Theodore Meliteniotes, Archdeacon of the Great Church

...having fallen from orthodoxy, but as healthy and distinguished by the privileges with which you say he was adorned by the Fathers. Now, however, you say that if the Pope is orthodox, everyone must obey him. But what does obedience entail, other than that the principal bishops should be subject to the Roman [bishop]? But as it appears, your own craftiness has forced you into a contradiction; for in order to cast the entire cause of the schism upon the Pope, as if he were erring in the faith, you concede to him even what you deny, provided only that he recant. But, O noble sir, by relying on the crumbling foundation of a false canon, which you claimed was that of the 630 Fathers—even if all later, to avoid contentions, requested the Pope to approve it, certainly not all were content with *that* [approval], nay, many were less than content—you have built a structure that is bound to fall. To wish to demolish the edifice of Christ with such machines as these is to fight against God, O hapless man, and to attempt the impossible. ^B You who foment schism, and with your diversity of rite wish to tear apart the indivisible body of the Church, see what kind of leaders, what masters you have. This is a deliberate depravity of soul, blindness, a danger of death to the soul: for you, the pit is eternal fire.

Nilus of Thessalonica, *Encomium of Gregory Palamas*, see in volume CLI.

CIRCA THE MIDDLE OF THE XIV CENTURY.

THEODORUS MELITENIOTA

NOTITIA

The Greek exposition of the Gospels by Theodorus Meliteniota exists at Rome in the Vatican Library, Gesnerus. Theodorus Meliteniotes has interpreted the Gospels in Greek; it exists as a manuscript in the Vatican library, Possevinus. I myself read the fourth book of his commentaries on these Gospels, the title of which was as follows: *Of the Great Sacellarius of the most holy Great Church of God, and master of masters, and archidiaconus Theodorus Meliteniota, commentary on the triple triad of the Gospel, which was made one out of four, book four.* His introduction is this: God who is in three persons and omnipotent, being invoked, receives [the work], and with the first book and the second, the third also of the present compilation, in which said compilation this is the goal for me, the Great Sacellarius of the most holy Great Church of God, and master of masters, and archidiaconus Theodorus Meliteniota, to interpret, as much as possible, every part of the holy Gospel book of the divine Luke, and to append to this [the] commentary, according to the time befitting the discourse, and those things which, having been omitted by [me] concerning other evangelists, were stated, to one who has made—as it were—one written work out of the [Gospel] holy by four, and has demonstrated the harmony of the divine evangelists in all things, and at the same time to divide the present treatise into a triple triad of books, and each of these again into a triple triad of discourses, and thus in some way to entitle the entire written work: *On the triple triad, expositions of the holy Gospel by the four.* The fourth book of the present compilation, taking its beginning, has the things that follow from the steps of the holy Matthew set forth according to the first

discourse of his, proceeding in this manner. By the help of God, who is one in three persons and also omnipotent, the third book of these commentaries reaches its conclusion, in which it is my purpose, as great sacellarius of the most holy Great Church of God, master of masters, and archdeacon Theodore Meliteniota, to expound the entire most holy Gospel of the divine Luke, as I am able, and to add to the exposition—at an appropriate time, however—the things that were spoken by the other evangelists and omitted by him, just as in a single composition of the Gospel, which is made from four, and the harmony of the divine evangelists demonstrated in all things. It is also my intention to divide the present work into a triad of three books, and again to divide each of the books into a triad of three discussions, and to set this title over the whole work: "A triad of three narrations of the holy Gospel, which has been made one from four." The fourth book of the work indeed begins from those things which follow from the words of Matthew in his first discussion in this manner: "Meliteniota therefore made one out of four Gospels, and expounded them in nine books, of which each was completed by nine discussions." It is a work that I myself have seen, learned, filled with divine teaching, and worthy to see the light of day. May God grant that the remaining eight books may not perish, to the grave detriment of the Christian republic! In the same library are held his *Astrologoumena*, or *Astrological* works. But at the royal palace in the city, there is his *Prooemium to Astronomy, from the first of the astronomical books. What is astronomy, and by whom discovered did it come to the Greeks?* And the proem to the first astronomical book on astronomy. What is astronomy, and from whom did it come to the Greeks? Nearby there is also his *First of the Three Astronomical Books, or Introduction to the Arithmetic*, the first of the three astronomical books, or introduction to the method of calculating. [P.] "Let God be the guide of every work and word," says one of the wise men of old. "Second, or interpretation and harmony of the arithmetic," the second, or interpretation and harmony of the calculation. [P.] "With God helping, who has made all this in wisdom, including man." "Third, or the arrangement of the arithmetic according to the Persians," the third, or description of the methods of calculation according to the Persians. [P.] "Of the blessed, omnipotent, holy, and life-originating Trinity." The same author pursues the argument of these books in the introduction to the third book in this manner: "Having set forth in the first of the three astronomical books the introduction to the arithmetic; and in the second having traversed, as far as possible with accuracy, the calculations of the mathematical and great composition, and having set forth along with them those that are ready at hand by way of examples, and having accurately demonstrated the harmony of these; here in the third, that is, the remaining one of those propounded, we have been led to rearrange the calculations of the Persian ready-at-hand canons, which have already been studied by others, yet which were in need of greater clarity, and especially because they were not edited according to their proper interpretation among the Greeks, which we shall attempt to set forth as clearly as we are able, and also we shall append the titles of the canons in accordance with our own." When we have described the introduction to the method of calculating in the first of the three astronomical books; and in the second have accurately digested, as we were able, the methods of calculating the great mathematical construction, together with those canons that are ready at hand disclosed by examples, and their harmony exquisitely shown; here in the third, which is the remaining one in this treatise, we are led to digest the calculations of the Persian easy-to-use canons, which were formerly worked out by others but are in need of greater explanation; and this especially because they were not translated into the Greek language as they should have been, which we shall strive to explain clearly to the best of our ability, and we shall also write out the descriptions of the canons, following our own.

There were not lacking those who would rail against him and speak ill of the work, to whom whosoever he was responded in the very prospect of the work:

MONITUM

(Mai, *Bibliotheca nova Patrum*, tom. VI, p. 449.)

^A We must return from Nicetas to the Theodores. Indeed, concerning Theodore Meliteniota, whom we are about to edit, Allatius in his *Diatriba*, no. 133, places him in the final age of Greek learning, making him a writer in the year of Christ 1361, under the Emperor John V Palaeologus. Yet not all things considered "new" are worse, as we find in all languages and peoples; and Allatius himself says that this work of Theodore, which we are soon to publish or rather to excerpt, is learned, filled with divine doctrine, and worthy to see the light. Moreover, this is a merit of Greek authors even of the lowest age, which is in a way singular, in that almost all of them wrote elegantly and correctly—Blemmydes, for instance, Gemistus, Planudes, Gaza, Demetrius Cydonius, Bessarion, and many others; while in the meantime our Latins showed a certain rudeness of writing, until, a little later, with letters once again polished among us, such a charm of the Latin language returned that there was no longer any need to envy the Greeks.

Therefore, this Theodore, endowed in abundance with exegetical knowledge and a wealth of eloquence, undertook to explain the four Gospels in a single series connected by himself, in a new genre of commentary; indeed, he arranged his work into nine volumes, each of which contained as many *dialexeis*, that is, discourses, which all together formed the vast sum of more than eighty discourses. But, in fact, of these nine volumes, only one is held in the Vatican Library of manuscripts, under number 684, which is the fourth of the aforementioned series, 360 folios in quarto, written on paper in a rather clear and correct hand. The scope and method of the entire work are set forth in that introduction which Allatius cited in his *Diatriba*, and which for some reason was preserved at the beginning of the fourth volume.

What was I to do? The mind truly desired to bring the whole work into the light and to bestow upon it all a Latin translation. But we cannot all do everything; for this one manuscript, if it were to be edited in Greek and Latin with the necessary apparatus, would consume more time than is reasonable, and would fill almost an entire volume of this new library. A decision had to be made to condense: and since the author concludes his individual discourses, after the manner of Chrysostom, with a moral peroration—eloquent, indeed, and very useful—we chose these moral parts of the work for publication. And the first six, for the sake of brevity, we set forth in Greek only; the three later ones, however, with a hurried pen, we have rendered into Latin as well, prefixing everywhere the titles which the author himself wrote in a preliminary syllabus; although these titles are necessarily shorter and do not offer a sufficiently worthy prelude to so eloquent a work. Therefore, new and studious readers will be able to assess, much better by themselves, the eloquence of our Theodore, worthy indeed of better ages.

^B However, this moved me especially, that I should not omit the long peroration of the eighth discourse, above the others, but indeed should accompany it with a Latin interpretation, because there a clear and excellent exposition of the faith is made, which the Greek Church, likewise with the Latin, professes regarding the mystery of the Most Holy Eucharist. For there are two chief errors of the heterodox in the West against the Eucharist; the prior of which denies transubstantiation, that is, the conversion of bread and wine into the body and blood of Christ; the other recognizes not the body of Christ, but rather its type or figure in the consecrated bread and wine. Truly, the former error paves the way for the latter; for if no conversion of substance is accomplished, and the bread and wine remain, where is the body of Christ, asserted in the Eucharist by so many testimonies of Holy Scripture and the Fathers? It follows, therefore, that nothing but a figure and representation of it is made in the performance of this mystery. Thus, the most precious document and gift of all divine charity towards us perishes and is utterly destroyed.

The leader of the first error in a certain way long ago (A.D. 1675) constituted himself John, the Anglican Prelate of Durham, by publishing a book with this unattractive title, *A History of Papal Transubstantiation*; as if this doctrine were merely papal, defined especially by Innocent III. But even the Greeks, and by name our Theodore, loudly proclaim this doctrine by their own mouth, and not a papal one. For what is called by us with the vigilant term "transubstantiated," that is evidently defined by Theodore, with the Greek Church, in the exact same sense as *μεταβάλλεσθαι*, *μεταποιεῖσθαι*, *μετασκευάζεσθαι*, *μεθίστασθαι*, *μεταστοιχειοῦσθαι*, *ποιεῖσθαι* or *γίνεσθαι* body and blood of Christ. These are the very words that will immediately occur to anyone reading Theodore.

The latter error likewise, concerning the type instead of the real thing, is exploded in most eloquent words by our Theodore, which it is enough to view with one's own eyes. Yet this revived fiction had also found a recent patron, a learned Anglican man; against whom a Catholic hero, with the most suitable support of the language and the Syriac Church, immediately appearing, carried off a splendid palm with the philosophers joyfully applauding. I said "revived fiction" because already in the ninth century of Christ, John Scotus Erigena had burned with the infamy of this error, for which he was struck down by a solemn sentence of councils and popes. Wherefore, in vain is the aforementioned Dunelmensis, who in chapter VII, n. 7 of his work, while admitting that Erigena had been condemned, as if he asserted that bread and wine in the Eucharist were mere signs, adds later that this was most foreign to his meaning and faith. Truly, however, this apology for Erigena is made by the Dunelmensis against all historical truth; which can be discovered in very many books, and certainly in Natalis Alexander, *Hist. saec. IX, dissert. XIV*, and also in the long letter of Peter de Marca in d'Achery, *Spicil. t. III*, p. 853. Indeed, in his Paschal poem too, which we have edited with others in the fifth volume of the *Classici AUCTORES*, we have tracked the traces of the same heresy.

mus. Moreover, in his manuscript paraphrase (of which we spoke in the preface to said volume) of the work of the Areopagite on the Heavenly Hierarchy, this depraved theologian extends his madness even more impudently near the end of the first Dionysian chapter, where there is a discussion concerning types and symbols. But indeed, ignoring the words of the murky Scotus, which would immediately be accused by the judgment of learned ears, it is better to listen to St. Cyril of Alexandria in a fragment of his commentary on Matthew, [contained in] Corderius p. 754: "He spoke demonstratively (therefore not figuratively): 'This is my body, and this is my blood'; so that you might not think the things seen are a type, but rather that by some ineffable power of the omnipotent God, the things brought forth are truly changed into the body and blood of Christ. And do not doubt that this is true, for He Himself says clearly, 'This is my body, this is my blood'; but receive the word of the Savior rather with faith; for being the Truth, He does not lie." What can Scotus hiss against the great Cyril, and others whom we shall name later? Why, to use the words of Ammianus, does a puppy bark from afar with rotten voices at a lion ranting with wild ferocity? Otherwise, the Dionysian paraphrase of Scotus is no slight work, whether you look at its bulk or the diligence of its composition; for it both corrects very many passages of his own already-edited translation of Dionysius, and expresses them in more exact words; so that that translation can no longer be reprinted without this paraphrase. He renders the Greek everywhere more diligently and according to the letter. He pours forth many things drawn deeply from philosophical and theological doctrines. He mentions his own books on leaf 18, and there he calls the phoenix a symbol of the resurrected Christ, as we actually see in Roman mosaics. Then on leaf 40: "It is given, he says, to be understood without doubt that the angels of God preside over all nations, and that they revealed visions to the prophets." I pass over very many theological definitions and dogmas. This is sufficient and passing matter concerning Scotus, which no sensible person would wish to drag toward pantheism.

OF THEODORE MELITENIOTES, GREAT SACELLARIUS OF THE MOST HOLY GREAT CHURCH OF GOD, AND MASTER OF MASTERS AND ARCHDEACON, THE FOURTH BOOK OF THE ENARRATIONS ON THE TRIPLE TRIAD OF THE HOLY GOSPEL WHICH IS MADE ONE FROM FOUR. FIRST DISCOURSE OF THE FOURTH BOOK. ETHICON OF THE FIRST DISCOURSE. That no one can harm a man endowed with virtue; and that he who lives in wickedness fears and dreads everyone. α'. Knowing these things, therefore, beloved, let us not only from the words of the Lord, but also from ancient narratives, emulate the workers of virtue, and let us flee the imitation of the wicked. For as the great and foolish power of virtue [is to be understood], who built his house upon the sand, etc., following those words which were copiously explained by Theodore, there follows a moral peroration.

^A and ineffable, so the weakness of evils is shown from many places. Come, therefore, before other histories, let us remember that which embraces the story of David and Saul. For David was harmed, and Saul harmed much. Which of them, then, became more wretched and pitiable? Was it not the one who did the harm? Let us observe: Saul had promised that if David defeated the alien, he would take him as his son-in-law and honor him with many favors. David defeated the alien; Saul, unmindful of his promise, not only refused to give him his daughter, but even attempted to kill him. Which, then, became stronger? Was it not [David], who, while Saul was being suffocated by melancholy and an evil spirit, shone brighter than the sun with his trophies, and especially with his piety toward God? Again, when the chorus of women, exalting David above Saul, cried out: "Saul in thousands, and David in ten thousands," was not Saul bitten by envy and, agitated by hatred and fear, plotting against David? And yet he, silently bearing all things, offered him blood-stained spoil. Saul afterwards often sought to kill David; he spared the enemy whom he had in his hands. Which was weaker, which was stronger? Not that one who refused to follow justice; but rightly and deservedly [David was stronger]—for the one had armored soldiers, but the other had justice, more powerful than myriads of armed men, as an ally and helper. ^B And therefore, he who was unjustly persecuted did not wish to take revenge, even though he might have done so justly. For he knew from prior events that it is not the one who inflicts injury, but the one who suffers injury, who is made stronger.

2. This comes to pass in bodies, and this in trees. But when this very person who had suffered the injury and had the strength [to retaliate] did harm to another, see how he became weaker. He harmed Uriah, and the order was shifted again; the weakness passed to the one who did the harm, and the power to the one who suffered it, and the dead Uriah overturned the house of David. And he himself, being king and surrounded by armed men, was of no avail; but Uriah, even though a common soldier, even though slain, turned all his affairs upside down. For by however much wickedness always shows its madness against virtue, by so much does it not only harm it not at all, but even makes it stronger by waging war against it. ^C For such is the power of virtue, that even in suffering such things, it prevails, and in being fought against, it emerges superior to those who fight. Let us join to David the ancient Abel. Was he not slain by Cain? But he who was slain is from that time until now glorified and crowned, and the series of so many years has not blotted out his memory; but he who slew and survived, from that time led a life more bitter than death, is up to this day branded with infamy and is afflicted with the reprobation of all. And these things he suffered in the present life; ^D but as for the things in the life to come, who could express them in speech, or conceive of them in thought? And what of Jacob? Was he not badly treated by Laban? Who, therefore, was more powerful: he who, when he had fallen into his hands, did not dare touch him, but was afraid and trembled; or he who, armed

without a soldier or an army, became more fearful to him than a myriad of kings? Is it not clear that it is the latter?

5. ^B Come, let us bring Elijah and Ahab into our midst, and by placing virtue and vice side by side, let us more accurately recognize the difference. For one, Elijah, built upon the rock of strength of purpose; whence he was also superior to all terrible things, being firm and unyielding, and preserving his soul inflexible against wickedness in temptations. The other, Ahab, built upon the sand—that is, upon the stability of his own resolve. Therefore, although he was a king, he feared and trembled before a prophet who possessed only a sheepskin.

Let us also remember the second Elijah, and Herod, son of Herod. The former, not receiving the onsets of temptations within himself at all, although he possessed nothing, rose up over the man who held power and caused Herod grief. The latter, however, having surrounded himself with a diadem and purple and infinite show, feared the one who was stripped of everything, and could not even see his severed sacred head without fear. For he had an active fear even after his death, for his soul was tormented and convinced by the memory that he himself had killed him; such is the strength of virtue, that it is mightier even after death than the living.

Therefore, even when John was living, those possessing many riches came to him saying, "What shall we do, Teacher?" Do you possess such great things, and yet you wish to learn the way of your prosperity from one who has nothing? The rich ^C from the poor? The men of war from one who does not even have a house? And just as Elijah of old, speaking with great boldness to all, said to the people: "How long will you limp on both your legs?" and to the king, "Have you found me, my enemy?" in the same way, John also, later manifesting the same boldness, cried out to the crowds, "Brood of vipers!" and to the ruler he said, "It is not lawful for you to have the wife of Philip your brother."

For each of these saw not only the diadem and the outward show of the king, but also the ragged garments with which his soul was clothed, extremely filthy and squalid, and being more miserable than any condemned prisoner; and seeing it as a captive and slave to its desires, he despised his rule. For he seemed to see the king as if upon a stage, and not in truth. For what is the benefit of outward abundance, when the inner things are in such poverty? And what is the harm of outward poverty, when such a great treasure is stored within? Did you see the rock, how strongly and firmly it stands, even if it is with poverty ^D and solitude? Did you see, likewise, the sand, even if it is with a kingdom and a multitude and power, how easily it falls, how it yields to adversities, how it is overthrown? For it makes those who pursue it more senseless than everything else.

