Then (Peter) dwells on the allegory, in order to bring the devastation and captivity closer before the eyes of his hearers. "The sun will turn into darkness, and the moon into blood." What does the expression "the moon will turn into blood" mean? It seems to me that by this he means the excessiveness of the bloodshed, and he deliberately speaks in such a way as to inspire them with great fear. "And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved." "Everyone," he says, whether he be a priest (although he does not yet say so), or a slave, or a freeman, because "there is neither Jew nor Gentile; there is neither slave nor free; there is neither male nor female: for you are all one in Christ Jesus" (Gal. 3:28). And rightly so: this difference really takes place only here, where everything is a shadow. If in the royal palaces there is neither noble nor ignoble, but everyone is marked by his deeds; If in the arts everyone is valued according to his work, then how much more is he in that state. "Whosoever shall call." "He will call" not simply, because "not everyone," says (Christ), "who says to Me, Lord! Lord!" (Matt. 7:21), — but He will call with zeal, with a good life, with due boldness. Thus, his word is not yet burdensome, since he introduces a speech about faith, although he does not hide the fear of punishment. Why? Because it shows that there is salvation in invocation.

3. What do you say, tell me? Do you remember the salvation after the crucifixion? Be patient a little. God's love for mankind is great; and the very fact that the Lord calls them proves His divinity no less than the resurrection, no less than miracles. For what is expressed in extreme goodness is primarily characteristic of God. That is why (Christ) says: "No one is good, but God alone" (Luke 18:19). But let us not turn this goodness into an excuse for carelessness, because He punishes as God. And so this was done by the One Who said, "Whosoever shall call upon the name of the Lord shall be saved," I am speaking of what happened to Jerusalem, of that most grievous punishment. About this I wish to tell you a few words that will be useful to you for the denunciation of the Marcionites and many other heretics. Since they assert that Christ is a good God, and he (who punishes) is evil, let us see who did it. Who did it? Is he evil in vengeance for Him? No way; otherwise, how can he be alien to Him? Or kind? But (from the Scriptures) it turns out that both the Father and the Son did this. With regard to the Father, this is evident from many passages, for example, where it is said that He sends His armies into the vineyard, and with regard to the Son, from the words: "Bring my enemies, those who would not have me to reign over them, and slay them before me" (Luke 19:27). And on the other hand, Christ Himself speaks of the coming tribulations, which, in their cruelty, surpass all that has ever been done, and He Himself announced them. Do you want to hear what happened? They were pierced with horns. Could there be a more horrible sight? Or do you want me to tell you about the woman's sufferings, about that sad event that surpasses any calamity? Or talk about hunger and contagion? I omit what is even worse than this. At that time, people did not recognize nature, did not recognize the law, they surpassed animals in cruelty; and all this happened as a result of the necessities of war, because it was pleasing to God and Christ. It will be fitting to point this out both to the Marcionites and to those who do not believe in Gehenna: it will be enough to curb their shamelessness. Are not these calamities more terrible than the evils that were in Babylon? Isn't this hunger much more unbearable than that of that time? Christ Himself said about this: "Then there will be great tribulation, such as has not been since the beginning of the world until now, and never will be" (Matt. 14:21). How then do some say that Christ has forgiven them of their sin? Perhaps this question is considered ordinary; but you are able to resolve it. No one can point out anywhere a fiction similar to what really happened. And if the writer had been a Christian, his words might still have been suspicious; If this is a Jew, and the most zealous Jew, who appeared after the Gospel, then should not these events be authentic for everyone? For you will see everywhere how he extols everything Jewish. Thus, there is Gehenna, and God is good. Were you not horrified when you heard of those sufferings? But the sufferings here are nothing compared to what will be there. Again I am forced to seem to you unpleasant, burdensome, and intolerable. But what am I to do? That's what I'm set up for. Just as a strict educator, by his very duty, inevitably incurs the hatred of his pupils, so do we. Otherwise, would it not be strange if people appointed by kings to any office should carry out the orders given to them, even if they were disagreeable, and we, in order to avoid reproaches on your part, should neglect the duty to which we were assigned?

