, 13 — « He that shall persevere to the end, he shall be saved. »
Luke xxi, 19 — « In your patience you shall possess your souls. »
Acts vii, 58, 59 — « They stoned Stephen, who was calling upon God and saying: Lord Jesus Christ, receive my spirit. And having bent his knees, he cried with a loud voice, saying: Lord, lay not this sin to their charge. And when he had said this, he fell asleep in the Lord. »
A II Cor. vi, 4-8. — "In all things approving ourselves as the ministers of God, in much patience, in tribulations, in necessities, in distresses, In stripes, in imprisonments, in seditions, in labours, in watchings, in fastings, In chastity, in knowledge, in longsuffering, in sweetness, in the Holy Ghost, in charity unfeigned, In the word of truth, in the power of God; by the armour of justice, on the right hand and on the left, By honour and dishonour."
Hebr. x, 36, 37. — "For patience is necessary for you, that, doing the will of God, you may receive the promise. For yet a little and a very little while, and he that is to come will come, and will not delay."
II Tim. ii, 11. — "A faithful saying: for if we be dead with him, we shall live also with him: If we suffer, we shall also reign with him: if we deny him, he will also deny us."
B S. Chrysost. — Nothing conciliates veneration as much as bearing injuries with an equal mind. And never fear temptation. For if you have a mind prepared, affliction causes you no detriment. For just as the furnace does not harm gold, so tribulation does not destroy the brave man. What does the furnace do? It renders the gold pure. What does affliction accomplish for him who bears it? It renders his patience even more sublime.
S. Basil. Hom. in Gord. mart. — Exchanges of this kind are ours with our Lord: that for the scourges which are inflicted on our bodies, a shining garment may bloom forth; for dishonour, crowns; for prison and bonds, paradise; and for condemnation with evildoers, the fellowship of angels.
C S. Nilus. — Study patience, by which we know the martyrs to have been trained.
TITLE XIII. — Regarding those who do not endure, but labor under faint-heartedness.
"He that is faint-hearted is exceedingly foolish." (Prov. xiv, 29).
"A faint-hearted man, who shall bear?" (Prov. xviii, 14).
"Woe to you who have lost patience. And what will you do when the Lord shall visit?" (Eccli. ii, 16).
D S. Basil. — If you are angry against him who reviled you, you have confirmed his reproaches. For what is more foolish than anger? But if you remain free from anger, you have confounded him by whom you were insulted, displaying modesty by your deed.
Idem, Hom. de ira. — It is therefore worth the effort, by the recollection of the best examples, to restrain the manic and disordered movement of the soul; consider how the blessed David meekly endured the drunken frenzy of Shimei. For he did not give space for anger to be stirred, transferring his thought to God, since "The Lord," he says, "commanded Shimei to curse David" (II Kings xvi, 10). Whence it came to pass that, hearing, "Man of blood, and wicked man," he was not enraged at him, but humbled himself, as if the abuse were happening to him according to his desert. And these two things remove from yourself, neither