4. Such, according to Elijah and John, obviously, were the apostles also; such, likewise, according to Ahab and the Herod of old, were those who...

were few and bound, manifesting the solidity of the rock, while the Jews, even though numerous and armed, manifested the weakness of sand. For they were saying: "What shall we do to these men?" You see: those living in poverty were not the ones being subjected and bound, but rather were the ones subjecting and binding. Could anything be more miserable than this? Do you subject others and yet be in need yourselves? And it seems quite true, because, having built everything upon sand, on that account they were weaker than all others. For this reason, they would say again: "What are you doing, seeking to bring upon yourselves the blood of this man?" Do you scourge, and yet do you feel fear? Do you summon, and yet do you tremble? Do you judge, and yet do you shake? So weak is malice. But the apostles were not like this; instead, how were they? "We cannot but speak the things which we have seen and heard." ^B Do you see a lofty soul? Do you see a rock mocking the waves? Do you see a house unshaken? And what is more wonderful: not only did they not become timid through these traps, but they even took on greater boldness and threw them into the midst of the struggle. For indeed, he who strikes the diamond is himself the one struck; and he who kicks against the goads is himself the one who is pierced and receives painful wounds; and he who plots against the virtuous is himself the one who is endangered. For malice becomes all the weaker to the degree that it is agitated against virtue. And just as fire, when surrounding a garment, does not quench the flame but destroys the garment, so he who harasses those endowed with virtue, and holds them and binds them, makes those individuals more illustrious, while causing himself to wither away. For the more the man who has lived justly suffers adversity, the stronger he has emerged. ^C For the more one honors philosophy, the stronger one becomes and superior to all. Just as, on the contrary, he who lives in wickedness, the more he prospers in the goods of the present, the weaker he becomes, not being able in the least to withstand the rain and the winds; wherefore he also experiences a huge fall, not only falling away from eternal life according to the Savior’s decree, but also, in this present life, leading a existence more miserable than all others, living as it were in continuous dejection, fears, anxieties, and struggles. Consequently, also some wise man, alluding to this, said: "The ungodly flees when no one is pursuing." For such men fear even shadows; they suspect their friends, their enemies, their servants, those who know them, and those who do not; and before that final judgment, they pay their ultimate penalty right here. ^D All of which Christ, demonstrating, said: "And great was the fall of it," concluding these beautiful admonitions at a fitting end, and persuading even the most hardened unbelievers to flee from wickedness even because of the things of the present. For if the discourse about future things is indeed greater, yet this one is more capable of holding back and leading away the duller-witted from wickedness; therefore He did not cease until this also became a new aid for them.

5. Knowing, therefore, brethren, all these things—both the things present and the things to come—we count them blessed, as is fitting, and we deem those to be worthy of emulation who are always looking toward piety, even if they are shackled by countless

^A chains and dwell in a dungeon, even if they are enslaved to the unworthy, even if they are beggars, even if they are gouged, even if they are burned, and even if their bodies are consumed bit by bit, or if they suffer any other terrible thing. Let us weep and wail for those who live in licentiousness and wickedness and in the deepest evils, even if they enjoy the honor of all, and are encircled by diadem and purple, having ascended the royal throne itself, even if they rule over the entire inhabited world. For there is nothing truly more miserable than a soul in such a state, even if it has the entire inhabited world subject to it. For what is the benefit of being wealthy in riches, when one is poorer than all in virtue? And what is the gain of ruling over so many things, when one is unable to overcome oneself and one's own passions? Let us not, therefore, merely admire the virtuous and revile those who live in wickedness, but with all our strength let us flee from wickedness, and with all our might let us pursue every ^B form of virtue, as we ought, throughout our whole life, so that we may not labor in vain nor at random, but that we may also enjoy security here and share in the glory there, which may we all attain by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom to the Father be glory together with the most holy Spirit, now and ever, and unto the ages of ages. Amen.

SECOND ETHICAL DISCOURSE

That virtue is neither difficult nor laborious, if we desire to live according to it.

^C 1. Thus, indeed, Christ bears great witness to John, and sets Himself before him; but John, who was such a one according to the Lord’s declaration, demonstrates to us, more than all other men, what man is, and how great is the nobility of our nature, and of how much virtue this animal is capable. For John stands, from the time he came into being, always defending the Lord with a clear voice against all those who find fault with our constitution, and demonstrating most capably that the distance between angels and humans is not great, if we are willing to pay attention to ourselves. For he did not partake of a different nature, nor did he share in another soul, nor did he dwell in another world, but was nourished in the same earth ^D and place and by the same laws and customs; and as one of our own kind, hindered by the same passions, he surpassed all men who have existed since man came into being. And just as a corpse might be motionless toward a corpse, so, with the precision of nature, he lulled the impulses to sleep; he never suffered anything human, having guided his nature with a robust reason and having overcome all the unruly impulses, and having mocked all the prosperity of the present life, in that he was intently fixed upon the only true glory.

2. Therefore, let no one say that virtue is diffi

difficult, when he considers the Baptist, and with him those who from his time until now have lived beautifully in the mountains in peace, having left behind houses, and wives, and all worldly cares, and having cast themselves out of the world, and girded themselves with sackcloth, and strewed ashes beneath them, and having hung iron collars from their necks, and shutting themselves up in a small cell, and not even stopping there, but furthermore afflicting themselves with fasts and continuous hunger, and having embraced a life that is truly hard and rugged for the sake of the kingdom of heaven. ^A For if we wish, it is possible for us, just as for them, to rise up from the earth and ascend toward heaven, not by place, but by manner and by resolve. For if we accomplish arts that surpass the majority of people, with much greater reason does not this [virtue] require so much labor? For tell me, what is more difficult than to walk upon a rope stretched aloft as if it were a flat surface, and while walking upon it, to dress and undress as if one were sitting on a couch? Or tell me, what is more difficult than to hold a pole upon one's forehead, and then, having placed a child upon it, to perform countless tricks and delight the spectators? Does it not seem to us so horrific a thing that we do not even wish to look at it, but rather fear and tremble at the very sight of it? Virtue ^B is therefore easier than all these things, if we wish it, as is the ascent to heaven itself.

3. And let no one say to me, "I wish, but I cannot." For if, when we desire to become involved in some matter, we are not content with merely wishing, but we also engage with the matter, then with much greater reason, when we wish to ascend to heaven, shall we need practical virtue. And again, let no one accuse anyone else, as if he were hindering him in the labors of virtue, but let him attribute everything to his own sloth. And why do I speak of someone else? Let no one think that even the devil himself is capable of hindering the path that leads to virtue. But he deceives and trips up the slothful; he does not hinder or use violence. And this ^C the very experience of things demonstrates: that when we wish to be sober-minded, we show such great labor that, even though there be many who entice us toward the path of wickedness, we do not desist from our purpose, but having become harder than any adamant, we stop our ears against those who counsel perverse things; yet when we are slothful, even with no one persuading or tripping us up, we are moved from within and are carried toward wickedness. For in truth, even if we wish to be sober-minded, even if there be ten thousand pulling us toward wickedness, nothing can adulterate our zeal; and if we decline again into sloth, we are harmed by whoever happens to be near; since no one is by nature good or evil, but it lies in our own resolve, as we are masters of ourselves, to be evil by using our own sloth and betraying our own salvation, and rendering ourselves destitute of the favor from God; ^D but to be good by our own zeal, being able to perform the works of virtue with grace from above. Whence it is also very absurd that man should possess such skill—bending irrational creatures toward human nobility, changing parrots and magpies, teaching them to express the human voice and doing violence to the power of nature, rendering lions tame and leading them through the forum—but that he himself should be fiercer than wolves.

^A It betrays the virtue of nature and the nobility which it received from God; and, what is more difficult to understand, it gathers into its own soul the evils of many irrational creatures. For whereas each of the irrational animals possesses one defect, in the wicked man it is not so; for man often possesses not just one defect, but gathers the evils of many irrational creatures into his own soul.

4. Therefore, let us not consider whether we have the soul of a human, ^B but whether we are humans in our frame of mind—since we are lords over the irrational animals, yet are slaves to the irrational passions within us. How then are we called humans, when we do not have the badge of our royal dignity? Let us consider in whose image we have been made, and let us not be brought down to the lowliness of the irrational animals. For if we wish to learn that God has implanted in nature the laws that distinguish what is good and what is evil, having created us in His own image and likeness, let us question our own conduct: how it is that all those who commit evils flee the very name of evils? The adulterer commits adultery, ^C but if he is called an adulterer, he is ashamed. Let someone say to one who is admittedly an adulterer, "Adulterer!"—and the man who doers the deed is pleased, but hearing the name is ashamed. Let someone say to the perjurer, "Perjurer!"—and he takes the naming of his own deeds as an insult. If, therefore, he considers the sin to be good, why does he flee the name of it? But let someone say to the wise man, "Wise!"—and he is pleased with the deed, nor is he ashamed of the name. Let someone call the just man "Just!"—and he is crowned by his deed and takes glory in the title. And even if he prudently refuses the title, in his mind he nevertheless accepts the good reputation; and one will never find anyone who, appearing evil in his very countenance, does not borrow the form of virtue. And how? Let us hear: the liar, not confessing the lie, lies, but deceives by pretending to be truthful. The deceitful man does not show his deceit, but displays friendship ^D and works out his wickedness. When the slanderer enters the courtroom, he does not go in by confessing what he is, but by assuming the guise of a witness to truth, he shows through the lie the witness of his own malice. But even our soul, though it may be steeped in evils, embraces the name of "good."

5. For many rulers, often breathing out greed and thinking of nothing else but rapacity and injustice, are persuaded by some people either to release a poor man from his present necessity, or to forgive some part of a debt, or not to defend those who have caused—or are thought to have caused—trouble. And he who comes to perform a good embassy before a powerful and wicked man does not begin straightaway with the truth and tell him what he is, but prefaces it with the name of virtue: "You are a good man," he says, "your name is celebrated, everyone sings of your noble deeds," and attaching many such things so that the man might be softened by the good address and cease from his malice. See how malice is overcome by

^A expressions of the virtue of the good. No worthless person wishes to be called worthless; for nature embraces its own, even if choice selects the contrary. So great a good is virtue, and such is its exercise, that it is a precious possession for the one who has it, and a most pleasant spectacle for those who encounter it.

6. Therefore, since we have received from nature many incentives drawing us toward virtue, let us not be sluggish, nor shrink back, nor avoid virtue as if it were laborious, but let us choose it, possessing the gain that comes with much pleasure. Let us distance ourselves from the earth; let us look up toward heaven. Let us take hold of that which leads thither; let us traverse this road with great zeal, and let us attend to ourselves at all times, lest by losing heart even a little we perish. For just as in the theaters those who practice ascending and descending on a rope stretched from below to above, if they glance away even a little, are turned aside and carried down and perish, so too those who walk the spiritual path, if they become slightly negligent, are dashed down. For that road of the rope is indeed much narrower, ^B straighter, and steeper, and much higher, because of the greatness of virtue and its lofty dignity, and because it is exceedingly intense and very great; for the aforementioned journey ends up in heaven itself. And then our steps will be more perilous, when we are up high and at the very summit. For to those who stand at heights, there is great trembling, and only one safety remains: not to look down, nor to gaze at the earth. For much vertigo, and that dangerous, occurs from that. So that we may avoid this experience, while practicing virtue, let us forget what is behind and strain toward what is before, hastening to reach the highest point of desirable things; which may it be granted that we all attain by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, ^C together with the all-holy Spirit, now and ever, and unto the ages of ages. Amen.

THIRD ETHICAL DISCOURSE

That we must obtain spiritual ears from God; and having received these, we must listen in all things to the physicians of our souls, which are in need of spiritual healing.

1. Therefore, let us pray to be given ears by God for the sake of hearing, which the Scripture speaks of, that is, ears that are intelligible and capable of hearing the word, so as to apply ourselves well to what is said; and having acquired these, let us listen in all things to Christ himself and to the ministers of Christ, to the physician of souls and bodies, now that we are ailing in our soul, so that, having risen from malice, we may depart from here whole. For it is truly absurd, when our bodies are sick, to call for physicians ^D and obey the laws of the art, and even if they say that the medicine is prepared at great cost, to yield immediately and obey whatever they enjoin and pay...

the wages for these commands; but as for the soul, when it is in a bad state, to neglect it entirely and neither bring in a physician, nor spend money, nor bring any other effort to bear, nor attend to the words by which we might be delivered from the disease, but rather, as if it were some wretched slave or an enemy and foe lying there, so to despise it and have no care for it? For just as there are physicians of bodies, so also there are of souls; and just as we obey those when the body is in a bad state, so we must by all means listen to these when our soul is sick; for it is not possible in any other way for us to be delivered from the passions of the soul. ^B

2. When, therefore, we are sick in soul—or rather, there is no time when we are not sick—let us show our infirm soul to the Master Christ, before all else, who heals every disease and every infirmity; let us introduce his disciples, the wondrous physicians, and with them the prophets; and sitting down with them, let us hear from them what must be done for the healing of our sick soul. They will speak entirely, and they will conceal nothing; for they always speak through the Scriptures. But does she not pay attention, gripped by a fever? Let us force her, let us arouse her reason concerning why it is necessary to spend goods upon these physicians. For they do not ask for a fee for themselves, nor in times of necessity do they demand that we spend anything on the medicines which they prepare, except by way of alms. Furthermore, they even add to our store; for when, for example, they command us to refrain from what is superfluous and irrational, they free us from expenses; when they command us to abstain from drunkenness, they make us wealthier. Have you seen the art of physicians bringing wealth along with health? Let us therefore sit down with them, let us hear these commands they enjoin, having acquired spiritual ears to listen, and let us learn from them the nature of our disease, such as we often see to be the love of money and greed, just as those who have a fever desire cold things; let us hear then what they advise. For just as our bodily physician says, "If you indulge a great desire, you will undergo such and such things," in the same way also Paul: "But those who desire to be rich fall into temptation and into foolish and harmful desires, which plunge men into ruin and destruction." But we are weak. Let us hear him again as he says: "Yet a little while, and he who is coming will come and will not delay." The Lord is near; do not worry about anything; and again: "The form of this world is passing away."

3. For he not only enjoins, but also consoles as a physician; and thus he also diverts our desire. "Do you wish to be rich?" he says; "be rich in good works." "Do you desire to treasure up?" I do not hinder it at all; only let it be done in the heavens. And just as the physician says that cold is harmful, so also he, more briefly, since he cares to be concise, and much more clearly and powerfully: "The root of all evils is the love of money." What then must we use? He also says this: sufficiency in place of abundance, for godliness with contentment is great gain. But if...

anyone is distressed, and desires more, and is not yet prepared to cast away all worldly frills, he speaks also to one who is sick in this way, and how it is necessary for such people to use them: that those who rejoice in possessions should be as if they did not rejoice; those who have, as if they did not hold them; those who use this world, as if they did not misuse it. ^A Do you see what he commands?

4. Do you wish that we introduce another physician to this? It seems so to me; for these are not like the physicians of the body, who, often rivaling one another, have caused the sick to sink. But not these; for they look to the health of those who are suffering, not to their own glory. Let us not, therefore, fear their multitude. One Master, Christ, speaks in all of them. Let us see another one enter, and speaking harsh things about this disease, composing the teaching of Christ, who explains, "You cannot serve God and mammon." Yes, he says, and how will these things be? How will our ^B greed cease? From this source, too, can you learn it; and how will we know? Let us hear him saying this as well: "Do not lay up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal." Do you see how he leads one away from the place, from those things that cause harm, away from this greed of the world, and fastens [the heart] to heaven, where nothing perishes? For if you transfer your riches there, he says, where neither moth nor rust destroys, and neither thieves break in and steal, you will drive out this disease also, and you will establish the soul in the greatest security.

5. But after these things he brings forward an example, through which he disciplines us. For just as a physician, fearing for the sick man, says, "So-and-so ^C perished from using something cold," so he also introduces the rich man who is laboring and desiring life and health, but is unable to attain them because he longs for abundance, but goes away defeated. In the very same way he also shows us another rich man with him: another evangelist [shows] the man being roasted, not even owning a drop [of water]. Then, showing that the commands are easy, he says, "Look at the birds of the air," and the rest. ^D Being condescending, he does not allow even the rich to despair; for "the things impossible with men are possible with God," he says. For even if one is rich, the physician can heal him. For it is not wealth that destroys, but the servitude to possessions and the appetite for abundance. And how is it possible for a rich man to be saved? By having his things common with the needy, as Job was, and by banishing from the soul the desire for more, and by nowhere exceeding the need that is necessary; he shows us also this very publican, who was greatly seized by the fever of greed, quickly freed from this fever. For what is more given to trade than a publican? Yet nevertheless he became one without possession, a poor man, for he obeyed the laws of the physician; for Christ also had disciples who were afflicted with the same diseases as we are, and he heals them quickly; and before...

^A he demonstrates each of them to us, so that we might not despair. See, then, this tax collector.

6. Consider again another chief tax collector according to another evangelist, who, being a chief tax collector, promised to give fourfold for what he had seized and to give half of all he possessed to the poor, so that he might receive Jesus. ^B But are you burning and do you intensely desire riches? Take the goods of all men as your own; for I give to you more than what you seek, he says, opening to you the houses of the rich throughout the world. For whoever has left father or mother or fields or house shall receive a hundredfold. And you will not only receive the enjoyment of more things, but you will also completely do away with this bitter thirst of greed, and you will bear all things easily, not only not desiring more, but often not even desiring necessities. Thus Paul hungers, and boasts more than if he were eating, since, as an athlete both fighting and being crowned, he would not choose to give up and be in idleness; or as a sailor having undertaken the labors of the sea would not desire to be in inactivity afterward. ^C And so, let us taste as we ought the spiritual fruits; furthermore, let us not consider these present things to be anything at all, being captured by the desire for future things like some very beautiful drunkenness. Let us taste, then, by listening to our spiritual physicians, having received from God spiritual ears to hear, so that we may be delivered from the din of present things and attain to future eternal goods, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the all-holy Spirit, now and always, and to the ages of ages. Amen.

ETHICON OF THE FOURTH SERMON

That it is a great detriment to be ignorant of the Scriptures. And that the members of virtue are more beautiful than any fair body. And what these are. And that the apostles are perfect images of virtue. And that nothing hinders us, if we so wish, from becoming equal to the apostles.

1. Let us hear, therefore, those of us who neglect the reading of the divinely inspired Scriptures, how great a loss we undergo, how great a poverty. For when shall we receive the governing of action if we do not know the very laws according to which we ought to govern? ^D But the wealthy, who are ever desiring goods, constantly shake out their garments so that they might not be moth-eaten; but we, seeing forgetfulness—which devours our soul—to be a worm more dangerous than those, do not approach the sacred books by which the enlightened soul is adorned? Do we not drive away the damage from forgetfulness? Do we not adorn our soul with erudition, [alt-version omitted] ... note: the final Latin fragment "Ideo... ethicon" belongs to a previous section apparatus omitted per instructions

^A modesty, and the fear rooted in God, and with prayers and almsgivings, and with concord towards one another? Having the apostles and the prophets cleansing us by their teachings, scraping away the old age of sin, and introducing the prime of youth, casting out every spot, every wrinkle, every stain from our soul, and implanting in it an ineffable beauty, and one by far superior to the measure of the body’s beauty. For the beauty of the body fades with sickness, is corrupted by the passage of time, is extinguished by old age, and is entirely destroyed when death supervenes. But the form of the soul cannot be rendered inferior by sickness, by time, by old age, by death, or by any other such thing; rather, it remains ^B perpetually flourishing. And that beauty of the body often calls those who look at it to licentiousness, but the beauty of the soul draws God Himself to love it, according to that which the Prophet says when addressing the Church, which is the entire fullness of our faith: "Hear, O daughter, and see, and incline your ear; and the King will desire your beauty." Despising this beauty, we miserably fail to adorn our soul, as I said. We do not continuously inspect the image of virtue, nor do we learn its members and its head; for it indeed has a head and members more shapely and beautiful than any fair body.