Everyone has his own duty: many of you are obliged to have compassion and philanthropy, to be amiable and affectionate to those to whom you do good; but we, for our part, for the benefit of those whom we serve, are burdensome, cruel, intolerable, and disagreeable, since we benefit not by what we like, but by what we hurt. Such is the doctor. But it is not yet too disagreeable, because it immediately makes the usefulness of its art felt; and we are in the future. Such is the judge: he is burdensome to criminals and rebels. Such is the legislator: he is disagreeable to those who must obey his laws. But not so is he who calls for pleasure, who arranges public festivals and celebrations, who crowns the people; no, these people are liked because they amuse the cities with various spectacles, sparing no expense and expense. For this reason those who have received pleasure from them reward them on their part with praises, curtains, many lamps, wreaths, branches, and resplendent clothing. Meanwhile, the patients, as soon as they see the doctor, become sad and despondent. In the same way, the rebels, as soon as they see the judge, are disheartened, and do not rejoice or rejoice, unless he himself goes over to their side. Now let us see who is most useful to the cities, whether they are those who organize these festivals, these feasts, sumptuous dinners, and various amusements, or those who, rejecting all this, bring with them a stick and whips, bring executioners and terrible soldiers, pronounce terrible words, make severe reprimands, cause sorrow, and disperse the people in the public square with a stick. Let's see, I say, on which side there is a benefit. After all, they are burdened by the latter, and they are loved very much. What then happens to those who amuse the people? There is only one empty pleasure that remains only until the evening, and the next day disappears - disorderly laughter, indecent and intemperate words. And what about these? Fear, abstinence, modesty in the way of thinking, meekness of soul, avoidance of carelessness, curbing internal passions, guarding oneself from those that invade from without. Thanks to this, each of us owns his property, and through those festivals we lose it, and, moreover, to the detriment of ourselves, we lose it, not because robbers have invaded us, but because, to our own pleasure, we are robbed by vanity. Everyone sees how this robber carries away all his possessions, and enjoys it. This is a new kind of robbery, which makes those who are subjected to it rejoice!

4. But there is nothing of the kind there; there we are protected by God, as a common Father, from all things visible and invisible: "Take heed," He says, "do not your alms before men" (Matt. 6:1). There the soul learns to avoid unrighteousness. For the unrighteousness consists not only in the criminal greed for money, but also in giving the belly more food than necessary, and in the enjoyment of pleasures we overstep their proper measure and reach a frenzy. There the soul learns chastity, and here debauchery. For debauchery does not consist only in copulation with a woman, but also in the fact that we look with shameless eyes. There he learns meekness, and here arrogance: "All things are lawful for me," says (the Apostle), "but not all things are profitable" (1 Cor. 6:12); there – decency, here – shamelessness. I am already silent about what happens at the spectacles; There is not even any pleasure here, but rather sadness. Point out to me, after one day of festivity, both those who incurred expenses (in organizing the feast) and those who were amused with spectacles, and we will see that they are all despondent, especially the one who spent money. This is natural. On the previous day he had amused the commoner, and the commoner was indeed happy and enjoyed great pleasure, for he was pleased with the splendid clothes; but he could not always use it, and therefore he grieved and was consumed with sorrow when he saw that it was taken from him. As for the one who spent money, it seems that his happiness was small in comparison with the happiness of the first. Therefore, the next day they change with each other, and the greatest discontent falls to the lot of the latter. But if in human affairs that which rejoices has so many unpleasant things in it, and that which is burdensome brings such benefit, then how much more so in spiritual matters. For this reason no one complains about the laws, on the contrary, everyone considers them to be of general use, since it is not foreigners who have come from outside, nor enemies who have decreed them, but the citizens themselves, the overseers, the trustees. And this is considered a sign of prosperity and benevolence, when laws are decreed, although the laws are filled with punishments, and it is impossible to find a law without punishment. Is it not strange after this if you call the people who expound those laws saviors, benefactors, intercessors, and you consider us to be some kind of cruel and intolerable people, although we are talking about the laws of God? After all, when we talk about Gehenna, we cite the same laws. And just as secular legislators set forth laws about murder, theft, marriages, and the like, so we cite laws about punishments, laws that were not made by man, but by the only-begotten Son of God himself. He who is merciless, he says, let him suffer punishment; this is precisely the parable (of the debtor) (Matt. 18:23-35); let him who holds a grudge be subjected to extreme torment; let him who is angry in vain be cast into the fire; let him who curses suffer execution in hell.

If you think that you hear strange laws, do not be embarrassed. Why would Christ come if He did not have to decree extraordinary laws? For we already know that the murderer and adulterer must be punished; therefore, if we were to hear the same thing, what would be the need for a heavenly Teacher? Therefore He does not say, "Let the adulterer be punished," but he who looks with shameless eyes, and adds also where and when he will be punished. And He did not depict His laws on boards or pillars; And He did not set pillars of brass, nor did He inscribe letters on them; no, He raised up for us twelve apostolic souls, and upon them by the Holy Spirit He wrote these letters. And we, in all fairness, read them to you. If it was lawful among the Jews, so that no one could excuse himself by ignorance, how much more so with us. But if anyone says, "I do not hear, and I will not answer before the court," then he will be punished especially more for this. In fact, if no one taught, it would still be possible to excuse oneself with this; But if there are teachers, then it is no longer possible. See how Christ takes away this excuse from the Jews when He says: "If I had not come and spoken to them, they would have had no sin" (John 15:22). Again Paul (says): "But I ask, have they not heard? On the contrary, their voice went out into all the earth, and their words to the ends of the world" (Romans 10:18). Then there is forgiveness when no one speaks; but when the overseer sits and has it as his duty, then there is no forgiveness. And yet, Christ did not want us only to look at these pillars, but to be pillars ourselves. And since we have made ourselves unworthy of these writings, let us at least look at these pillars. Just as the pillars threaten others, but they themselves are not subject to responsibility, just as the laws themselves are, so are the blessed apostles. And look: such a pillar does not stand in one place, but these writings are widespread everywhere. If you go to India, you will hear about them; whether you go to Spain or to the very ends of the earth, you will not meet anyone who has not heard of them, except through your own negligence. So do not be angry, but be attentive to what is said here, so that you may be able to take up works of virtue and receive eternal blessings in Christ Jesus our Lord, with whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 6

"Men of Israel! hear these words" (Acts 2:22).

The dignity of Peter. — What does it mean to love Christ? — What is the difference between a gentle soul? — Harm caused by anger.

1. This is not said (by the Apostle) out of flattery: but since he has strongly rebuked the Jews above, he now makes allowances for them, and timely reminds them of David. He begins again with an introduction, so that they would not be dismayed, since he intended to remind them of Jesus. Hitherto they had been calm because they had listened to the prophet; but the name of Jesus would immediately arm them. And he did not say, "Believe me," but, "Listen," which was not burdensome. And notice how he does not say anything lofty, but begins his speech with an extremely humiliating one. "Jesus," says "Nazarene," he immediately mentions a homeland that was considered contemptible. And as yet nothing great is said about Him, not even what some would say about a prophet. "Jesus," he says, "a Nazarite, a man testified to you by God." Notice how much it meant to say that he was sent from God. This was always and everywhere tried to prove by Christ Himself, John, and the Apostles. Listen, for example, to what John says: "He said to me, On whom you see the Spirit descending and remaining upon Him, the same is he who baptizes with the Holy Spirit" (John 1:33). And Christ Himself even predominantly inspires this, saying: "I did not come of Myself, but He sent Me" (John 8:42). And everywhere in the Scriptures this is the primary concern. For this reason also this holy leader in blessed countenance, an adherent of Christ, an ardent disciple, to whom the keys of heaven were entrusted, who received spiritual revelation, humbled them with fear, showed that (the apostles) were vouchsafed great gifts, and made them certain, and then he already talks about Jesus. Oh, how he dared to say among the murderers that He had risen! However, He does not immediately say, He is risen, but first, He has come to you from God. This is also evident from what He did. And he does not say, He did, but God through Him, that by modesty he might attract them the better, and he calls them to witness, and says, A man who has been testified to you of God by powers, and wonders, and signs, which God has done through him among you, as you yourselves know, v. 22. Then, when you have come to that terrible crime of theirs, see how he tries to free them from guilt. After all, despite the fact that this was predestined, they were still murderers. "This," he says, "according to the definite counsel and foreknowledge of God, you took him, and nailed him with the hands of the wicked, and killed him" (v. 23). He speaks in almost the same words as Joseph, who also said to his brothers, "Do not be afraid; you did not sell me, but God sent me here (Gen. 45:5). And since he said that it was the will of God, so that they would not say, "Therefore we have done well," he warns this thought by adding: "They nailed them with the hands of the wicked, and killed them." Here he alludes to Judas and at the same time shows them that they would not have been able to do this if God had not allowed and betrayed Him. This is what the word "devotee" means. Thus, all the blame is laid on the head of Judas the traitor, since he betrayed Him with a kiss. Either this is meant by the words: "by the hands of the wicked," or he speaks here of soldiers, expressing the following thought: "You did not simply kill Him, but through the intermediary of lawless people." Notice how everywhere (the apostles) take care that His sufferings should be recognized first. As for the resurrection, since it was a great deed, (Peter) covers it up for the time being, and only then makes it visible. Sufferings, namely the cross and death, were universally recognized, but the resurrection was not; wherefore he speaks of him afterwards, adding, "But God raised him up, breaking the bands of death, because it was impossible for her to hold him" (v. 24). Here he pointed to something great and lofty. The words, "impossible," show that Christ Himself allowed Himself to be restrained, and that death itself, holding Him, was tormented as it were by the sickness of birth, and suffered terribly. It is known that the Scriptures everywhere usually call danger a mortal disease. At the same time, the idea is expressed here that He has risen so that He will no longer die. Or with the words: "because it was impossible for her to keep Him" (the Apostle) shows that the resurrection of Christ was not the same as the resurrection of other people. Then, before any thought could be born in their minds, he set before them David, who put aside all human thoughts. "For David speaks of Him" (v. 25). And behold, what a despised testimony again! For this reason he brought him first, saying that which is more humiliating, in order to show that the death (of Christ) was not a sorrowful event. "I have always seen the Lord before me, for He is at my right hand, that I may not be shaken. For you will not leave my soul in hell" (vv. 25, 27). Then, having finished the prophetic testimony, he adds: "Men, brethren!" (v. 29). When he intends to say something especially important, he always uses such an introduction in order to arouse their attention and attract them in himself. "Let it be allowed," he says, "to speak to you boldly about the forefather David" (v. 29). What great modesty! So he always condescends when it was harmless. Wherefore he did not say, "This is said of Christ, and not of David; on the contrary, he very prudently shows deep respect for Blessed David, in order to touch them; and of that which is acknowledged by all, he speaks as if it were impudent to say, trying to win them over in his favor with those praises (David) which he discreetly introduces into his speech. That is why he does not simply say: about David, but: "about the forefather David." "That he both died and was buried." He does not yet say, "And he is not risen; but in another way he immediately expresses this, saying, "And his sepulchre is with us to this day" (v. 29). Now he proved what he wanted; but even after this he did not yet pass over to Christ, but again speaks with praise of David: "Being a prophet, and knowing that God had promised him with an oath" (v. 30).