^B 2. What, then, is the head of virtue? It is humility; for this reason Christ also begins from it, saying: "Blessed are the poor in spirit." This head has neither hair nor tresses, but such a beauty as to attract God. "For upon whom shall I look," He says, "if not upon the meek and peaceable, and the one who trembles at my words?" And again: "My eyes are upon the meek of the earth." And again: "The Lord is near to those who are broken in heart, and he will save the humble in spirit." This head, instead of hairs and tresses, brings to God well-pleasing sacrifices; it is a golden altar and a spiritual sanctuary. "For a sacrifice to God is a broken spirit." This is the mother of wisdom: if one has this, he will have the rest. You have seen a head such as you have never seen. Do you wish also to see the face, or rather to learn of it? Learn, therefore, first of its color, which is red and flourishing ^C and possesses great grace. And learn from where it is derived. From where, then, is it derived? From shame and blushing; for this reason someone says: "Grace shall go before a modest person." This also pours much beauty upon the other members; even if you mix countless colors, you will not produce such beauty. But if you wish to see the eyes, behold them traced with modesty and prudence and with precision. Therefore they are so beautiful and sharp-sighted as to see the Lord Himself. "For blessed," He says, "are the pure in heart, for they shall see God." And its mouth is wisdom and understanding, and the knowing of spiritual canticles. But the heart is experience of the Scriptures, and the examination of exact dogmas, ^D and humanity and goodness; and just as you cannot live without the former, so you cannot be saved without the latter, for thence are all beautiful things born.

^A It has too, as it were, its feet and hands, which are the demonstrations of good works; its courage is a breast of gold and harder than adamant; and all things are sooner lost than this breast is broken. ^B But the spirit that is in the brain and the heart is charity.

3. Do you wish that I should show you the image even in the works themselves? Turn your mind to this very evangelist, I mean Matthew; and although we do not possess his entire life written down, yet from a few things we can see his image shining forth. That he was humble and contrite, hear according to the Gospel, as he calls himself a publican; that he was merciful, see him stripped of all and following Christ; that he was pious, it is evident from his doctrines; and his intelligence, by which he composed the Gospel, you can easily see, as well as his charity: for he cared for the whole world; and you see the proof of his good works by the throne upon which he is to sit; and deduce his courage from the fact that he returned joyfully from the face of the council—such a living image of virtue we find in every one of the other apostles. For it was not miracles that made them great and wonderful, ^C but the virtues of the soul. For many, casting out demons, because they practiced iniquity, did not become wonderful, but were even punished; but these men, despising wealth, spurning glory, and being delivered from the affairs of life, were thereby made more wonderful; but if they had not possessed these things, but had been slaves to their passions, even if they had raised countless dead, they would not only have profited nothing, but would have been seen as impostors. Thus life is everywhere resplendent, attracting the grace of the spirit.

4. What miracle did John perform, that he captivated such a multitude? ^D For that he performed no miracle, hear the evangelist saying that John did no sign. Whence then did Elias become famous? Was it not from his boldness toward the king? Was it not from his zeal for God? Was it not from his poverty? Was it not from his sheepskin and his cave and the mountains? For it was after all these things that he performed signs. And Job, what sign did the devil see him doing that he was astonished? A sign none at all, but he exhibited a life shining and patience harder than adamant. What sign did David perform while still a youth, so that God should say: "I have found David the son of Jesse, a man after my own heart"? And Abraham, and Isaac, and Jacob, what dead man did they raise? What leper did they cleanse? Do you not know that miracles, unless we are wise, often do harm? Thus many of the Corinthians were separated from one another; thus many of the Romans fell into despair; thus Simon was cast out; thus he who desired to follow Christ was dissuaded, hearing that foxes have dens.

and the birds of the air have nests, but the Son of Man has nowhere to lay his head ^A: for each of these, one desiring wealth and another glory, fell away from the things resulting from signs; but the care of one’s life and the love of virtue not only do not beget such a desire, but they also destroy it where it already exists.

5. And the Lord Himself, when He was giving laws to His own disciples, what did He say? "Do signs, that men may see them?" By no means. But what? "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." And to Peter, He did not say, "If you love me, perform signs," but, "Feed my sheep." And everywhere, when He honored him ^B above the others together with James and John, why, I ask, did He honor him above the others? Because of signs? And all of them similarly healed lepers and raised the dead; for He gave this power to all alike. From where, then, did they have more? From the virtue of the soul. You see that everywhere there is a need for the care of life, and for the demonstration through works; "For by their fruits," He says, "you shall know them." But by what is our life established? Is it by the demonstration of signs, or by the exactness of the best conduct? It is evident that it is the latter; and signs derive the occasions for them from this, and to this the end concludes. ^C For when one is drawn to an excellent life, he receives this grace, and he who receives the grace receives it for this reason: that he might correct the life of others. Since even Christ performed those wondrous deeds for this reason, so that, appearing worthy of belief thereby and drawing men to Himself, He might introduce virtue into their life; for this reason, He exerted greater zeal for this. For He was not content with signs alone, but He also threatened hell, and proclaimed the kingdom, and gave those extraordinary laws, and did everything for this purpose: that He might make men equal to angels. And why do I say that Christ did everything ^D for the sake of this? For if someone granted to you, I ask, to raise the dead in His name, or to die for His name, which would you receive more gladly? Is it not evident that it is the latter? And yet the one is a sign, and the other is a work. But if someone were to propose to you to make grass into gold, or to be able to despise all wealth as if it were grass, would you not choose this more gladly? And very reasonably; for this would attract men most of all. For if they saw grass turned into gold, they would desire themselves to receive this power, as Simon did, and the love of wealth would be increased in them; but if they saw everyone despising gold as if it were grass, they would entirely be freed from that disease.

6. Do you see what is able to be of more benefit? By life, I do not now mean if you should fast, nor if you should don sackcloth and ashes, but if you should despise wealth, as it is right to despise it, if you should philosophize according to

^A the highest philosophy, if you give your bread to the hungry, if you master your anger, if you cast out vain glory, if you root out envy. Thus did Christ Himself instruct us: "Learn from me," He said, "for I am meek and humble of heart." He did not say, "I have fasted," although He might have spoken of the forty days; but He did not say this, but rather, "I am meek and humble of heart." And again, when sending the disciples to preach, He did not say, "Fast," but "Eat all that is set before you." Regarding wealth, however, He surely exercised great care to dissuade them, saying, "Do not possess gold, nor silver, nor copper in your belts." And I say this, not condemning fasting—far be it, for I praise it highly—but grieving for your sakes, because you neglect all other forms of virtue and think that this alone is sufficient for our salvation, though it holds the final place in the order of virtue. For the greatest [virtues] are love, self-sufficiency, and almsgiving, which even surpasses virginity; for without virginity it is possible to see the kingdom, but without almsgiving it is impossible. The five virgins show this, for this is the sum of the necessary and chief things: we have not without cause named it the heart of virtue.

7. Therefore, if we wish, we can also, by looking to the image of virtue in each of the apostles, and by attending diligently to the Divine Scriptures, through which the soul is adorned and illuminated, fall short of them in nothing. ^C For were they angels? Did they descend from heaven? Were they not partakers of the same nature as we? Were they not raised in cities? Did they not use the same things? Did they not ply manual trades? Yet they became wondrous and truly more than wondrous, having practiced every path of virtue and having become an exemplar to all for salvation, and thus destroying the power of the devil, cutting his nerves, crushing his head, dissolving his tyranny, and scattering his army. And this they showed to be a miracle greater than all other miracles, and most truly so; for the devil suffers when he is cast out of a body, inasmuch as he is a malevolent power who delights in the punishment and destruction of men; but he suffers much more when he sees a soul delivered from sins. ^D For indeed, the great power of the demon is sin, as being produced by him who has fled from virtue. On account of this, Christ died, that He might destroy it; for this brought in death, and through this, things above were brought below. If, therefore, we too, separating ourselves from all things that pertain to this life, offer ourselves to Christ, and by imitating the life of the apostles we become, like them, scribes taught in the kingdom of heaven, then let us become learned in the law regarding the evangelical and new doctrine of Christ, by knowing it diligently and conducting ourselves according to it, and in this present life we shall shine like the apostles, and in the future

we shall inherit eternal life; may it be our lot to obtain this, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom, together with the all-holy Spirit, glory be to the Father, now and always, and unto the ages of ages. Amen.

FIFTH ETHICON: That all who are given over to the desires of the devil, but especially those who are avaricious, do not differ in any way from the demon-possessed.

^A 1. And thus did the Savior heal the demon-possessed, who were always living among the tombs and were exceedingly fierce and wild. And one might see even now things happening that are like those that occurred in the case of the demoniacs of that time, before they were healed, and many possessed in a different way among the tombs, worse than the others—those whom nothing controls in their madness: neither iron, nor chain, nor a multitude of men, nor exhortation, nor admonition, nor fear, nor threat, nor anything else of this sort. For when anyone is licentious and ^B frantic toward all bodies, he is no different from one possessed by a demon; but he goes around naked like that man, clothed indeed in garments, but deprived of the true covering and stripped of the glory that becomes him, not striking himself with stones, but with sins far more painful than stones. Who then will be able to bind him? Who can stop him from acting indecently and being goaded, and never being in his right mind, but always frequenting the tombs? For such are the lodgings of harlots, filled with much stench and much decay.

^C 2. But what of the avaricious man? Is he not the same? For who will ever have the power to bind him? Is it not the everyday fears and threats, and exhortations and counsels? But he snaps all these bonds. And if someone comes to deliver him, he begs not to be delivered, considering it the greatest torment not to be in his torment; what could be more miserable than this? For that demon, even if he despised men, yet yielded to the command of Christ and quickly departed from the body; but this man does not yield even to the command. Behold, for instance, how every day he hears Him saying, "You cannot serve God and mammon," ^D and threatening hell and incurable punishments, and he is not persuaded—not because he is stronger than Christ, but because Christ does not make us wise against our will. For this reason, such a person dwells as in a desert, even if he resides in the midst of cities. For who would choose to associate with such a man? I, for my part, would rather have chosen to dwell with ten thousand demons than with one who suffers from the mother of all evils, avarice.

3. And that I do not err in saying this, is clear from ^A what each party suffers. For the covetous regard him who has done no wrong as an enemy, and they wish to hold as a slave him who is free, and they surround him with innumerable evils; but those who are possessed by demons do nothing of this sort, but nurture the disease within themselves. And these [the covetous] overturn many houses, and cause the name of God to be blasphemed, and are a plague to cities and to the whole world; whereas those who are afflicted by demons are rather worthy of pity and tears. Indeed, the demon-possessed do most things without understanding, but the covetous sin with calculation, reveling in the midst of cities with a new sort of madness. For what will all those who are possessed by demons do that is comparable to what Judas dared, perpetrating the greatest lawlessness and betraying his master for thirty pieces of silver, inasmuch as he was covetous? And all those who emulate him, like savage beasts ^B having escaped from their cages, disturb the cities with no one to hold them back. For they are surrounded everywhere by restraints, such as the fear of judges, the threats of the laws, the condemnation of the multitude, and many other such things; yet, even so, breaking through these, they turn everything upside down. And if anyone were finally to remove these from them, he could then clearly recognize that the demon in them is much worse and more furious than the one that has departed.

4. But since this cannot be done for the time being, ^C let us propose it in words and take off all his chains; and then we shall clearly know his shining madness. But do not fear the beast when we reveal it; for we are dealing with a representation in words, not in reality. Let there be, therefore, a certain man emitting fire from his eyes, black in his whole body, having serpents hanging down from each shoulder in place of hands; and let him have a mouth, having sharp swords fixed in it instead of teeth, and in place of a tongue, a fountain bubbling forth virulent poison; and let his belly be more voracious than any furnace, consuming everything cast into it; and let his feet be winged, and swifter than any flame; and let his face be fashioned from a dog and a wolf; and let him utter nothing human, ^D but something discordant, unlovely, and fearful; and let him have flames in his hands. Perhaps what is said seems fearful to you; but we have not yet depicted him as he truly deserves. For to these things one must add others: namely, that he should slaughter those he meets and devour them down to their very bones and marrow. But this covetous man is much more baneful than even this, invading everything like Hades, swallowing up everyone, a common enemy roaming through the human race. For he wishes no other human to exist, so that he may possess everything; and he does not stop there, but when he has destroyed everyone through his desire, he wishes even the core of the earth to be changed, and to see it as gold—and not only the earth, but also the mountains and the forests and the springs, and simply all things that are visible.

5. And that you may learn that I have not yet set forth his madness...

^A in its full extent, let no man be the accuser and the one to inspire fear; but take away the fear of the laws for a moment in your account, and you shall see him drawing his sword, cutting down all men, and sparing none—not friend, not kinsman, not brother, not even his own begetter. But there is no need to make such a supposition; let us rather ask ourselves if he does not constantly frame such fantasies within himself, and in his thoughts set out to destroy all men, even his friends, his kinsmen, and his very begetters. Or rather, there is no need to ask: for all men know that those who are possessed by this malady find the old age of their father a burden, and consider that which is sweet and desirable to all—having children—to be burdensome and grievous. Thus, many have bought sterility for this reason, and have maimed nature, not by doing away with children already born, but by not allowing them to come into existence in the first place ^B. Therefore, do not marvel if we have described the avaricious man in such a way; for he is much worse than these words suggest.

6. But let us consider how we might deliver him from this demon. How then shall we deliver him? If he learns clearly that avarice, above all other things, is opposed to his aim of acquiring wealth. For those who wish to make small gains undergo great losses; whence also a proverb has been brought forth regarding this very thing. Many, for instance, wishing often to lend at high interest, through the anticipation of gain, and having failed to examine those who were borrowing, have lost both the interest and the entire principal ^C. Again, others falling into dangers, and not wishing to forgo a little, have lost their very souls along with their possessions. And still others, when the opportunity arose to purchase profitable dignities or some other such thing, by being stingy, have lost everything. For because they do not know how to sow, but have trained themselves only to reap, they are continually missing the harvest; for no one can reap always, just as no one can make a profit always. Since, therefore, they do not wish to spend, they do not know how to gain.

But when it is necessary for them to take a wife, they again undergo the same thing. For they are either deceived, taking a poor woman instead of a rich one, or, by introducing a woman who brings wealth but is also full of ten thousand vices, they undergo an even greater loss; for it is not abundance, but virtue, that produces wealth ^D. What profit is there in wealth when she is spendthrift and foolish, and carries everything away more swiftly than the wind? Or what if she is unchaste, and drags in ten thousand lovers? Or what if she is a drunkard? Will she not quickly make the man poorer than all others? They do not merely marry, but they purchase in a dangerous manner, prompted by intense desire, not seeking out diligent servants, but looking for those who cost very little. If, then, the avaricious would reason on all these things—for they are not yet able to hear of things concerning gehenna and the kingdom—and meditate on the losses they have often suffered on account of the love of money, both in loans and in purchases and in marriages and in positions of authority and in all other things, they would depart from this love of wealth. For thus they could pass the present life in peace, and, setting little store by wealth, could even hear the words of philosophy, and looking...

fixedly at Him, behold the Sun of righteousness and attain the goods promised by Him, by the grace and ^A love for mankind of our Lord Jesus Christ, through whom and with whom to the Father is the glory, together with the all-holy Spirit, now and always, and unto the ages of ages. Amen.

ETHICON OF THE SIXTH DISCOURSE. On patience and long-suffering. From the history of Job and David.

1. What pardon, then, would we deserve, having so many examples, and yet being soft and faint-hearted in time of peace? For though no one makes war on us, we are slaughtered; though no one pursues us, we are undone; we are commanded to be saved in times of peace, and we are not even able to do this. And whereas the apostles, when the whole world was ablaze and the fire was kindled across the entire earth, entered into the midst of it and snatched those who were burning from the center of the flame, we, placed in freedom, are not even able to preserve ourselves? What excuse, then, will be ours, what pardon on that day, when we have not even one thing to show of what we have suffered for the sake of Christ, who suffered so much for us, even when we were His enemies? For we are not ignorant that when a soldier shows wounds and scars, he can then be distinguished before the king; if, however, he has no outstanding deed to show, even if he has done no wrong, he will be placed among the last. But it is not a time of war, one says. For if it were, tell me, who would have fought? Who would have leaped forward? Who would have broken through the phalanx? Perhaps no one. For when I see that we do not despise wealth for the sake of Christ, how will anyone persuade us that he would despise being struck?

2. Christ said: Take the insults ^C bravely, and bless; yet we do not do this. How, then, shall we endure blows, tell me, where there is much pain and torture? But you say, "The apostles, whom you exhort us to imitate, wrought miracles and were above others; whence they endured everything bravely for Christ alone." Is it for this reason, then, that they were not scourged? Is it for this reason that they were not persecuted? And yet, this is the marvelous thing, that they suffered such things even at the hands of those to whom they had done good, and not even so were they disturbed, receiving evil in return for good; but, having numbered bruises and constant stabs, they enjoyed greater delights than the heavenly dwellers. We, however, not having endured anything of the sort even in a dream, are softer than any wax; and if we bestow some small benefit on someone, and afterwards receive something grievous from him, we are disturbed, we are terrified, and we repent of what has been done. If—may it not happen, nor ever come to pass—war and truth were to come into the churches...

^A and persecution, we shall see how much mockery and how much derision there will be; and quite naturally so. For when no one trains in the wrestling school, how shall he be brilliant in the contests? For what athlete, [note 1 omitted] if he knows not how to train, will be able, when the Olympic games call, to exhibit anything great or noble against his opponent? For was it not necessary for us to wrestle and box and run every single day? Do we not hear of those called pentathletes, when they have no opponent, how they fill a large sack with sand and, hanging it up, exercise all their strength upon it? And the younger of these practice the battle against the enemy using the bodies of their companions.

3. Let us, therefore, emulate these men and practice the wrestlings of philosophy. Many stir up the spirit and kindle a great flame; let us therefore stand against the passions, let us bear nobly the pains of the mind, that we may also endure those of the body. For indeed, if the blessed Job had not been well trained before the contests, he would not have shone so brightly in the contests. If he had not practiced putting away all slothfulness, would he have spoken any bold word when his children died? But now he stood against all the contests: against the destruction of goods and the ruin of such great wealth, and the loss of children, ^B and the affection of a wife, and the scourges of the body, and the reproaches of friends, and the gibes of servants. But if he tore his garments and cut his hair upon hearing of the loss of his dearest ones, let us not wonder; for he was a father, and a loving father, and it was necessary to show both the affection of nature and the philosophy of the mind. For if he had not done even this, perhaps one might have thought this philosophy to be lacking in feeling.

4. But if we wish to contemplate also the exercises of Job, let us hear him saying how he despised such goods, thus: “If I have rejoiced when much wealth came to me; if I have set gold as dust; if I have trusted in a precious stone.” Because of this, he was not troubled even when they were seized, since he did not rejoice in them even when they were present. Let us hear how he managed even the matters concerning his children, not becoming soft ^C in his duty, as we do, but requiring all strictness from them; for if he offered sacrifice even for things hidden, let us consider how precise a judge he was of things manifest. And if we wish to learn of the contests for self-control, let us hear him saying: “I have made a covenant with my eyes, not to look upon a virgin.” For this reason the woman did not break him. For he loved her indeed even before this, but not beyond measure, but as it is fitting for a wife; whence it occurs to me to marvel whence the devil, knowing the exercises of this man, ^D thought, in the contest...

^A to stir him up. Whence, then, did he think of it? The beast is evil; it never despairs; which becomes a great condemnation for us, that he indeed never despairs of our destruction, but we despair of our own salvation.

5. But the devil, never despairing, but always setting snares and traps against us, if he cannot succeed by this means, taking the opposite path, since he saw that Job was not at all conquered by wealth, he wove his nets through poverty, hoping from that to get the better of him. What could be more foolish than this? For he who was able to bear wealth temperately, will bear poverty much more nobly; and he who did not rejoice in present goods, will not seek those that are absent; just as that blessed one at that time did not, but rather became more brilliant from his poverty. For that evil demon was able to take away his wealth, but the love toward God he was not only unable to take away, but he even made it stronger, and by stripping him of all his possessions, he made him abound in more goods. Therefore he was in perplexity; for the more blows he inflicted, the more strongly he saw him becoming; wherefore, having approached everything, and tested him—as he accomplished nothing more—he ran to his old weapon, the woman; and putting on a mask of concern, he very miserably dramatized his misfortunes through her, and feigned that he was bringing that deadly suggestion for the sake of relief from his evils; but not even in this way did he gain the victory. For the wonderful and great Job perceived the snare of the devil himself, ^B and with much sense stopped the mouth of the woman who was speaking from him; because he did not love her beyond measure, as we said, but just as it is fitting to love a wife; thus Job was a diligent guardian of temperance from the beginning, as appears from his words and his works.

6. But also look at how he was preparing for the corruption and maiming of his body: for since he himself had never endured anything like that, but had lived his life surrounded by wealth and delicacies and other splendors, he used to dream of the misfortunes of others, one after another; and showing this, he said: "For the fear which I feared has come upon me, and that which I dreaded has met me." And again: "But I wept for every man who was unable [to bear his lot], and I groaned seeing a man in distress." Therefore, nothing of those great and unbearable things that befell him troubled him; for do not look only at the loss of ^C his wealth for me, nor the taking away of his children, nor that incurable plague, nor the treachery of his woman, but at things much more grievous than these. And what, you ask, did Job suffer that was more grievous than these? For from the history we learn nothing more than these; since we are sleeping, we do not learn; as one who is concerned, and scrutinizing the pearl well, will know much greater things than these; for things more grievous and apt to strike greater turbulence, other things were:

First ^A, to know nothing of the kingdom of heaven and of the resurrection, which is clear; which indeed he also said while lamenting: "For I shall not live forever, that I might be long-suffering." Second, to be conscious of many evils in oneself; third, to be conscious of no evil in oneself; fourth, to think that he is suffering these things from God; for the fact of knowing the just God, and one who had been cared for by Him in every way, to be warring against him, and to be unable to find any reasonable excuse for the things coming to pass, this greatly agitated and troubled him. And if he also thought that the devil was bringing these things upon him, this too was enough to cause him to stumble; fifth, to hear friends slandering him for wickedness, and saying, "Have you not been scourged as much as you have sinned?"; sixth, to see those living in wickedness doing well, and mocking him; seventh, not to see another person having suffered such things ever before.

^B 7. And if we wish to learn how great these things are, let us consider the present circumstances. For if now, with the kingdom being awaited and the resurrection being hoped for, and those ineffable goods that are to come, those who are conscious of ten thousand evils in themselves, and who have so many examples, and partake of so much philosophy, if they lose a little gold—and often having seized it themselves—believe life to be unlivable, and this when no wife is pressing upon them, nor children being taken away, nor friends rebuking them, nor servants trampling upon them, but many even comforting them, some by words, others by deeds—how many crowns would that man not be worthy of, who sees what he had gathered through just labors simply and indiscriminately snatched away, the whole choir of his children, children who were demonstrating much virtue, who were with him in the flower of age, suddenly ending their lives by a bitter death; and himself ^C suddenly, not only a poor man—the man who was overflowing with much wealth—and childless—the man who had many children—but also struggling with a most grievous disease, and undergoing a most strange famine, by being unable to touch the food set before him, because of the excess of the stench, from the wounds of his body, and the fountain of worms, which was overcoming by excess the most violent necessity of hunger, and forcing him to say, "I see my food as a stench"; and from friends reproaches, and from servants con- ^D tempt, and from enemies receiving attacks; and while sustaining along with all these things other countless clouds of temptations, and remaining unshaken through all, and rendering worthy thanksgiving to the Lord for these things.

^B 8. For if no one else says anything, the footsteps of the woman alone are enough to shake a rock; that woman whom the devil, seeing her as one who would contribute greatly to his plot against the great athlete of patience, did not destroy along with the children, just as at the beginning he did not destroy Eve with the first-created man, but let her live. And trying through her to trip up the righteous man, he did not bring forward this stratagem when the oxen were being destroyed, nor the donkeys, nor the camels, nor when the house was pulled down, nor when the children were buried. But when the fount of worms gushed out, and the flesh was consumed, they created pus full of much stench, and the hand of the devil was consuming Job more painfully than frying pans and furnaces and every flame. ^B It was gnawing more cruelly than any beast, eating from all sides; and for a long time this calamity went on, and because of this it was natural for him to be thirsty for release, and to desire to die, as he could not even breathe, and then he brought her in with much malice. For she, having approached, persuaded by the devil, did not remember the wealth, did not remember the camels and the flocks of sheep and herds of cattle—for she knew the man’s philosophy regarding these things—but she set before him what is more burdensome than all these, I mean the children, and she added her own [grief], and even so she was not able to cast down the unassailable tower of patience. But if women have often persuaded many who were tranquil in mind and suffering nothing unpleasant, let us consider what sort of noble and youthful soul that was, which repelled her when she attacked it with so many weapons, and trampled down the two most tyrannical passions: desire and pity—for many of those who have mastered desire have been bent by pity. ^C 9. The most temperate Joseph, then, restrained himself from the most tyrannical pleasure, and pushed away that barbarian woman, though she brought forward countless stratagems; yet he did not restrain his tears, but seeing his brothers who had treated him unjustly, he was overcome by the passion, and quickly casting aside his mask, he revealed the drama. But when there is a woman, and she says pitiful things, and has time as an accomplice, and [there are] wounds, and bruises, and countless waves of calamities, how could one not rightly proclaim that a soul which suffered nothing under such a storm is harder than any adamant? Grant me to speak with frankness, that this blessed man ^D is not inferior—if not superior—even to the apostles. For they were comforted by the fact that they were suffering for Christ; and thus the medicine was able day by day to lift them up, as He said, "Because of me, and even if they call me, the Master of the house, Beelzebub." But he was deprived of this encouragement, and of that which comes from miracles, and of that which comes from grace. For he did not possess such power of soul; and, what is greater, having been nurtured in many delights, and luxuriating in much wealth, and being attended by many soldiers, and everywhere

^A proclaimed with much magnificence, he was not of the fishermen and tax-collectors and those who lived humbly, but having enjoyed such great honor, he suffered what he suffered. And what seemed to be most burdensome among the apostles, this same thing he himself endured, being hated by friends, by household servants, by enemies, by those who had received benefits from him; and the sacred anchor, the tranquil harbor—this which was said to the apostles, "for my sake"—this he was not able to see.

10. I marvel at the three children, that they fought against the furnace, ^B that they rose up against the tyrant. But hear what they say: "We do not serve your gods, and we do not worship the golden image which you have set up." This was a great source of consolation for them, clearly to know that for the sake of God they were enduring whatever they were enduring. But this man did not know that these were struggles and a wrestling match; for if he had known, he would not have felt what was happening. When, therefore, he heard it said, "Do not think that I have dealt with you in any other way than that you might appear righteous," let us consider how, from a mere word, he immediately breathed again, how he made himself of no account, how he did not even think that he had suffered what he suffered, speaking thus: "Why do I yet judge myself, while being admonished and reproved by the Lord, hearing these things, I who am nothing?" And again: "I had heard of thee by the hearing of the ear; but now ^C my eye has seen thee; therefore I have despised myself and melted away, and I have deemed myself earth and ashes."

11. Let us then consider accurately, when was Job more brilliant? When he opened his house to all passers-by and distributed his goods to the poor; or when, having heard of its collapse, he was not vexed, nor did he utter any bitter word, but he blessed God? When was he more radiant, when he sacrificed for his children and led them to harmony, or when, after they had been overwhelmed and had measured out their life with a bitter death, he bore the event with great philosophy? Did he shine more brightly when he clothed the naked from the fleece ^D of his sheep, or when, hearing that fire had fallen from heaven and consumed the herd with the shepherds, he was not troubled, but bore the calamity meekly? Then he was great and commendable, when he used the health of his body for the protection of the wronged, crushing the jaw-teeth of the unjust and snatching plunder from the midst of their teeth; or when he saw this very body, the weapon of those who were wronged, being devoured by worms, and sitting upon the ash-heap, he himself scraped it, taking a potsherd, and said these things: "I am wasting away, scraping the clods of earth from the corruption." And those were indeed all successful deeds, but these were sufferings; yet these made him more brilliant than those. For then he was a lover of mankind, but now he was becoming a philosopher,

^A even then he showed mercy to the poor, but now he gave thanks to the Master, knowing that He oversees all things for our benefit. And let us hear, so that we may learn that He gave the devil a greater blow afterward, when he gave thanks after being despoiled, than when he showed mercy while possessing. 12. As these things were happening, although the devil spoke impudently and with great effrontery, he nevertheless replied, saying, "Does Job reverence God for nothing?" But as these things continued to occur, he hid his face, turned his back, and retreated; and he did not even have the shadow of an impudent contradiction to put forward. For the righteous man became more illustrious from his sufferings than from his good deeds. For to give alms while living in the midst of wealth is a lesser thing than to bear the plundering of all one’s possessions ^B generously and with thanksgiving. For when affairs are proceeding with a fair wind, it is no wonder to give thanks to God; but when there is a great swell and the boat is being overturned and is in danger, then there is a great display of patience and good sense. Who has seen, who has heard such marvelous struggles? For the combatants of external battles triumph and are crowned when they have cut off the heads of their adversaries. But the devil, when he cut the body of the righteous man, was then defeated and retreated, having made him more brilliant and more radiant. We have learned how great was the profit from his affliction. For his body was indeed beautiful and healthy, but it became much more venerable when it was cut by those wounds; just as wool is beautiful before dyeing, but when it is dyed purple, it puts on an ineffable beauty ^C and great comeliness. For had he not stripped him naked, he would not have known the robust constitution of the one who was to be crowned; had he not pierced his body with wounds, the rays within would not have shone forth; had he not made him sit upon the dungheap, we would not have known his wealth. For a king sitting upon a throne is not so brilliant as he was then, miraculous and shining all around upon the dungheap; for after the royal throne comes death, but after that dungheap, the kingdom of heaven. 13. Let us therefore emulate the piety of this saint, having learned how many good things germinate from patience. For just as in a common theater of the whole world, this great ^D and noble man, rising up, speaks to all through the sufferings that have befallen him, urging them to bear all things that happen generously, and to yield to none of the evils that approach. For there is not, there is not any human suffering that cannot receive consolation from thence. For all the afflictions that are scattered over the whole earth, these all came together and settled upon his one body, which he bore most equanimously, when the final pains were tempting him, because he had received a government full of virtue. Hence, a common example of patience and fortitude is set before all who have understanding, as they always remember him, and believe they see that dungheap and him sitting in the midst of the dungheap, and the golden statue, with stones...

and, I know not how to express it—for I cannot find any material so precious that I could compare it to that fleshly body; thus, the nature of that flesh appeared far more brilliant than any precious matter, and its wounds brighter than the rays of the sun. ^B

14. And with good reason; for while the former illuminate the eyes of the body, the latter illuminate the eyes of our understanding. Therefore, it is right for us to carry these things within our minds, and when we sail with a fair wind, to fear shipwreck, and when we fall into temptations, to consider the profit that comes from patience. For just as in the arena the athlete must struggle with sweat and dust and much heat, and with labors and miseries, so also the excellent soldier of Christ, who must suffer many things in this life, must bear all things generously if he is to receive many crowns. For if we call a body blessed that can endure cold and heat without sorrow, and hunger, and destitution, and travel, and other miseries, much more blessed must be called the soul that is able to endure all the assaults of misfortunes bravely and generously, and in all things to keep its own judgment free from servitude. For just as a soul enjoying sloth and freedom from care is easily captured by the passions, so the one that is constantly engaged in the struggles for virtue has no leisure to even think about the cares of the world regarding the arena, as everything keeps it away from those things. For not only doing something good, but also suffering something evil, has many rewards. On account of this, the lover of mankind, God, often permits those who are approved in the brightness of their life to suffer countless evils here, because He loves them greatly, so that by these adversities He may make those He loves more brilliant, and crown them more abundantly. ^C

15. If, therefore, anyone loses their goods, let them not be vexed at all, but bearing it generously, let them render thanks to God, saying according to Job: "The Lord gave, the Lord has taken away; as it pleased the Lord, so it came to pass; blessed be the name of the Lord forever." And through the giving of thanks, they will make the loss a gain. Let them not say: "A man robbed me of these things, having done me an injustice." And how shall I be able to say, "The Lord took them away"? For Job also, those things which the devil took, he said were taken away by the Lord. Nor let anyone say again: "The thief took these things without my knowledge and against my will, and what reward will there be for me, since the matter was not of my own choosing?" For these things did not happen with Job’s knowledge or by his will; yet he who did not give at the time is none inferior to those who give alms. ^D Similarly, therefore, any other person who is deprived of goods and endures it will receive just as much reward as if they had cast these things away willingly and had spent them on the poor; and with good reason. For we admire more the person who endures the deprivation of goods patiently, than the one who gives them willingly; for why? Because the former is nourished by the praises of his conscience and possesses good hope: and first by bearing it generously, at that time the deprivation of goods...

he cast them away; but the latter, while still tied to them, was violently despoiled. It is not, however, equal for one to have been persuaded beforehand to depart from riches, and thus to empty himself of them, while still desiring to be despoiled of them; nor, on the other hand, to have meditated for a long time on the contempt of riches, and to endure a sudden loss that has occurred.

16. ^B If any other person, on the other hand, should become ignoble from noble, or suffer from a long and terrible, lingering disease, or should have undergone any other of the evils of this life, let him not remember only Job, who wrestled with innumerable evils, and that while living in virtue, but also the prophets, and the righteous, and their apostles themselves: and finding all these not among the wealthy or those living in luxury, but among those who were poor, afflicted, oppressed with straits, and spending their time in hunger, thirst, and nakedness, let him give thanks to the Master, because He made him share in this lot, not out of hatred, but greatly loving him, and procuring for him from this source many crowns. Since, even toward them, He did not send such great adversities to be suffered out of hatred, but because He loved them much, He rendered them more illustrious through those adversities. And even if one should not suffer certain adversities from God, but from the spoliation of men, let him give thanks and not blaspheme Him who is able to hinder them, but permits them for the sake of the glory of the one who suffers. Just as those who are afflicted by God receive a crown, so he himself shall attain the same reward, because he bore the calamities brought upon him by men generously, and gave thanks to Him who is able to hinder them but does not will to do so. ^C Furthermore, let each one of us remember that, just as those who are zealous, even from painful things they derive profit; for the sober and vigilant soul does not only show gratitude when matters are carried along according to its wishes, but even if a contrary state of affairs follows, it brings back the same thanksgiving, in no way softened by the change of circumstances: thus also those who lose heart do not become better even when things are going well.

17. Therefore, those who do not bear God's discipline with thanksgiving, but are resentful, besides reaping no fruit from it, ^C overwhelm themselves with the ultimate calamities. And let each one of us, having received this good news, not blaspheme the benefactor and savior and guardian when placed in difficulties, lest he undergo the labor of these, yet be deprived of the gain resulting from it through impatience, and push himself toward the abyss of ultimate perdition, because he has repelled the aid of God, and has made the devil more vehement against himself; but let him bear all present pains with thanksgiving, so that he may derive from this much benefit and salvation, having repelled the snares of the wicked demon, and drawn to himself the care of God the guardian; for the devil, for this reason, brings countless adversities upon men

in order to lead them to the precipice of destruction. ^A When he sees that one who has fallen into some distress readily blasphemes, he increases the pain and makes it greater, so that, being stung, that person may again fall into despondency. But when he sees him bearing it generously, and that the more the suffering is intensified, the more he gives thanks to God, he departs immediately, as one who is now lurking in vain and to no purpose.

18. These things, then, are sufficient for the encouragement of patience. But it is worth the effort to add to these the story of David, which is in large part quite relevant. ^B For he too once fell from his fatherland and his authority, and was in danger concerning both his liberty and his soul itself, while his son Absalom rose up against him. And though the army was marshaled alongside that licentious young man, that tyrant and parricide, he wandered through the desert, and did not take it ill, nor was he indignant against God, nor did he say: "What is this, pray? Did God permit the child to do these things against his own father?" Even if the son had had just cause for complaint, it was not right that these things should happen in this way. ^C But as it is, he who has suffered no injustice, neither small nor great, from us, goes about desiring to stain his right hand with his father's blood, while God permits what is happening to be seen; yet he said none of these things. And what is greater and more wonderful is that while the admirable David was wandering and deprived of everything, a certain wicked man, Semei, attacked him, calling him a murderer and an impious man, and uttering infinite evils. And not even then did he become enraged; but when his commander asked to be permitted to cross over and cut off the man's head, not only did he not permit it, but he was annoyed, saying, "What have I to do with you, O son of Saruia? ^D Let him alone to curse, so that the Lord may see my humility, and return good to me instead of his cursing." Do you see how the righteous man knows that bearing reproaches generously becomes an occasion for greater glory? For so the matter stands. Since, after we have suffered injury and experienced countless adversities, we bear the insults of those who offend us generously, we draw to ourselves greater favor from God. Knowing these things, then, let us, like sensible sons, who often endure their fathers even when they chastise them not even opportunely, endure God as he corrects us, who loves us even more than our fathers, and who arranges all things for our advantage, so that, having shown such courage, gentleness, and patience as Job, David, and all who were like them, we may from this point be able to partake with them and of their eternal and blessed tabernacles; which may it be granted to us all to attain by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom, to the Father, is glory, together with the all-holy Spirit, now and ever, and unto the ages of ages. Amen.

THE ETHICON OF THE SEVENTH DISCOURSE

That human glory and honor, which profits nothing but rather contributes greatly to the injury of our soul, is to be shunned; and that principalities and powers are not to be desired—not because it is an evil thing to rule over men, for this is also from God and is an object worthy of desire, but because many who hold such office make poor use of it, and thus suffer detriment.