2. Thus he speaks, in order that they, at least out of respect for David and his family, may accept the word of the resurrection, as if otherwise the prophecy and their honor would suffer. "And knowing," he says, "what God had promised him with an oath" (v. 30). He did not simply say, "He promised," but, what was stronger, "With an oath I promised him of the fruit of his loins to raise up Christ in the flesh, and to set him on his throne" (v. 30). See how you have again pointed out the high truth. Since he softened them with his words, he boldly offers this saying of the prophet and talks about the resurrection. "That his soul was not left in hell, and his flesh saw no corruption" (v. 31). This is surprising again; from this it is evident that the resurrection (of Christ) was not like the resurrection of other people. Death held Him and at the same time did not do what it is accustomed to do. Thus Peter spoke secretly about the sin (of the Jews), but did not add anything about the punishment; He showed that they had killed (Christ), and then proceeds to the sign of God. But when it is proved that the slain was a righteous man and a friend of God, then, even if you keep silent about the punishment, the sinner will condemn himself even more than you. So (Peter) attributes everything to the Father, so that they may receive his words. Then he quotes from the prophecy the expression: "impossible." Let us, therefore, look again at what is said above, "Jesus," says (Peter), "a Nazarite, a man testified to you from God," that is, a man of whom there can be no doubt, but for whom works speak. So Nicodemus said: "Such miracles as Thou doest no one can do" (John 3:2). "By powers," he says, "and by wonders and signs which God has wrought through Him among you" (Acts 2:22); then it is not secret, if it is "among you." First he talks about what they know, and then he moves on to the unknown. Then, with the words, "which God created," he shows that it was not they who could (do it), but that it was the work of God's wisdom and providence, since it was from God. And what was unpleasant for them, it passed quickly. The apostles everywhere tried to show that (Christ) died. Though you, says (Peter), deny it, they will testify. And He who embarrassed death itself, of course, could have inflicted much more trouble on those who crucified Him. However, Peter doesn't say anything like "He could have killed you," he just lets them know it. Meanwhile, from these words we also learn what it means that death held Him. Whoever is tormented by holding something, no longer holds and does not act, but suffers and tries to give up as soon as possible. Also (Peter) said beautifully, "David speaks of Him," so that you do not apply these words to the prophet himself. Do you see how he finally explains and exposes the prophecy, showing how Christ sat on His throne? After all, the spiritual kingdom is in heaven. Notice how along with the resurrection he also pointed to the kingdom, saying that (Christ) was risen. (Further) shows that the prophet was made compelled (to speak so) because it was a prophecy of Christ. Why did he not say, "Of His kingdom," but "raised up" (v. 31)? It was too high (for them). But how did He sit on the throne? Being king over the Jews. And if it is over the Jews, how much more over those who crucified Him. "And His flesh," he says, "saw no corruption" (v. 31). This is apparently less than the resurrection, but in fact they are the same thing. "This Jesus God raised up." See how (always) he calls Him no other way. "We are all witnesses to this. Therefore He was lifted up by the right hand of God" (vv. 32, 33). Again he turns to the Father, although what he has already said was enough; But he knew how important it was. Here he alluded both to the ascension and to the fact that Christ dwells in heaven; but he does not express this clearly either. "And having received from the Father the promise of the Holy Spirit" (v. 33). See: in the beginning He said that it was not Christ who sent Him (the Holy Spirit), but the Father; and when he reminded them of his miracles, and of what the Jews had done to him, when he spoke of the resurrection, he boldly began to speak of this also, and again brought them as witnesses, referring to both of their senses (i.e., sight and hearing, v. 33). And he mentions the resurrection often, but their transgression only once, so as not to be burdensome to them. "And having received," he says, "from the Father the promise of the Holy Spirit." This is again (the truth) great; and I think he is speaking now of the promise that was before the suffering. See how, finally, he assimilates all this to Christ, doing it very imperceptibly. For if He poured out (the Holy Spirit), it is evident that the prophet said of Him above, "In the last days, saith God, I will pour out My Spirit upon all flesh, and your sons and your daughters shall prophesy" (v. 17ff.). See what (truths) he imperceptibly puts into his words! But since this was a great deed, he again covered it up, saying that Christ received it from the Father. He spoke of His beneficences and miracles; said that He was the King, and that He had come to them; said that He gives the Holy Spirit. But no matter what anyone says, it will all be in vain if he does not have any benefit in mind. John does the same when he says: "He will baptize you with the Holy Spirit" (Matt. 3:11). At the same time, (Peter) shows that the cross not only did not diminish Christ, but, on the contrary, glorified Him even more, since what God had promised Him of old, He has now granted. Or to put it another way: Peter is speaking here of the promise that He has given us. Thus, He already knew in advance about the future promise and after the cross He gave us even more. "Poured it out." Here (the apostle) shows His worthiness, as well as the fact that He did not simply (give the Spirit), but in abundance. Hence, in order to make this (dignity) obvious, he adds further words. Having spoken of the gift of the Holy Spirit, he now speaks boldly about the ascension (of Christ) into heaven, and not simply, but again brings a witness and reminds us of the very person to whom Christ also pointed. "For David did not ascend," he says, "into heaven," v. 34.