^A 1. Do you see how the Savior, teaching us by both words and actions to despise human honor, withdrew into the mountain by himself, when the Jews were about to come and seize him to make him king? Let us all, therefore, be eager not to desire human glory, knowing first of all, and with precision, that nothing so prepares the soul for unseemly conduct as the love of glory; for it is impossible for one who loves this to live a crucified life. Just as, therefore, it is impossible for one who has trampled upon it not to trample upon the majority of the passions; for he who has overcome this will also overcome envy and avarice and all other dire diseases of the soul. ^B Furthermore, let us recognize the greatness of the glory of which we have been deemed worthy, compared to which this human glory appears to be an insult, a jest, and a comedy—just as this wealth of ours is poverty compared to that, and this life without that one is death. “For allow,” says He, “the dead to bury their own dead.” So too, this glory is ignominy and a jest compared to that one. Let us not, therefore, pursue it; for if those who proffer it to us are more vain than shadows and dreams, much more so is the glory itself. “For the glory of man,” says the Scripture, “is as the flower of grass.” And what could be more worthless than the flower of grass?

^C 2. But even if it were permanent, what could it profit the soul? Absolutely nothing. Nay, it is most harmful, because it makes us slaves—and slaves inferior to those bought with money; slaves, I say, not to one master only, but to two, three, and countless numbers of them, obeying those who command different things. How much better, therefore, is it to be free than a slave; and, being free from the servitude of men, to be a slave to the dominion of God? But generally, if we wish to love glory, let us love glory, but the immortal kind; for its theater is more splendid, and the gain is greater. For those ^D mortals command us to expend ourselves to please them, but Christ does exactly the opposite; for He returns to us a hundredfold what we have given, and adds eternal life to it. What, then, is better: to be admired on earth or in the heavens, by men or by God? To be at a loss or at a gain? To be crowned for one day, or for infinite ages? For human affairs, the higher they are lifted up and the brighter they shine, the greater the fall they produce—not only of those who are governed, but also of those who are reigning.

For one would not find any private house as filled with such calamities as the royal palaces are filled with evils. Do we not indeed understand the frailty of present honor and glory, and how many evils are generated from them? And what is the most grievous thing of all, the evils born from them are immortal, whereas pleasure appears for a moment and flies away.

^C 3. It remains, therefore, that we reject glory so that we may rather obtain glory. For if we pursue glory, we shall fall from glory. What sensible person, seeing a painted loaf of bread, even if he were seized by starvation a thousand times over, would try to taste the painting? In the same way, we also, if we are stimulated by the love of glory, should not seek the shadow of glory—for such is present glory—but rather the very truth itself, with the whole purpose of our soul. And as for principalities and powers, and the ability to do great things in the world, so as to carry and lead everything wherever we wish, and to grieve our enemies, and to do good to those who flatter us, let us all flee from them; looking only to this one thing, how we may remain in virtue and philosophy. For powers and principalities persuade many to do things that are not pleasing to God, and it requires a very manly soul to use the given power and principality rightly. For he who is stripped of power is compelled to philosophize even against his will, but he who enjoys it suffers something like someone living with a beautiful and fair maiden, who is bound by laws never to look upon her immodestly; such indeed is the condition of power. ^D Therefore, it has thrust many, even against their will, into committing injury, and has stirred up anger, and loosened the bridle of the tongue, and opened the door of the mouth, just as it fans the soul as if by a wind, and sinks the ship into the final abyss of evils. For the magnitude of authority is an addition of punishment to those who do not choose to live worthily of that authority. For as much as being esteemed and advancing among the people makes one more brilliant, so much the greater dangers, cares, and anxieties does it have; for such a person is utterly unable to breathe or stand still, having so bitter and heavy a master. And why do I say stand still and breathe? Even if such a person has countless good deeds, he enters into the kingdom of God only with difficulty. For nothing is so accustomed to cause one to break his neck as the glory from the many that accompanies power. For while to endure dishonor is something great and noble, it requires a manly and very great soul to share in the glory of men so as not to break one's neck while enjoying that glory.

4. I say these things not by abolishing the existence of rulers, nor by disparaging power, but because of those who use it badly and for absurd appetites and pleasures. "For there is no power except from God," says Scripture. For the fact that there are principalities, and that some rule and others are ruled, and that all things are not simply tossed about recklessly like wreckage by the crowds here and there, is the work of God’s wisdom.

For what the joining of beams is in houses, that do princes or magistrates provide in cities. And just as, if you remove the pilot, you sink the ship, and if you withdraw the general from the camp, you deliver the soldiers bound to their enemies; so too, if you remove princes or magistrates from cities, we shall live a life more irrational than irrational beasts. ^A For this reason, God is a severe avenger if these are despised, and he exacts from the transgressor a vengeance that is not moderate, but truly the greatest. And quite rightly so. For he who is subject to princes does not obey princes, but obeys God who ordained these things; but he who does not obey them, makes war against God.

5. Just as it is a truly good and divine gift to have principalities, so it is necessary for every prince, in accordance with the authority divinely ^B given to him, to show himself in all things blameless; to restrain anger, envy, and pleasure, to conduct all things according to the rule of divine laws, to keep his mind free, and not to allow the power of pleasures to master his soul in any way; and thus to be a prince in truth. For he who has set reason over the passions of the soul will easily be able to preside over men as well, in accordance with the divine laws, so that he is in the place of a father to those who are ruled, associating with those placed under him with all gentleness, and thereby making them all lovers of himself, and persuading them to be well-disposed toward the principality—a thing truly difficult to achieve, and one which most of all reveals the prince. ^C For it is not easy for someone to draw the affection of so many men to himself, even if he distributes countless sums of money, even if he defeats ten thousand armies, or performs whatever other deed; and nothing so reveals one who holds authority as affection for his subjects. For it is not only generation that makes a father, but also the love that follows generation. And if this is true where nature is involved, it is much more so where grace is present. But he who seems to be a prince of men, yet remains a slave to anger, ambition, and pleasures, will first of all appear ridiculous to his subjects, because he wears a crown adorned with jewels and gold, but is not crowned with temperance, and his whole body shines with purple, but he has a soul ^D that is unadorned. Furthermore, he will not even know how to administer the principality; for how could he who cannot rule himself be able to direct others by the laws?

6. Therefore, not as though we were blaming principalities, or unwilling that anyone should be in power, do we say that we ought not to seek after principalities. For many have used authority excellently and have pleased God; a fact to which Moses, Joshua, David the most meek, and with others, Constantine the Great, equal to the apostles, bear witness; whose life we have handed down in a special writing, so that it might be both a delight and an example for future kings.

^A We have accomplished this at the request of pious men, recounting a few of his many deeds, although we were occupied with the present work. But we consider the great difficulty of the matter; since all rule is difficult, but that over men is especially so, in as much as a man is more difficult to handle than even a wild beast, as the wise man said, on account of the depth of [human] intellect. At the same time, we have observed the harm that results from this to the negligent, who pay no attention to themselves and do not use good things well; and they provoke God, not only in the world to come, but also in the present, rewarding them according to their works. In order that we do not suffer this, we choose rather to be governed safely than to govern dangerously. For thus we shall avoid the dangers of rule in this present life, as well as the unceasing punishment laid up there for those who have lived unworthily, and we shall enjoy eternal goods that know no end. May we all obtain these by the grace and kindness of our Lord Jesus Christ, through whom and with whom, together with the all-holy Spirit, glory is to the Father now and always, and unto the ages of ages. Amen.

OF THE EIGHTH DISCOURSE, AN ETHICAL TREATISE.

^B Concerning the tremendous, divine, immaculate, and life-giving mysteries of Christ; and that the reception of these is salvation to the worthy, but punishment to the unworthy.

1. See, furthermore, that he speaks now clearly concerning the mystical communion of his precious and life-giving body. For just as the only-begotten Son and Word of God is life-giving by nature, so also he made the flesh in which he dwelt life-giving, having united himself to it wholly ^C through an ineffable bond of union, and having transformed it to his own excellence—that is to say, to Life. Therefore, the all-holy body of Christ also gives life to those who partake of it, driving away death and displacing corruption, inasmuch as it contains within itself the Word who utterly destroys corruption. For the bread which is eaten by us in the mysteries, and the wine which is likewise drunk with water, are not strictly antitypes of the Lord's flesh and blood, but are the very flesh and blood of the Lord. Not that the body which is taken descends from heaven, ^D but because the bread itself and the wine with water are changed into the body and blood of Christ, joined to his divinity, just as the body born of the holy Virgin is changed in ineffable ways through the mystical blessing and the coming of the Holy Spirit. For the Lord did not say, "The bread which I shall give is an antitype of my flesh," but rather, "The flesh is my flesh which I shall give for the life of the world." Furthermore, as we indicated in the Preface, we have undertaken to publish these excerpts of Theodorus, especially for the sake of this ethical treatise, in which there is a most illustrious testimony concerning the most holy Eucharist, along with a clear doctrine of dogma.

...is my flesh; which he afterwards also affirmed at the mystical supper, at which time he approached his voluntary passion. He said, clearly: “This is my body,” while offering the bread, and “This is my blood,” while offering the cup. This table, of course, is that same one, and it is in no way inferior; for it is not the case that Christ prepared that one, while man prepares this one; but Christ prepares this one equally, with the priests acting in the role of ministers, since the things lying before us are by no means the works of human powers, but of God, who sanctifies and transmutes them. ^A

2. But if you inquire into the manner of how this happens, it is enough for you to know that the Lord established flesh for himself through the Holy Spirit and in himself; and we know nothing further, except that the Word of God is true and omnipotent, but the manner is inscrutable. Nor perhaps would it be said absurdly, that just as naturally bread in eating, and wine with water in drinking, are changed into the body and blood of the one eating and drinking, and it does not on that account become a different human body from the one prior to it; so too the bread of the oblation, and wine with water, through the invocation and advent of the Holy Spirit, are supernaturally converted into the body and blood of Christ; and they are not two, but one. ^B And the same thing is effected now in those who receive them with faith and worthily, unto the remission of sins, eternal life, and the preservation of soul and body; but in those who communicate with incredulity and unworthily, it becomes an instrument of punishment and penalty. Just as the death of the Lord became life and incorruption for those who believe, in order that they might enjoy eternal blessedness, but for the unbelieving and those who killed the Lord, it brought eternal punishment and penalty. For indeed, because the Lord commingled himself with human nature and assumed our body, he also provided sustenance from bread and drink from wine and water. ^C He devised no other way for preserving nature, but sustained his own body with common and appropriate nourishment, preserving its subsistence by food and drink: for that bread eaten and the drink imbibed was converted into his body and blood, and became conformed to the God-bearing flesh, and helped in its growth and preservation, which, because of the indwelling Word of God, was at the same time transferred to divine dignity.

3. It is well, therefore, that now also we believe the bread sanctified by the Word of God to be changed into the body of the Word of God. ^D Theodorus Heracleota says: “Do not think that these things are a type; but that the bread is that very body of the Lord, and it is the blood being changed into the flesh and blood of our Lord by the ineffable operation of the Holy Spirit. He did not say, ‘This is the symbol of my body, and this of my blood,’ but, ‘This is my body, and my blood,’ teaching us not to look at the nature of what lies before us, but through the Eucharist that has taken place, to see it as flesh and blood.” Ibidem, Theodorus of Mopsuestia: “The bread is not a type of the body and the wine of the blood of Christ—may it not be—but it is the very body and the very blood, going toward the sustenance of our soul and body.” Ibidem, finally, Chrysostom says: “He, having said, ‘This is my body,’ shows that the bread being sanctified at the altar is the very body of the Lord; for in an ineffable manner it is changed into the flesh and blood of the Lord, even if it appears otherwise to us.” Similarly, in the Catenas of Corderius on Matthew, Saint John Damascene: [Note: [original-script column: see facsimile]]

^A and likewise the wine and the water into blood: since that body itself, by the indwelling of the Word who took up an abode in it, was sanctified, and was bread and wine and water in power; for the subsistence of every human body is from these; and he who looks at these things looks in power at the bulk of our own body; because, since those things have become within this, this comes to be, and in a certain way the body that has received these is the same as those, the food, as has been said, being shifted appropriately into the nature of the body through the transforming power. Consequently, for the bread that had been changed in that body passed over into divine power, through the same [Word] it comes to be the same thing now; for there, too, the grace of the Word made holy the body, for which the subsistence from bread and wine and water existed, and in a way it was itself also bread and wine and water; and here, likewise, the bread and the wine and the water, as the Apostle says, are sanctified through the word of God ^B and prayer, not proceeding by eating to become the body of the Word, but [alt-version omitted] straightway changed into the body through the Word.

4. This also happens in divine baptism; for the common water, and that which is worth very little before the blessing, after the sanctification [bestowed] by the divine Spirit becomes divine and holy, working great and marvelous things, I mean the cleansing of sins, renewal, and regeneration—certainly not bodily, as Nicodemus understood, who was still clinging to the shadow of the Law and was unable to imagine anything exalted, but a certain strange and altered thing, in no way seen by the eyes but contemplated by the mind alone; and truly worthy of Christ who bestowed this upon us, having become for our sake what we are, in order that, just as we were trapped of old by the concern of the malevolent, underground, ^C wicked, and envious demon, who found the serpent a fitting mask for his own intention, and dwelt in a similar reptile, and through it introduced sin into our race, so subsequently we might be saved through the care of the Creator and man-loving God who assumed perfect man, and thus corrected the malice of the enemy, and himself wrought our salvation; in the same way, then, the bread and the wine together with the water, which were previously common things, when the mystery consecrates them, become the body and blood of Christ, with the grace from above blessing them.

5. And how, one says, do they not appear to us as flesh and blood, but as bread and wine? So that we might not be disgusted ^D at the eating; for if flesh and blood appeared, we would be unpleasantly disposed toward partaking of them as something unaccustomed. But now, as they appear to us in such a form, we partake of them easily. For God knows that human weakness often rejects things not worn by custom, turning away in disgust; therefore

using His habitual condescension, He performs things above nature through the things of nature. Just as, therefore, in baptism, since it is the custom of men to wash with water and to be anointed with oil, He mingled the grace of the Spirit with the water and the oil, and made these a laver of regeneration and renewal, effecting an intellectual gift through a sensible thing; so here, since it is the custom of men to eat bread and drink wine with water, He joined His own divinity to these. And having made them His body and blood, He preserved the form of bread and wine, in order that through things habitual and natural, we might come to be in things above nature. For Christ did not deliver to us anything merely sensible, but sensible things that are, however, entirely intellectual. For if we were incorporeal, He would surely have delivered to us incorporeal gifts; but since the soul is bound to the body, He delivers to us intellectual things under a sensible form. ^B Therefore, the bread and wine, together with the water, which are sanctified at the divine altar, are not a type of the body and blood of Christ—God forbid!—but are the very body and blood of the Lord, made divine. Let us, therefore, beware of looking at these only as they present themselves to our eyes, but keeping the words of Christ, let us persuade ourselves, and believe, and see them with the eyes of the mind. For His word is infallible, but our sense is easily deceived; that word never fails, this sense is often mistaken. Since, therefore, His word says: "This is my body," and, "This is my blood," let us believe God, and by no means contradict Him, even if that which is affirmed appears contrary to our reason and our sight; and let us hold His word to be more authoritative than our own reasoning and sight.

6. But if some have called these the antitypes of the body and blood of the Lord, as the god-speaking Basil said in the mystic prayers of the liturgy, saying: "And offering the antitypes of the body and blood of thy Christ," I say that they have called them so not after sanctification, but before sanctification and before they have received the grace. ^C These God-inspired men directed it very well, that we should venerate these divine gifts with love and faith even before they are consecrated, as antitypes of those things which are performed in the great entrance at the holy liturgy, for the same reason that we also venerate the forged and painted figure of the humanized God, as an antitype of Him. For the honor of the image passes to the prototype, says the great Basil. Otherwise, the painted image of the Lord's flesh is indeed an antitype of this, yet it will never be the prototype itself, that is, Christ Himself. But these divine gifts, which until…

they are sanctified are indeed antitypes of the Lord's flesh and blood, are sanctified thereafter, and truly become the prototype itself—that is, the very flesh and blood of Christ—through the mystical blessing and the coming of the Holy Spirit. Whence it is necessary, and for this reason, that we worship these things with love and faith, as they are led ^A unto perfection. Yet these are called "antitypes of things to come," not as if they were not in truth the body and blood of Christ, but because now we partake through them of the divinity of Christ, whereas then we shall do so intellectually by sight alone. For this reason, this communion is also called "participation," because it bestows upon us union with Christ and admits us to the communion of His kingdom; and furthermore, because it causes us to communicate with and be joined to one another. For since we all partake of one bread and one cup, it follows that we likewise become one body and one blood of Christ, and members of one another, being made fellow-members of Christ from His flesh and His bones. ^B For these things do not pass into the sewer, nor are they corrupted, nor are they consumed—far be it!—but they pass into the substantial consistency of those who partake, preserving the substance of the soul and the body.

7. And let no one who hears that Christ becomes in us through participation disbelieve and say: "If, then, the Word of God, who is life by nature, dwells in us, does the body of each one of us also become life-giving?" Let such a one know that it is one thing to have the Son of God within us by way of relative participation, and quite another that He should become flesh in an absolute sense, that is, to make His own the body that was taken from the holy Virgin and united to Him beyond speech. For He is not said to become man and become flesh by coming ^C into us; for this happened once, when He came forth as man, without ceasing to be God. But He is said to become so in a manner worthy of God by way of relative participation, through the Holy Spirit. For, that we might not become this only according to love, but also in the very reality of the thing might be mingled with that flesh, this is brought about through the food which He bestowed, wishing to show us the love He has for us. For this reason, He mixed Himself with the corruptible nature and poured His body into us, that we might become one thing, as a body joined to a head; for it is characteristic of those who love exceedingly that the human should be deified together through the communion of the divinity. Job hinted at this regarding his own servants, ^D to whom he was exceedingly dear: "My servants did not abstain from my flesh." For they, showing their great love, which they held for him, said, "Who would grant us to be filled with his flesh?" Wherefore Christ also did the same, to make us [into a closer friendship].

and to demonstrate his love for us; he has offered himself not only to be seen by those who desire him, but also to be touched, and eaten, and for us to fix our teeth in his flesh, and to be entwined, and to satisfy our love entirely.

8. And just as a woman feeds her offspring with her own blood and milk, so too does Christ continuously feed with his own blood those whom he himself has begotten. Yet more, those who give birth often hand over their offspring to others to be fed; but Christ does not so, but rather feeding us with his own flesh, he offers himself to us, wishing us all to be noble, and offering us good hopes concerning the things to come; for he who delivered himself to us here, much more so in the world to come: he willed to become our brother: he partook of flesh and blood for our sake; and again, that same flesh and blood, through which he became a kinsman, he delivers to us all who have believed through the dispensation of grace, sowing himself through the flesh, the composition of which is from bread and wine and water, and is mingled with the bodies of the believers; so that through this union with the Immortal, man also might become a partaker of incorruptibility. He bestows these things, while transforming the nature of the visible things into that [divine] body by the power of the blessing. ^B

9. And having brought to an end the entire ancient legal worship, which was appropriate for the imperfect and for children, he introduced the new, pure, and bloodless sacrifice, which he foretold long ago through the prophet would be offered to him from the rising of the sun unto the setting thereof; and having been designated ^C priest forever, as the divine David says, not offering the legal sacrifices according to the order of Aaron, but according to the order of Melchizedek, who welcomed Abraham, returning from the slaughter of the aliens, with the gift of bread and wine. For that priest bore the type and image of the chief priest, Christ; and that table foreshadowed this mystical one. For just as he blessed Abraham at that time with bread and wine, so later the Master Christ, at the time he was about to offer himself as an immaculate victim for all to God the Father, taking bread and mixing the cup, gave it to the disciples and said: "This is my body," and "This is my blood." And constantly performing the priesthood from that time, he is the same, both offering and being offered, and being received and being distributed, as the wise Basil says, in harmony with whom the Golden-mouthed speaks, saying that neither angel nor ^D archangel is able to effect anything regarding these gifts of God, but the Father and the Son and the Holy Spirit administer all things; the priest, however, [offers] only his own...

hand.

10. Of this mystic and dread sacrifice, the psalmodist, speaking again from the person of Christ to God and the Father, said thus: “Sacrifice and offering you did not desire,”—that is, you have rejected the legal sacrifice and the offering from that source, since the time of the Incarnation was now present; “but a body you have prepared for me,”—that is, you have constructed a body for me from virginal blood, that it might afterwards be sacrificed for the sake of the salvation of men; “burnt offerings and sacrifices for sin you did not require.” Now that I have become incarnate, as the rational and true victim that takes away the sin of the world, you have required no legal sacrifice. “Then I said, Behold, I come,”—that is, when you had rejected the legal sacrifices, then I said that, as you see, I am prepared; and, “Father, the hour has come, glorify your Son,” certainly through the cross, since it has pleased you that our death should be for the salvation of all. The loaves of proposition of old prefigured this heavenly bread; Isaiah beheld this in the figure of the coal, and through it received the purgation of his sins. For just as the coal that is seen is not a simple piece of wood, but is united with fire, so also the divine bread of communion is not bread simply, but is joined to the divinity. Yet the body joined to the divinity is not one nature; but one is the nature of the body, and another is that of the divinity joined to it, so that the two together are not one nature, but two. For this reason, the mystic blood of this new and great sacrifice also drives away demons and ^B makes them be far off, but it calls angels and the Lord of angels to us; for wherever they see the Lord’s blood, demons flee, but angels hasten to gather. ^C

11. And that we may learn the power of this blood, let us recur to its type, to the ancient accounts of events in Egypt. For when God was about to bring the tenth plague upon the Egyptians and to slay their firstborn, because they were detaining his firstborn people, he sent an exterminating angel to invade the houses; he commanded the Hebrews to sacrifice an unblemished lamb and to smear its blood upon the doors, so that they might not share in this calamity with the Egyptians, since one place was containing them both. And when this was done, the exterminator, seeing the blood smeared on the doors, did not dare to break in. For even if it was the blood of an irrational animal that was saving rational men at that time, it did not save them simply as blood, but because it was a type of the Lord’s blood. For just as royal statues, although they are soulless ^D and without sensation, nonetheless save those possessing sense and soul who flee to them for refuge—this being by the command of the ancient law, not because they are bronze, but because they are images of the king

Thus, indeed, that blood, which was senseless and inanimate, saved men who possess a soul, not because it was blood, but because it was a figure of the Master’s blood. And if the figure of it had such great power, how much more does the truth! If the angel, seeing the blood of the figure, felt reverence, how much more will the devil, seeing the blood of the truth—that is, the blood of Christ—not sprinkled on doors, but on the ^A mouths of the faithful, on the doors, I say, of the living temple of God, flee and betake himself somewhere far away?

12. This blood of the new sacrifice, shed, washed away the whole world; this blood in the types purified the innermost sanctuary and the Holy of Holies; this blood in the types sanctified the golden altar. Without it, in the sacrifices typed out in the legal ordinances, the high priest did not dare to enter into the innermost sanctuary; this blood in the types ordained priests; this purged sins in the types. But if in the types it had such great power, both in the temple of the Hebrews and in the midst of Egypt when the doorposts were smeared, how much more now that the truth has come and the shadow has passed away? If death so shuddered at the shadow, tell me, how would it not have feared the truth itself? This is the salvation of our souls; in this the soul delights; with this it is adorned; by this it is inflamed. This renders our mind more brilliant than fire; this makes our soul more gleaming than gold; this blood creates for us a flourishing and regal image; this is beauty beyond estimation; this does not allow the nobility of the soul to wither, irrigating and nourishing it continuously. For the blood which is created in us from ^B food does not become this immediately, but becomes something else first. Not so, however, with this; but it immediately irrigates the soul and imparts a certain great power. This blood was poured out and made the heavens passable. Terrible indeed are the mysteries of the Church of Christ; terrible indeed is the altar.

13. A fountain used to ascend from paradise, gushing forth sensible rivers; from this sacred table ascends a fountain gushing forth spiritual rivers. Around this divine fountain are planted, not unfruitful willows, but trees reaching up to heaven [itself], having fruit that is always ripe and unfading. If anyone burns, let him come to this fountain and cool the heat; for it relieves the heat and tempers all burnings—not those from the sun, but those from the fiery darts of the devil; for it has its origin from above and its root from where it is also irrigated. Many are the streams of this fountain which the ^C Paraclete sends forth, and the Son becomes the mediator, not holding a mattock to prepare the way, but opening our disposition. This most honorable fountain is a fountain of light, I say, ejaculating the rays of truth. The heavenly ^D powers also stand around this venerable fountain, gazing at the beauty of the streams; since they do not see more clearly than we do those things set before us,

^A just as if someone were to put their hand or tongue into molten gold, they would immediately make them golden; so too does the soul work upon what is set before it here. For this most holy river surges forth more violently than fire, yet it does not burn, but merely baptizes whatever it touches. This most holy blood was always prefigured from above on altars in the slaughter of the righteous; this is the price of the world; with this Christ purchased the Church; with this He adorned her entirely. For just as a man purchasing servants pays gold, and wishing to beautify them again, does so with gold, so too did Christ purchase us with His own blood, and He adorned us with this blood.

^B 14. Let us, therefore, approach this mystical table with all fear and a pure conscience and undoubted faith, and everything will be for us just as we believe without doubt. But to approach with faith means not only to receive what is set before us, but also to touch it with a pure heart; to be so disposed as if we were approaching Christ Himself. For what does it matter if we do not hear His voice, seeing that He speaks through the evangelists? Let us believe, therefore, that this is the same supper now as that at which He Himself reclined; for that one in no way differs from this one. Nor is it the case that a man prepares this one and Christ Himself prepared that one; rather, both this and that are [prepared by] the same Christ. When, therefore, we see the priest offering [the gifts] to us, let us not think that it is the priest doing this, but the hand of Christ extended. ^C For just as when someone is being baptized, it is not the priest but God who holds his head by an invisible power, and neither angel nor archangel nor any other dares to approach and touch; so too does this happen now. And this is clear from the fact that just as in baptism the priest does not say, "I baptize such a one," but, "He is baptized," by the undivided and consubstantial Trinity; in the same way here, too, he does not say, "I sacrifice the Lamb of God," but, "The Lamb of God is sacrificed," He Himself clearly sacrificing Himself by the will of the Father and the cooperation of the Holy Spirit; the same one being priest and victim, the same one receiving and being distributed.

15. Therefore, as we approach Christ the Priest, let us honor the body of the Lord with all purity, both ^D spiritual and bodily; for it is twofold. Let us approach Him with burning love, and with our hands folded in the form of a cross, let us receive the body of the Crucified; and applying it to our eyes, lips, and foreheads, let us partake of the divine coal, so that it may burn up our sins, and illuminate our hearts, and so that we may be inflamed and deified by the participation of the divine fire. For those who partake of it stand with angels and archangels and the powers above, clothed in the very royal robe of Christ, and spi-

spiritually armed. But I have not yet said everything, for they are clothed in the King himself. Yet just as this divine body and the blood are great and wondrous, so too, if one approaches with purity, one approaches for one’s own salvation; but if one approaches with an evil conscience, it is for chastisement and punishment. "For he who eats and drinks unworthily," the Apostle says in the Epistle to the Corinthians, "eats and drinks judgment on himself." For if those who defile the royal purple are punished just as if they had torn it to pieces, it is not absurd that those who receive the body and blood of the Lord with an impure mind should undergo the same punishment as those who tore him apart with nails. This is not because of the nature of the mysteries, for these are life-giving; but because of their own unworthiness; just as even the sun is harmful to those whose eyes are diseased. And in another place, wishing to show how terrible the punishment is, Paul says: "Anyone who has set aside the law of Moses dies without mercy on the testimony of two or three witnesses. How much worse punishment do you think he will be ^B considered worthy of, who has trampled underfoot the Son of God, and has considered the blood of the covenant, in which he was sanctified, as common?"

16. Let us therefore be attentive to ourselves, beloved, since we enjoy such blessings. And whenever we wish to say something shameful, or find ourselves seized by anger or some other passion of this kind, let us reflect upon the gifts of which we have been deemed worthy, and how we have enjoyed the Spirit; and let this reflection be a bridle for our irrational passions. For the divine coal, of which we have just partaken, is a purifier of every kind of filth, and a protection against every kind of hurt. If it happens to find base gold, it purifies it through a critical inflammation—that is, through afflictions and all sorts of trials—lest we be condemned along with the world in the future age; ^C and by purifying us, it unites us to the body of the Lord and to his Spirit, and makes us the body of Christ. Therefore, we too, desiring life and asking to have in ourselves the divine bread that gives immortality, must neither approach the awesome mysteries unworthily, lest we become liable to punishment, as has been said; nor, on the other hand, just as some of the more negligent tend to do, should we deprive ourselves entirely of this blessing of Christ by refusing to partake of Christ mystically, feigning a piety that is truly harmful. For the devil, that cunning old schemer, has invented this; for, being artful in deceit, he does not allow us to live honestly—since he rejoices in the destruction of men—but once he has infected us with sins, he persuades us to fear the reception of the divine gifts, so that ^D by constantly serving sin in this way, we may never recover our senses or recognize what is beneficial for our soul.

17. Let us, I entreat you, break ^A His bond and, casting off His yoke from us, let us serve the Lord in fear, as it is written 13, and having become superior to the pleasures of the flesh through self-control, let us approach the divine and heavenly grace. And having ascended to the holy communion of Christ, let us depart from that sacred and spiritual table like lions breathing fire, having become terrible to the devil, and mindful of our Head, Christ, and of the love which He showed toward us. For thus, yes, thus, I declare, shall we overcome diabolical deception, and become partakers of the divine nature, and rise toward life and immortality. For Christ, dwelling within us, calms the law that rages in the members of the flesh, and kindles piety toward God, and puts to death the passions; He does not impute to us the sins in which we are involved, but rather heals us when we are sick, binds up the broken, and raises up the fallen, being a good shepherd who lays down his life for the sheep. ^B Therefore, let no one be faint, let no one be nauseated, but let all of us, ignited, aroused, and fervent, approach the divine table, looking upon Christ Himself, breaking Him ourselves, eating Him ourselves. For if the Jews, standing, and wearing their sandals, and holding staves in their hands, were eating the Passover with haste, much more does it behoove us to be sober; for they were about to set out for Palestine, wherefore they assumed the appearance of travelers, but we are about to journey to heaven.

18. Whence it is necessary to be vigilant on every side, because no light punishment awaits those who partake unworthily, but ^C that very punishment which those who butchered the most holy body of Christ will justly suffer. For what must be purer than the man who is about to taste of this sacrifice? What hand ought not to be more radiant than a solar ray, which distributes this flesh; what mouth ought not to be filled with spiritual fire, what tongue ought not to be reddened with that most awesome blood? Let us consider what honor we have been vouchsafed, of what table we partake: which the angels behold and tremble, and dare not look back unflinchingly, because of the brilliance flashing forth from it. By this we are nourished, and we become one body of Christ, and one flesh. Who shall speak the powers of the ^D Lord, or make all His praises heard? He who binds us entirely to Himself, and through this mystery mixes Himself into each one of the faithful; and by this, He again persuades everyone that He assumed our flesh. Let us not, therefore, be slothful, having been deemed worthy of such honor and love. Do we not see with what readiness infants grasp the breast, with what impulse they fasten their lips to the nipple? With such alacrity let us also approach this table and the nipple of the spiritual chalice; yea, even with greater. Let us draw, as suckling babes, the grace of the Spirit; and let it be our only pain not to partake of this food.

Let no Judas, therefore, be present, no lover of money, no inhuman person, no one cruel and unmerciful, no one at all impure. If anyone is a disciple, let him approach; the table does not receive those who are not such, for "With my disciples," He says, "I keep the Passover." I say these things to those who are partaking.

^B 19. I counsel you also, who minister (for it is necessary to speak to you as well), not to distribute these gifts simply and as it happens, but with much caution and much consideration. For you shall bear no small punishment if, knowing the wickedness of any, you allow him to partake of this table. His blood shall be required at your hands. Even if anyone be a general, or a governor, or even he himself who is adorned with the diadem, if he approaches unworthily, forbid him; you possess authority greater than his. If you had been entrusted to keep a spring of water pure for a flock, and had seen a sheep carrying much mud in its mouth, you would certainly not have allowed it to stoop down and pollute the stream. But now, having been entrusted with a fountain not of water, but of blood and Spirit, and seeing some having sin worse than mud and approaching, are you not indignant nor do you restrain them? And what forgiveness could you obtain? For this reason God has honored you with this honor, that you might discern such things. This is your dignity, this is your security, this is your whole crown; not to be clothed in white and shining tunics, and to walk about.

^C 20. But how, they say, do we know such and such a person? I do not speak of those who are unknown, but of those who are known. Let me say something more terrible: it is not so much of an abomination if those possessed by demons are within the temple as if these are; as Paul says, because they have trampled under foot Christ, and have considered the blood of the Testament common, and have done despite to the Spirit of grace. For the sinner who approaches is worse than the one possessed by a demon; for the latter, because he is seized by a spirit, is not punished; but the former, if he approaches unworthily, is delivered to eternal punishment. ^D Do not therefore only expel those possessed by demons, but absolutely all whom you see approaching unworthily. Let no one who is not a disciple communicate; let no Judas receive, lest he suffer the penalty of Judas. This multitude also is the body of Christ. Beware, therefore, O ministers of the mysteries, lest you provoke the Lord if you do not purify this body, and if you give a sword instead of food. But even if someone should perhaps approach through ignorance to receive unworthily, forbid him without any fear; fear God, not men. For if you fear men, you will be mocked by them.

^A If, however, you fear God, you will be reverenced by men themselves. Therefore, do not allow such attempts. Let each one of you renounce his own soul before he betrays the Lord’s body unworthily; let him shed his own blood before he betrays blood so tremendous against what is right. But if someone is ignorant of a sinner, although he has searched diligently, no fault will be his. For we have spoken these things concerning those that are manifest. If, then, you correct the known sinners, God will quickly reveal the unknown ones to you as well. But if you permit those to approach, why should God reveal the others to you from now on? I say these things not so that you may merely cast out or cut off, but so that you may correct and bring them back. For in this way you will have God as propitious, and you will find many who partake worthily, and you will receive a great reward for your own diligence and your care for others.

21.

^A 22. Yet especially after participating in the terrible mysteries, let us conduct ourselves thus; since that time is most of all a time for sobriety and fasting. For if someone who has eaten some good things keeps himself so as not to spoil the previous meal with another evil one, much more ought one who has been feasted with the Spirit not to revel and carouse, nor to introduce satanic luxury. Let us consider what the Lord said to the disciples, offering his own most holy body and blood; for he said, "Do this in remembrance of me," revealing to us the cause of the dispensation of the mystery, and along with other reasons he assigned this one, quite sufficient to persuade us to piety, so that by thus reflecting on what the Master suffered for our sake, we might be more philosophical after communion. Let us consider also in this regard what the apostles did when they had partaken of the holy suppers. Did they not turn to prayers and hymns and holy all-night vigils? Did they not turn to that long discourse ^B filled with much philosophy? For he was then explaining and commanding them great and paradoxical things, while in the meantime Judas was departing to summon those who were about to crucify him. But we, before we partake, fast, so that we might in some way appear worthy of communion; but when we have partaken, though we ought to continue in sobriety, we cast off all restraint. And yet, is it not equally necessary to be sober before communion as it is after? Surely one ought to observe sobriety at both times; especially, however, after receiving the Bridegroom: before, that we may be worthy to receive; and after, so that we may not appear unworthy of what we have received.

^C 23. What then? Is it necessary to fast after partaking? I do not say this, nor do I compel it; for this too would be a noble thing, but I do not force it; rather, I exhort you not to indulge in luxury to the point of insatiability. For if, when overcome with wine, we would never choose to meet even a friend, how do we dare to heap such drunkenness upon ourselves while having Christ within? And do we not shudder to take the bread of life and do the works of death? To taste of the table of Christ, and to revel on the day on which it was granted to us to touch his flesh with our tongue? Let us remember the right hand, the tongue, and the lips that introduced Christ. ^D Let us consider the time at which we approached; and when a material table is set before us, let us direct our mind to that other table, to the Master’s supper, to the vigil of the disciples during that holy night. We have heard sacred hymns, we have reclined at a royal table, we have been filled with the Holy Spirit, we have become companions of the heavenly powers. Let us not, I beseech you, cast away such grace; let us not squander the treasure; let us not introduce drunkenness, the parent of ten thousand evils: but having taken food that is sufficient only for sustaining life, let us turn at once from the table to prayer and to thanksgiving with a hymn, that we may preserve the grace which we have received.

and may attain to eternal goods by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom to the Father is glory together with the most holy Spirit, now and always and unto the ages of ages. Amen. ^A

ETHICON IX. OF THE NINTH DISCOURSE

1. Having heard these things, therefore, let us learn to be sober and to keep watch. For if he who was numbered among that holy choir, who was a companion of Christ, who had enjoyed such a gift and such teaching, who had performed miracles (for he himself too had been sent with the others to raise the dead), since he was caught by a grievous disease, the vice of avarice, was cast down into such a chasm that he betrayed his own Master—and neither his benefits, nor his gifts, nor his being with Him, nor [His] care, nor [His] washing of [his] feet, nor [his] fellowship at the table, nor the holding of the money-bag profited him anything—nay, but these things became for him even instruments of punishment; what shall we suffer if we do not guard against this passion? Every day he was with Him who had not where to lay His head, and every day he was schooled by deeds and by words not to possess gold, nor silver, nor two tunics; and yet he was not reformed. And how do we hope to escape the disease, using only a slight medicine and not applying much zeal? ^B

2. For avarice is a grievous thing, grievous; it fills both eyes and ears, and drives those who are caught by it into a Bacchic frenzy, making them fiercer than wild beasts, and [rendering them] most cruel and inhumane, not allowing them to think of the salvation of their own soul, but, having utterly abandoned all these things, it persuades them to serve only it, as though it were some savage tyranny. For he who loves money not only does not love his enemies according to the commandment, but even hates his friends; and he acknowledges neither kinship nor remembers acquaintanceship, respects no age, and has no friend at all, but is of a hostile mind toward everyone; and above all others, toward himself, not only because he destroys his own soul, but because he draws himself into myriad anxieties; and so tyrannical is the passion of avarice that it even overcomes the most intense love of bodies. And the grievous [thing] of such a bitter slavery is this: that it even prepares the man to hold it in favor; and the more one serves it, the more he is delighted with a vehement pleasure. ^{C D}

And by this, the disease becomes most incurable, and the beast difficult to capture. This made Giezi, who dwelt with the holy man Elisha, a leper ^A instead of a disciple and prophet; this corrupted the princes of the Jews, so that they took gifts and became partners of thieves; this made Judas a traitor; this destroyed those around Ananias; this brought in countless wars, filling the roads with blood and the cities with lamentations and wailings; and it caused dinners to become unclean, and tables to be polluted, and filled with foods of lawlessness; for from this come wars and fightings, from this the grave-robbers, and whatever evil you might name, from this it comes.