3. Here (the Apostle) speaks without hesitation, animated by what he said above; He no longer says, "Let it be lawful" (v. 29) or anything like that; but to speak plainly: "The Lord said to my Lord, Sit at my right hand, until I make thy enemies thy footstool" (vv. 34, 35). And if He is the Lord of David, how much more are they. "Sit at my right hand." With this, he expressed everything. "Until I make Thy enemies Thy footstool." By these words he aroused great fear in them, just as in the beginning He showed how God deals with His friends, and how He deals with His enemies. And in order for them to believe him better, he again ascribes power to the Father. And since he has spoken the high truth, he now again brings down his word to the humiliated. "Know therefore with certainty," says he, "all the house of Israel" (v. 36), that is, do not doubt or contradict. And then he says with authority: "That God made this Jesus Lord and Christ" (v. 36). He remembered this from the Psalm of David (Psalm 2:2). He should have said, "Know therefore with certainty, all the house of Israel," that he sits at the right hand; but since this was too lofty, he left this to cite another, which is much more derogatory, he says: "He did," i.e., he set it up. Consequently, he says nothing about the essence here, but everything about this object (i.e., about the incarnation). "This is Jesus, whom you have crucified" (v. 36). With this he concluded his word beautifully, in order to shake their minds. First he showed how great this crime was, and then spoke openly about it, in order to better understand its importance and incline them with fear. After all, people are not so much attracted by good deeds as they are admonished by fear. But wondrous and great men and friends of God do not need any of this. Such, for example, was Paul: he spoke neither of the kingdom nor of Gehenna.