5. Therefore divine Paul called it the slavery to idols, that he might show the magnitude of the malice. But why [call it] slavery to idols? Because many have money but do not dare to use it, but consecrate it in a certain way, and transmit it intact to their children and the descendants of these, fearing to touch it as if it were some sacred offering. And if they are ever compelled [to use it], they are as distressed as if they had done something nefarious. And otherwise, just as the Gentile honors the image, so the covetous man commits his gold to doors and bolts, fashioning instead of a temple a chest, and storing it away in silver vessels. But, you will say, he does ^B not worship the gold, as the Gentile worships the image. Yet he shows every kind of service toward it. Furthermore, the Gentile would more readily cast away his eyes and his soul than the image. So too with the lovers of gold. But they do not venerate, you say, the gold. Yet not even the Gentile venerates the image [itself], but the demon dwelling within it. So too the lovers of wealth, even if they do not worship the gold, yet they worship the demon that leaps upon their souls from the sight of the gold and the desire for it; for the desire of avarice is more cruel than a demon; and many are more obedient to this than others are to idols; for there they often disobey, but here they yield to everything, and obey whatever it commands them to do. And see what it says: "Be an enemy and foe to all, ignore nature, despise God, sacrifice yourself to me"; and they obey in all things. And to the images indeed ^C they sacrifice oxen and sheep; but avarice says, "Sacrifice to me your own soul," and he obeys. Do you see what altars it has, what victims it receives? Appropriately, then, the great Paul called this slavery to idols, as being the most cruel of all passions.

4. And everywhere this passion makes those ^D possessed by it useless, whether there be need to act as a general or to lead the people; nay, even not only in public, but also in private affairs. For even if one who is sick with the disease of avarice is about to take a wife, he will not choose the virtuous one, but the worst of all, being overcome by the love of money; and if a house is to be bought, he will not buy one decent for a free man, but one that can be rented out for more; and if slaves, or any other thing he is about to purchase, he will choose the most vile, because of the profit...

And why do I speak of military, civil, or administrative offices? For even if he be a king, he is the most wretched of all, the defilement of the world, and poorer than all. For he will behave as one of the many, not deeming that all things are his, but considering himself one among all, while he snatches at everyone’s property and imagines himself to possess less than everyone. For measuring his current possessions by his desire for those things he does not yet own, he will deem that these are nothing compared to those. Wherefore someone said that there is nothing more unjust than a miser; for a man of this sort betrays even himself, and goes about as a common enemy of the world, grieving that the earth does not bring forth gold instead of stalks of grain, and fountains instead of streams, and mountains instead of stones; growing angry at the abundance of the year, and straitened in the midst of common goods; ^B spurning any opportunity from which it is not possible to obtain silver; enduring everything from which he might scrape together even two obols; hating all, both the poor and the rich— the poor, lest they approach and make a request; the rich, because he does not possess their property. He thinks that all things ought to be his own, and as if defrauded by all, he is angry with all. He knows not repletion, he understands not satiety. Living in darkness through his love of money, he does not recognize the beauty of things more worthy of esteem as is right, just as someone who sits in sensible darkness cannot discern the beauty of precious stones, or golden vessels, or purple garments placed before him. For the love of money is indeed like an intellectual darkness, allowing nothing to appear as it truly is, but rather otherwise; since nowhere does the nature of things appear as it does in poverty; nowhere are those things that seem to be, but are not, so thoroughly exposed as in philosophy.

5. And to put it briefly, the lover of money, bound by such and so great evils, is of all men the most wretched; just as, conversely, he who is rid of these and philosophizes is to be envied above all. For a man gifted with virtue, whether he be a slave or a master, is the most blessed of all; for no one shall do him harm, even if all the men in the world should gather together, moving arms and armies and waging war against him. ^D But the depraved and wicked man, such as we have described, even if he be a king and surrounded by ten thousand crowns, and possesses a numerous army, will be able to be afflicted with the greatest evils by anyone at all. So weak is wickedness! So powerful is virtue! Why then, O man greedy for money, do you mourn as if in destitution? Why do you lament during a festival? For this is a season of festival. Why do you weep, O lover of wealth? For poverty, too, is a public celebration, if you have a sound mind. Why, child, do you cry? For it is necessary to call such a man a child. You have no money, because you are a pauper? You are freed from a great burden; rather, you are even to be admired and are blessed, because you have poverty as your teacher of prudence, endurance, and all philosophy—I mean that poverty in which even Lazarus, while living, was crowned. Or even Jacob

Jacob showed [one] illustrious, [who was] but desirous of obtaining bread. For this reason we also admire Joseph, who fell into extreme poverty, and not only became a slave but also a prisoner; for we do not praise him so much when he distributed the grain as when he lived in the prison: nor when the diadem was placed upon him, as when [he wore] the chains: nor when he sat upon the throne, as when he was plotted against and sold. ^A 6. But you have been struck by someone, being despised as a poor man? And what of that? You have become more patient from this. But you do not possess glory and power, being dishonored like a poor person. You describe to me yet another form of freedom. Listen also to the pagans philosophizing about these things, and saying that those who are so disposed in their soul suffer no serious ill. But you do not have a brilliant and conspicuous house, and one having enclosures, because you lack riches, and for this reason you desire them. But behold, the whole earth is in your sight, the public buildings, whether you wish to derive pleasure or use from them. And what is more pleasant and more beautiful than the firmament of the heaven, which God has spread out as a ceiling for us? For it was created for our sake, and it is common to us all, and benefits us the most, as it leads us up through its beauty toward the Creator. For how long will the love of present things, which are superfluous and useless, occupy us so much? For riches are reckoned among superfluous things, of which there is no utility. For how long shall we cling to vanities? For how long shall we not look up to the heavens? Shall we not be sober? Shall we not take our fill of these earthly and fleeting things? Shall we not finally learn their worthlessness by experience? ^B 7. Let us consider those who were rich before us; were not all those things a dream, a shadow, and a flower? Were they not a rumor and a myth? Such a one was rich; but where now is the wealth, which has slipped away and decayed? But the sins committed because of them remain, and the punishment for the sins. For how long, O needy and poor, will you flee from things that endure and pursue things that will perish? It is impossible for anyone to be rich unless he is opulent in his soul; just as it does not happen to anyone to be poor unless he carries poverty in his mind. For if the soul is more powerful than the body, the weaker things cannot subject it to themselves; but that which is more powerful draws to itself and transforms those things ^C that are not equally strong. For even if the heart suffers some harm, it affects the whole body in the same way; and if it is diseased, it harms the whole mass; but if it is healthy, it is beneficial throughout; and if any of the other parts are corrupted, while it remains healthy, the damage to those other parts is easily shaken off. 8. But that I may also make what I say clearer, tell me, what is the utility of green branches when the root is withering? But conversely, what is the harm of the leaves drying up from above, provided the root is healthy? So also here, there is no utility in riches if the soul is impoverished: nor, conversely, does poverty harm, if the soul is rich. And how, they say, could a soul be rich if it lacks wealth? Indeed, then it would most of all be rich; for then also ^D

it is accustomed to be rich. For if, as we have often ^A shown, the mark of a rich person is to despise wealth and to have need of nothing, it is clear that the mark of poverty, in the highest degree, is the desiring of wealth; for being in poverty makes one richer. And that it is easier for one in poverty to despise wealth than it is for one in wealth, and that the rich man desires wealth more than the poor man, is surely evident to everyone. For just as a person who is drunk thirsts more than one who has partaken of drink in moderation, so the man in wealth reaches out for wealth more than the one who is in poverty. For this desire is not of such a nature that it can be quenched by an abundance; rather, it is in its nature to be the opposite: to be kindled by it. And just as fire, when it receives more fuel, then rages most fiercely, so also the desire for wealth, when one casts more gold into it, then most of all ^B rises up.

9. Whence also those who are lovers of wealth take no pleasure in what they possess, since they are gaping with their whole mind toward things not yet attained; and not only do they not take pleasure, but they are also tormented, however much they may amass, because they know no end to such a desire. Just as one who is perpetually thirsty, even if he should drink from ten thousand springs, perceives no pleasure from it, because he does not receive satiety; and just as again a eunuch, having a desire to deflower a young maiden—as one of the wise says—when he embraces her, he is indeed united with his beloved, but being unable to satisfy his desire, he endures the ultimate torment; so too the miser, desiring gold and silver, when he comes into the ^C possession of these things, exists indeed in affluence, as having these, but because he is unable to satisfy his desire completely, he is always in pain. For wishing to be richer and to amass more, he kindles his desire all the more and never stops; even if he should receive ten thousand talents, he desires as many others again; and if he should obtain these, he reaches for twice that much. And proceeding further, he prays that the mountains, and the earth, and the sea, and all things might become gold for him, being frantic with a certain new and terrible madness, a madness that can never be quenched. If, therefore, to desire more is a sign of poverty, and one who is in wealth is such a man, it follows that this man is, above all others, in poverty. Do you see that the soul is then most in poverty when it is wealthy, and then is wealthy when it is in poverty?

10. But if you wish, let us test the argument upon persons as well; and let there be two men, one having ten thousand talents, the other ten; and let us despoil both of these. Who, then, will be in greater pain? He who has lost ^D the ten thousand. He would not have been in greater pain, however, had he not loved them more; and if he loves more, he desires more; and if he desires more, he is in greater poverty. For we desire most of all that of which we are most in need; for desire arises from lack. For where there is satiety, it is not possible for desire to exist; and indeed we thirst most intensely when we are in need of drink. Therefore, it remains that the harm comes not from poverty, but from ourselves; for no one will harm us, if we [are...]

are of a sober mind. Therefore, I entreat you, let us not undergo such insanity, betraying our salvation for a little money; but let us hold fast to the hope of what is to come—the elderly, as those who know clearly that little time of life remains for us; and the young, as those convinced clearly that not much is left. For as a thief in the night, so does that day come. Let us avoid with all diligence the disease of covetousness. For although this beast is fierce, as we have said, yet nevertheless, if we truly wish, we shall easily overcome it. For this desire is not innate or natural; otherwise it would have been implanted from the very beginning of things. Yet in ancient times there was neither gold, nor any lover of gold.

11. But if you wish, I will tell you whence the evil entered. As each one envies those before him, he aggravates the disease; and the one who precedes incites the one who covets. For when they see splendid houses, and a multitude of fields, and herds of slaves, and silver vessels, and a great pile of garments, they do everything to surpass them; so that the first become the cause of the second, and those also of those who come after them. But if they wished to be sober-minded, they would not become teachers to the others. Nor are these later ones excused on that account; for there are others who despise wealth—which itself greatly demonstrates that the disease of avarice is not naturally implanted, a fact which is evident from those who are free from it. For physical qualities are common to all; but this desire exists solely by our own fault. From this it is born, from this it grows; and when it has seized those who pant after it, it makes them live against nature. For when they do not recognize their own fellow-people, their brothers, their relatives, and absolutely everyone, and together with these they neglect even themselves, this is truly living against nature. Whence it is clear that this vice, that is to say, the disease of avarice, is against nature. ^B

12. For this reason also Judas, having fallen into this from sloth, became a traitor to Christ, although he was called by Christ himself. For the calling of God is not ^C coercive, nor does it force the mind of those who do not wish to choose virtue; but he exhorts and counsels, and does and strives for everything to persuade us to become good. But if some do not admit it, he does not force them, just as he did not force Judas to become good, after he had become wicked and base through his own fault on account of this disease. For from this, and from no other place, do such changes occur; just as from good zeal, changes to the contrary occur. For how many who had been violent, have later turned out more gentle than sheep? How many lewd persons have subsequently become modest? How many before these were rapacious, have later cast away even their own possessions? Wherefore, if we are sensible, let us cast far away the desire for riches and the disease of avarice; of whose wickedness the covetous themselves also bear witness, judging it an injury to themselves whenever anyone casts this reproach at them. And in truth, this is the greatest reproach, ^D and many evils...

^A result, and it is entirely within our power to escape this, if we are willing.

13. Let us therefore endeavor, beloved, to correct this fault as well, and to turn the passions that arise within us at every age toward the contrary. For if through the individual stages of our life we neglect the labors of virtue, suffering shipwreck everywhere, when at last we arrive at the harbor empty of spiritual burdens, we shall suffer the supreme punishment. For the present life is a vast sea; and ^B just as in this sea there are diverse gulfs having diverse tempests—for the Aegean sea is difficult due to the winds; the Tyrrhenian strait due to its narrowness; the Syrtis by Libya due to its marshes; the Propontis outside the Euxine Sea due to the violent surge; the seas beyond Gades due to the desolation, the untrodden nature, and the mystery of the places; and another part for another reason—so too it happens in our own life.

And the first sea to be seen is that of childhood, having much agitation due to ignorance, due to simplicity, and due to instability. For this reason, we appoint pedagogues and teachers, supplying what is lacking in nature through care, just as we provide for the sea through the art of navigation. After this age, the sea of adolescence succeeds, where the winds are violent, as in the Aegean, with concupiscence ^C increasing within us. And this age is especially devoid of correction, not only because it is more vehemently disdainful, but because sins are not rebuked; for the teacher and pedagogue have by now been removed. When, therefore, the winds blow more violently, but the helmsman is weaker and there is no one to defend him, consider the magnitude of the tempest. After this, again, another part of life succeeds, namely that of manhood, in which the burden of domestic economy lies; when there is a wife, and marriage, and the procreation of children, and the management of a household, and many clouds of anxieties; and then especially do ^D avarice and envy flourish.

14. So when we pass through each part of life amid shipwrecks, how shall we be sufficient for our present life? How shall we escape the punishment to come? For if in the first age we have learned nothing sound, and in youth we have not been temperate, and having become men we have not overcome avarice, then, having advanced toward old age as if to a bilge—having rendered the boat of the soul weaker through all these snares, with its planks coming apart—we shall arrive at that harbor laden with many trifles instead of spiritual freight.

merit: we shall provide laughter for the devil and mourning for ourselves, and incur intolerable punishments. In order, therefore, that these things may not happen, let us restrain ourselves entirely and, resisting these agitations, let us cast out the desire for riches and the dire disease of avarice; because, according to the Prophet, "Surely every man living is troubled in vain." ^B For the pursuit of wealth is truly a trouble, a vain trouble and tumult, such as does not exist in the eternal mansions. For here one man labors and another enjoys; but there, each one shall be the possessor of his own labors and shall receive a manifold reward. Let us therefore strive toward that life which remains forever, despising this fleeting and fluid one, so that we may obtain true riches here, and enjoy the future eternal goods there; which may we all attain by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom is glory to the Father together with the most holy Spirit, now and always, and unto the ages of ages. Amen.

THEODORE MELITENIOTA FRAGMENTS FROM THE BOOK OF ASTRONOMY

Theodore Meliteniota, and Great Sacellarius of the Great Church, Prooemium to Astronomy.

^C 1. "Let God be the guide of every work and word," says one of the ancient sages, and I, following his example now, say: May God be the guide of this present composition, which I am undertaking, and may He, who from above inspires divine words, accompany and assist me in my work, He who extends His helping and strengthening hand in all adversities. God, I say, who gave to our men philosophy, a gift truly divine—such as He has never bestowed, nor will ever bestow again—which, being a blessed operation and rest of the mind, surpasses by its splendor all bodily actions and operations more than can be expressed in words, raising them entirely from the ground, where they would otherwise lie, and placing them above visible things, making those who possess it partakers of the things of Olympus.

^A And the disciples of this philosophy hymn it, as do all those who belong to the school of poetry associated with it. Orators, too, and all who strive to speak in the Greek tongue—unless they be driven by a kind of incurable madness—sing its praises and proclaim it; so great and divine a thing is wisdom. And one must think of it so transcendently that one cannot say that any other of the many things we possess here among us surpasses the rest; thus, it has not happened, nor is there any other to whom this designation could be applied, nor to whom wisdom is more fitting than to man. Consequently, there is no other way, save through the presence of wisdom, to show a human being to be truly most beautiful, truly using reason, and by this very fact excelling other living creatures.

^B The theorems of most venerable philosophy concerning the heavens, apart from theological science—which occupies a place far above all others—are the most excellent and the principal ones; and it is possible to see the superiority of sublime astronomy. For, being altogether beyond the others, it has as its underlying subject, as the one who spoke of the blessed body of heaven said, and it provides the cause for the rest of mathematical theory, and in general it generates, along with the world, the corresponding number, and harmonic proportions, and music; it establishes the properties of lines, and, so to speak, makes men heavenly orators and ethereal sophists; who, when they have investigated with their minds the revolutions of the stars as they turn, no longer think that they are treading the earth with their feet.

^C Let me say what is greater and more perfect: “The heavens declare the glory of God, and the firmament proclaimeth the work of his hands” (Ps. xix, 1). And when the stars were created, He who numbers the multitudes of the stars and calls them all by name says to Job: “All my angels praised me with a loud voice and sang hymns” (Job xxxviii, 7). What more? The blessed Abraham, born among the Assyrians and entangled in their manifold idolatrous error, was the first—and it is permitted to say, the only one—to know the Creator and God of all, being, as a certain holy man says, a man of great knowledge and most wise, who renounced the Assyrian way of life, and, deeming the apprehension of truth sufficient for himself for every prosperity—since he knew that philosophy, which is the good and right state of the soul, is the only happiness—attained the true knowledge concerning God, having fixed his ruling mind precisely upon the spectacles of the heavens; being most excellent in such matters, and possessing the whole science of astronomy. ^D Verily, having attained the true knowledge of God, where the part of the mind that is in man

^A IV. I can also add this, and indeed it is timely. Though the Savior put on our nature for our sake, and having manifested infinite miracles, was finally taken by the malice and envy of the Jews who plotted against him, he went willingly and of his own accord to the cross, and suffered in the flesh. At that time, among other things that occurred in an extraordinary and unusual manner, darkness was poured out upon the sun; this happened even to those who were most skilled in heavenly things, and provided to all, as it were, the greatest cause to recognize that He, who was raised upon the wood of condemnation, was God Himself. For it is possible to perceive the solar eclipse—which is the most splendid eye of the day—occurring according to the laws of nature through the interposition of the moon at the synodic conjunctions; yet it is never permitted to remain in darkness without delay. Moreover, the part that fails first is also the first to be restored to light, and conversely, that which is obscured last is the last to emerge, and furthermore, it appears to different people in different climates of the earth with varied and unequal magnitude. ^B But the eclipse that occurred during the Savior’s passion, when the legal Passover was being sacrificed—at the time of the full moon, when the moon stood in opposition to the sun by its diameter and thence hastened without delay to the conjunction—was seen to be joined with a miracle. This eclipse marvelously retained the state it had in the beginning, so that from the start and for three full hours, the sun remained eclipsed and totally darkened. Furthermore, the darkness that terrified the orb of the earth from east to west, and which served to demonstrate the magnitude of the powers and authority of the Crucified—only he who has penetrated into the most intimate and deep recesses of astronomy could clearly know that these were unusual. From which, unless one wishes to be deliberately malicious, one could certainly recognize this truth as if using a preceptor: the scientific contemplation of the heavens, which does not declare and predict a mere man, but a God-man hanging upon the wood. Granted that the nocturnal darkness which happened at midday did not follow the laws of nature according to the dogmas of the astronomical art, but arose portentously at the bidding and command of God. ^{C D} V. Therefore, we may truly call astronomy something indeed admirable and most beautiful, which holds a most sublime place among human sciences and those closest to things divine, and we may define it as beyond measure venerable and ascending to higher things; we may even say that it acts as a most venerable herald, having come to us from God, demonstrating to all who rightly consider what is necessary, and clearly announcing that He who became man for the sake of men, and remained God, is renewing all of nature upon the cross through the assumption of flesh. For astronomy is indeed an ancient and true narrative, held to be certain, that it was delivered by God through an angel to the descendants of Seth.

^A

VI. Therefore, to contemplate the occurrences of the movements of the sun, moon, and the rest of the stars in relation to one another and to the earth, and to attain that foreknowledge which is had through astronomy—which is the end of the truths to be known, in the pursuit of which Ptolemy devoted his effort in the thirteen books of the *Great Construction*—and to consider this as a scientific knowledge through the principles of philosophy concerning the natures of certain things produced by God, how they themselves exist and in what manner they are carried along in total obedience to divine laws and commandments, is a great matter, demonstrated by many arguments, and, to tell the truth, to be venerated with exceeding great and supreme honor.

VII. But to attribute the active qualities of these, and the natural idiosyncrasy of their configurations, as the cause of the accidents that happen to us, falsely ascribing such things to the celestial bodies, and from their motion to weave together genethlialogical horoscopes and to deduce future events, and from this to suppose that one can have foreknowledge of future things—which belongs to astrology, or what is also exceptionally called "mathematics"—is a matter of idle vanity, which refers human actions to the movement of the stars as to their causes. The knowledge of that art, therefore, which contributes nothing of good or health, and which has no affinity with the truth, leads those who wish to live piously into error and into an abyss of corruption and perdition, being highly pernicious. ^B Such things, therefore, along with the wicked art of magic, which casts man far from God, practiced basely and godlessly, and the mathematicians—that is to say, the astrologers—are, as is fitting, turned away from and abhorred by divine laws and the decrees of the inspired and god-befitting teachers; inasmuch as they gape in vain at the things on high and attach our life to their motion, fighting against God directly, and walking truly beyond the established bounds, to the detriment, it must be said, of their own heads, and, one may add, of their souls.

VIII. But those people are thus driven out by those of our sheepfolds who rightly preside over them as pastors. I, also, as a child following in the footsteps of the fathers who nourished and instructed me, consider as nothing, and turn away from as deceitful, fallacious, and unsafe, the second of the two sciences that concern the stars, insofar as those who pride themselves upon it chiefly and profess it with the greatest danger assert that the changes which happen in the world are sent by the position and configuration of the stars. ^C But the first in order and power—for this part takes the primary place over the others—which is most useful and most conducive, occupying itself solely with the investigation of the movements of the stars, I hold in high regard, and for the sake of the theory's explanation and as a commentary upon it, both for my own sake and for the sake of those of my old acquaintances who urged me, I have determined in the first book of the present work, as in

^A a preface, to set forth an introduction to the calculations, and to provide ^B a sketch that is most conducive to the second and third [books]. Concerning this, very many writings have been worked out in greater detail by the philosopher Syrianus, by the mathematicians Theon and Pappus, and by John the Grammarian, a citizen of Alexandria; and yet there are things in this [introduction] that have been newly discovered by us as well. In the second [book], I have decided to treat the calculations of the planets and fixed stars of the Great Construction in a more methodical way, to make them easy to work with by means of examples, and at the same time to write down the calculations for the ready-made tables as in examples, and to demonstrate the agreement of both in all respects. Then, I have also decided to conclude the third book, which contains the calculations of the Persian ready-made tables, of this present work, which goes by the name of the Astronomical Triple-Book. To others, it will certainly be useless and deservedly held in total contempt, but for the companions who have urged me to pursue this discourse, it will be useful, and [it will serve as] a reminder of such a theory, and for me, too, the author, Theodore Meliteniotes, who was born long ago in Constantinople, or New Rome, [and who is] numbered among those serving in Christ, and having attained the honors of the sacred senatorial order, having become great sacellarius and teacher of teachers of the most holy Great Church of God, and archdeacon of the venerable imperial clergy. And thus, the first book of this astronomical Triple-Book, which is also an introduction to computations, contains these things:

BY THE SAME, CHAPTER I

^C 9. Astronomy is an art that occupies itself with and revolves around celestial bodies, and its goal is to know their motions. Astronomy is also the knowledge of continuous, ever-moving quantity. It is also called spherical astronomy, being named after the primary and more honorable spherical doctrine, which contemplates the celestial sphere that encompasses all things within its circuit; and [it is named] from the stars existing in it, [being called] by a Greek name—a truly divine and most beautiful discipline. Since it thinks about divine and celestial things, and concerns itself solely with the contemplation of those things which always maintain themselves in the same way, as Ptolemy asserts in chapter 1 of the first book of the ^D Great Construction, it is for this reason that, in the comprehension of its own object, which is neither obscure nor confused, it is so powerful that it always remains like itself and immutable, which is the property of [true] science. This discipline, indeed, invented by Seth, one of the descendants of Adam, is a discovery deserving of all veneration; this, the monuments of the ancient Fathers teach in accordance with the truth, and Josephus, a man studious of the truth and a lover of it, wrote of this in the first book of the Antiquities of the Jews.

^A Verily, as they were the imitators of their own parent, they thought to philosophize about the heavenly bodies and their order and adornment; and they were the first to discover the types of letters, and the signs of the heaven, and the turnings of the year, and the weeks, and they bestowed names upon the fixed stars and the wandering planets. And in order that these discoveries might not escape men, nor perish before they came to be known, Adam having previously told that an annihilation of all things would come—one by the power of fire, and another by the might and multitude of water—they made two pillars, the one of brick, the other of stone; and they inscribed their discoveries upon both, so that if the brick one should be consumed by the downpours of rain, the stone one might remain and give all men the opportunity to learn the things inscribed thereon, signifying also that the brick one was erected and consecrated by them. This, he says, specifically the stone one, was still standing and remaining in the land of Syria up to that time. But when the earth had been covered by the flood, and Noah alone had been saved and become the leader of the second world, and his descendants, because of the audacity they had conceived in their minds, had built the tower, and their language had been confused and disturbed—because they had wickedly and godlessly conspired against God—Arphaxad alone preserved his own native speech and became the progenitor and founder of the Chaldean nation. Those who were of a good nature, having found what was inscribed upon the stone pillar, composed the science of the heavenly bodies; they were so admired by all for their wisdom that even those of their own philosophers who occupied themselves with astronomy, and already pretended to cast nativities, came to be called ^C Chaldeans.

XI. Strabo, the geographer, says that those living in the region of Babylonia are, by the common name of the race, called by excellence [Chaldeans], their land being allotted to them for habitation near the Arabs and the sea called the Persian Gulf, and being divided into several tribes; of these, some were called Orcheni, some Borsippeni, and others by other names, inasmuch as, being addicted to various sects, they held different opinions about the same matters. Among whom many other notable men have flourished, and especially Zoroaster, and after him Otanes; also Cidenas and Naburianus, and with them Sudinus; but also Seleucus, the one from Seleucia, is also a Chaldean. From this race the great Abraham of old, having been the first to know the Creator of all things through the affections and properties that are perceived on earth and sea, and from all things that happen in the sky, as well as those concerning the sun and moon, and having reasoned it out, when He called him, he readily hastened and followed Him as He led him into Egypt. There, when he encountered the wisest of the Egyptians, who, being devoted to different customs, despised one another's laws and for this reason were hostilely disposed toward each other, he rejected the empty arguments which they were making about their own [doctrines],

and showed that the discourses which each of them had fabricated from their own opinions contained nothing true in themselves. Having therefore admired the man in their conversations as most prudent and powerful—not only in understanding but also in the force of persuasion—whenever he began to teach by word, they accepted arithmetic and astronomy from him as he kindly imparted them. ^A

XII. When these men had become famous among all nations for their wisdom, they regarded Hermes, whom he says is called "thrice-great," as the man among them who was the pinnacle of mathematics, along with many other children of Egypt who were called prophets among them; it is not to be wondered at that those who had first been disciples of ^B the patriarch Abraham—who was a Chaldean and truly wise—gained a name among all for their learning. For he says that before his arrival into Egypt, that nation was ignorant of these things; from the Chaldeans they went into Egypt, from whence they also came to the Greeks. For Pythagoras the Samian, son of Mnesarchus, and Pherecydes the Syrian, and Anaxagoras of Clazomenae, son of Hegesibulus, and furthermore Thales the Milesian, and Solon also, who founded and wrote the laws for the Athenians, and indeed even Plato the son of Aristo, having traveled to Egypt for the sake of the love of learning, and having been taught the mathematical sciences by them, handed them down as knowledge to others. And indeed many others among the Greeks have turned out to be men who have exercised themselves to the pinnacle of such a theory, and by a wide margin they surpassed the Chaldeans and Egyptians; and most of all, the man who was above all others most industrious and most a lover of truth, Hipparchus, as Ptolemy says. Furthermore, Pappus and Theon were illustrious as successors ^C to Ptolemy.

XIII. This Claudius Ptolemy, born in the city of the Thebaid called Ptolemais Hermiou, a contemporary of the Roman emperor Aelius Antoninus, holds the first place in all things: since, as he himself demonstrates in his first books, he was zealous and diligent in learning all parts of mathematics, and especially that which contemplates divine and celestial things. And he delivered this in thirteen books of the "Mathematical and Great Construction" most beautifully and most sublimely; and indeed with such nobility of names, and grace, and rhythm, and tone, that he almost surpassed those who, led and impelled by these things, seem to concern themselves only with the charm of Attic speech; his work, on account of the majesty and dignity of the sublime and great arguments which are contained therein—and which have as their goal the contemplation of things celestial—received alone among all the name of the "Great [Construction]." ^D

XIV. For the first two books contain the general relationship of the whole earth to the entire heaven, and the account regarding the position of the oblique circle of the zodiac, and the place of our habitable earth; and furthermore, the difference in the ordering of these.

^A And he explains the difference arising from various inclinations according to each horizon. In the third book, he examines and determines the motion of the sun, as also in the fourth and fifth that of the moon. In the sixth, he explains what things happen to both together—namely, synodic conjunctions and full moons, and the other configurations which they make toward the sun or moon; and furthermore, the phenomena of eclipses and their accompanying accidents and circumstances. In the seventh and eighth, he sets forth those things which pertain to the sphere of the so-called fixed stars. Finally, in the last five books, he examines and contemplates the motions of the five so-called planets. Each of these, as the wise Ptolemy himself writes in the second chapter of the first book, he demonstrates by using as foundations and, as it were, starting points the manifest and clear phenomena, and the observations—both those made before him and those made in his own time—which are certain and subject to no doubt. And those things which are gathered and understood from these, he explains in a manner aptly accommodated through linear demonstrations.

ANNO DOMINI MCCCXLI

GEORGIUS LAPITHA

OF THE WISEST LORD GEORGE LAPITHA, THE CYPRIOTE, POLITICAL VERSES COMPOSED EXTEMPORE AND RECITED PUBLICLY TO ALL

(From the edition of J. F. Boissonade in *Notices et Extraits de la bibliothèque du Roi*, vol. XII, part ii.)

PREFACE

In which is inserted a notice concerning George Lapitha from Allatius’s *De Georgiis*.

The poem of which I provide here the first edition has been copied, with all the accuracy of which I am capable, from a manuscript in the King’s Library, which, after having borne successively the numbers 2039, 2256, and 3337, is today inscribed in the catalogue under the number 2877.

This manuscript is on paper and of a very recent epoch; the author himself is quite modern. Indeed, his relations with Nicephorus Gregoras, with Barlaam, and with Palamas place him in the XIVth century.

These indications are given to me by Allatius, who, in his dissertation *De Georgiis*, devoted a fairly extensive article to George Lapithes. I am reprinting it following this foreword, and I flatter myself that one will not hold it against me; for the dissertation of Allatius itself is not easy to consult; and Harles, who provided it, after Fabricius, in volume XII of the *Bibliotheca Graeca*, strangely mutilated it: notably, in the article on George Lapithes itself, he excised passages as curious as they are important which Allatius had extracted from the unpublished narratives of Agathangelus.

Following the piece by Allatius, I had the idea of placing three letters from George Lapithes to Nicephorus Gregoras. They are, it is true, already published among the *Elogia* in the edition of Nicephorus that we owe to the learned Boivin; but this reprinting, which will occupy only a very small number of pages, will surely not displease the readers, who will thus find assembled all or almost all that is known today of an author who does not lack a certain merit, and who will acquire perhaps, through this publication, a bit of reputation. I might well be deceiving myself for his sake; however, it seems to me that his poem, the ideas of which certainly lack force and originality but are reasonable and wise, and whose style is simple and sufficiently correct, could be put with utility into the hands of young people who are studying the Greek language.

EXTRACTS FROM THE DISSERTATION OF ALLATIUS, ON THE GEORGIIS.

*Georgii Lapithae, Cyprii*, ^A *versus morales* *Graecos 319 vidit Gesnerus Venetiis in biblioth. S. Antonii*, and Robertus Constantinus lists them in *Bibliotheca*. He flourished during the same age as the monk Barlaam, to whom he himself wrote many things, as the same Barlaam affirms in his epistle to Nilus the Recluse, whom he appointed as judge between himself and Palamas: "Ομοια δὲ τούτοις καὶ ἐν ταῖς πρὸς Λαπίθην τὸν Κύπριον ἐμοῖς συγγράμματι γέγραφα ταῦτα, ἅπερ ἐπὶ τῷ Φυσικῷ εἴπομεν": *Similar things to these I have written in my treatises to Lapithes the Cypriot, which we discussed in the Physics.* Therefore, he flourished in the time of Palamas, ^B as well as in the age of Barlaam, circa the year of the Lord 1337, as can be gathered from the same monk Barlaam’s *On Comprehending the Lunar Defect from the Mathematical Construction of Ptolemy*, which begins, "Ἀναγκαῖον ἡγησάμην ἐκθέσθαι σοι..."

Among Barlaam’s works, one may also read: *Βαρλαὰμ μοναχοῦ λύσεις εἰς τὰς ἐπενεχθείσας αὐτῷ ἀπορίας παρὰ τοῦ σοφωτάτου Γεωργίου τοῦ Λαπίθου*: *Barlaam the monk’s solutions to the questions proposed to him by the most wise George Lapithes.* The beginning of Lapithes’s doubts is this: *‘Ἐν τοῖς πρώτοις περὶ κινήσεως λόγοις ἀπεδείξατο Ἀριστοτέλης διὰ πλείονων’*; Barlaam’s response: *‘Πρὸς μὲν οὖν Πλάτωνα, ὦ γενναῖε, ὁπώποτε ἔχει Ἀριστοτέλης, ἐν οἷς φιλοσοφεῖ’*. In the same library of the King of France, codex 2050, are held *Στίχοι πολιτικοὶ αὐτοσχέδιοι εἰς κοινὴν ἀκοήν*: *Political verses composed extempore for common hearing and recited openly before all.* P. *Γνῶθι σαυτὸν*, O best one, what? and of what do you consist. The work is divided... ^{C D}

into titles according to various subjects, and I know not whether it be distinct from that which Gesner and Constantine have reviewed (1). The Lapithan, his studies, affairs, and fortunes, were represented to us with precision by Agathangelus, son of Callistratus, in his Narrations (2). You will read his words, as one fatigued by the weariness of writing, so that you may refresh your soul, and not unwillingly, since they are rare and not yet published (a):

We arrived at the island of Cyprus on the second day, where I had determined to linger for a long time, both for the other advantages of the island and for its lawful and hospitable way of life, and most of all for the converse of that wise man, I mean George Lapithas, whom, however, I did not meet immediately upon disembarking from the ship that same day; for he did not have his residence anywhere near there, but two days' journey away from the harbor into which we had sailed at that time. For Cyprus is larger than that island of Rhodes, and at the same time is not like it, but is oblong in shape; and in its center stands a mountain, raising its head to a great height. The mountain is called Olympus, from which three sources of rivers gush forth, of which the larger, called the Lapithus (3), descends, cutting through and flowing around the region known as Nicosia, and finally discharging its stream into the sea that looks toward the north. ^B On the banks of this river, he happened to have his dwelling; for which reason he himself has also been named Lapithas from the river. One might learn immediately, even from the mere appearance and the size of the man's houses and estates, even before seeing him, that he is not of the ignoble or of the common run, but one of the very famous and foremost of the island; one would judge this rather from his character and the constant dignity of his life. For feasts and sacred assemblies adorned his house (5), as did generous bounties to the needy. Moreover, he took the greatest care of the Christian captives who were often brought there, himself providing liberally the greater and more necessary means for their freedom, and at the same time urging others on by teachings from the divine Scriptures. For his most serious work, above all else, was to teach the Christians assembling in the holy churches ^C both the other rules of piety, and furthermore to take the greatest care of those in need, so that through him that whole island became an arena of mercy and faith, and most of all of freedom for captives. There are indeed also the king’s (6) estates and dwellings about those places, and the splendors of his houses are very beautiful because the...

part of the island where they are located is favored both by the air and also by the character and comfort of the places. Thus, George Lapithes went frequently to visit the king, and ^A he enjoyed a very great degree of royal reverence and honor, as much for his other dignity as for the wisdom that he possessed above all others. Since he himself was not lightly acquainted with the philosophy of the Latins, he always kept many of the Latin wise men about him. The king delighted in the culture and conversation of George, for the saying goes, "Wise men are the tyrants of the wise." ^B Being persuaded that he possessed both, that is to say, both the wisdom of the Greeks and that of the Latins—for George was indeed most skilled in both wisdom and language—the king gladly listened to him as he frequently debated with the Latin wise men, and as he struck them most deeply with the demonstrative darts of his syllogisms, overcoming them, especially when the contest was concerning the dogmas of the ancestral religion. For at such times, vehement and dense and frequent in the demonstrations he drew from the authority of the Holy Scriptures, he clearly showed them to be like mute fishes, so that the king, sometimes moved to anger by these things, would again be softened by the allurements of his words and by the unassailable twists and turns of the truth. By such methods he would sweetly restrain the irascibility of that royal soul and modestly stir it when it was fearful. To sum it up in a word, there was no one among all who, in rational contest, would not concede ^C to him the prize of victory by a wide margin, nor anyone who was not entirely unversed in Greek letters and not highly ignorant of Latin philosophy. I myself had heard of the man’s reputation, and before I sailed there, I not only very often read his compositions that he sent to you from the island, responding to your letters and to the demands of an honorable friendship, but I also heard his immense praises from the mouths of all those who came from there, as most frequently they did.

And how he conducted himself in treating of astrological matters, and his opinion concerning that science, Agathangelus expressed a little further on in the same place:

^D Nor did he hold the four books of Ptolemy on the effects of the stars in less esteem, but he perused with great care and concern these, and whatever else remains written by those before and after Ptolemy, as well as the works produced of old by the Chaldeans and Persians, all of them with great diligence.