This is what it means to love Christ; it means not to be a hireling, not to look (at a pious life) as a trade and trade, but to be truly virtuous and do everything out of love for God alone. What tears are we worthy of, when such a great duty lies upon us, and we do not try, like merchants, to acquire the kingdom of heaven? So much has been promised to us, and yet we do not listen? What can such hostility be compared with? People who are possessed by an insane passion for money, whomever they meet, whether they are enemies, or slaves, or their most wicked opponents, the most worthless people, if they only hope to get money through them, resolve to do anything, and flatter, and serve, and become slaves, and consider them the most honorable people, if only to get something from them: the hope of getting money produces that they don't think about anything like that. And the kingdom does not have the same importance with us as money has; or better, it does not have even an insignificant fraction of that significance. Yet it was promised not by some ordinary person, but by Him Who is incomparably higher than the kingdom itself. But if the kingdom is promised, and God Himself gives it, then, obviously, it already means a lot to receive it from such a Person. And now, meanwhile, the same thing is happening, as if we had despised the king, who, after innumerable other blessings, would make (us) his heirs and co-heirs with his own son; And to the chief of the robbers, who was the cause of so many misfortunes both for us and for our parents, who himself is full of innumerable evils and has disgraced both our glory and our salvation, they began to bow down if he showed us even one ox. God promises us a kingdom, and we despise Him; The devil is preparing hell for us, and we honor him! This is God, and this is the devil! But let us look at the very difference in their commandments. After all, even if none of this had happened, that is, if there had not been God, and this is the devil. If the former did not prepare for us kingdoms, and the latter for hell, would not the very nature of their commandments be sufficient to induce us to be in union with the former? What do both command? One is that which covers us with shame, and the other is that which makes us glorious; the one is that which subjects to innumerable calamities and disgrace, the other that which gives great consolation. In fact, look: one says: "Learn from me, for I am meek and lowly in heart, and you will find rest for your souls" (Matt. 11:29); and the other says: be cruel and harsh, angry and irritable, be better a beast than a man. Let us see what is more useful, what is more beneficial. But not only this (keep in mind), but think that one of them is the devil. Then that which is more useful will be especially revealed, and the celebration will be greater. For it is not he who gives easy commands that is caring, but he who commands what is useful. And fathers give onerous commands, as masters give to their servants; but for this reason some of them are fathers, and others are masters; but the enslavers and destroyers command everything contrary.

However, that (the commandments of God) also give pleasure, this is clear from the following. What, in your opinion, is the condition of an irritable person, and a person who is not malicious and meek? Is it not true that the soul of the latter is like a solitary place where great silence reigns, and the soul of the former is like a noisy square, where there is a terrible cry, where the drivers of camels, hinnies, and donkeys shout with all their might at those who pass by, so as not to crush them? Or again, does not the soul of the latter resemble the midst of cities, where there is a great noise now from the silversmiths, now from the other from the coppersmiths, and where some offend and others are offended? And the soul of the former is like a certain mountaintop, where a gentle wind blows and where a pure ray (of the sun) falls, from which transparent streams pour and where one meets a multitude of lovely flowers, as in spring meadows and gardens, adorned with plants, flowers and flowing streams. If there is any sound here, it is a pleasant sound, giving great pleasure to the one who hears it. Here either songbirds sit up on the branches of trees, and grasshoppers, nightingales and swallows harmoniously sing one concert; or a gentle wind, lightly touching the branches of trees, often produces sounds similar to the sound of a flute or the cry of a swan; or a meadow covered with roses and lilies, with which they bend to each other and shimmer blue, represents, as it were, a blue sea in a moment of slight agitation. In a word, there are many similarities to everyone: when you look at roses, you think you are seeing a rainbow; but if you look at the violets, you will think that you see a sea agitated; if you look at the lilies, you will think that you see the sky. And it is not only the sight that you enjoy here at the sight of such a spectacle, but also the body itself. Here man finds for himself consolation and rest for the most part, so that he considers himself more likely in heaven than on earth.