3. With these words, let him prostrate himself at the feet of his hearers, sprinkle ashes on his head, cover his face with dust, and beg everyone to give (him) a hand, let him tear his gray hair. It seems that we have set the accuser well in order to inflame all the hearers; and to persuade them to throw the culprits into the abyss. For this reason I have brought the word to the extreme limit of all accusations, so that when he who is so heavily armed is defeated by us by the grace of God, others will not be able to say anything; for if the mouth of him who has all these things together is stopped, then he who does not have all these things together (yet they cannot come together suddenly) will easily give us the victory. Let him say this and more than that. And I will ask the judges not to pity this old man now, but when we prove that he grieves for his son, who has suffered no evil, but enjoys great blessings, such as cannot be found higher than others. Then he will indeed be worthy of pity and tears, because he is unable to understand the happiness of his son, and is even so far from it that he mourns him as if he were in the greatest misfortune. Where shall we begin the word to him? With wealth and money, since he himself grieves most of all about this, and it seems to everyone the most terrible thing if rich young men are attracted to this (monastic) life. Tell me, whom we all praise and call exemplary: is he who is constantly thirsty, and before he drinks the first cup, he already feels the need of another, and is always in this state, or he who stands above this need, is always free from thirst, and never feels the need of such drink? The first is not like a fever patient who is tormented by the most cruel thirst, although he can draw water from springs, and the last, is he not free with true freedom, is he not healthy in true health, and is he not above human nature? What's more? If someone, loving a woman, lived with her constantly, but from cohabitation only became more inflamed with her, and the other were free from this insane passion and even in sleep were not caught by lust, which of them is imitable and blessed for us? Isn't it this one? And who is unhappy and pitiful? Is it not the one who suffers from this vain love, which is inextinguishable by nothing and is even more excited by the medicines he invents? If, in addition to what has been said, he considers himself happy in sickness, and does not want to be freed from this need, and even weeps, as this (father) is now, free from this passion: in this case, is he not still more miserable and miserable, because he is not only sick, but does not even know that he is sick, and therefore does not want to be freed (from illness)? And weeps for those who are free from it? Let us speak of the passion for money, and see who is unhappy and pitiful. This passion is stronger and more violent than those and can cause more sorrow, not only because it burns with a powerful fire, but also because it does not yield to any imaginable relief and is much more stubborn than those who are more stubborn than those who are possessed by an insane addiction to wealth. That is why we were compelled to depict them in words, because it is not soon possible to see such phenomena in experience, and we can present many examples of this disease from experience. Is this why, tell me, do you mourn your son that he has been freed from such madness and such danger that he does not give himself up to an incurable passion, that he has become outside this war and struggle? But with him, you say, this would not have happened, he would not have desired more, but it would have been enough for him to use what he has? Now you say things that are contrary to nature, so to speak. But let it be so; let us assume in words that he does not want to increase his possessions and will not be carried away by this passion: but even in this case I will prove that he now enjoys greater tranquillity and pleasure.

It has already been proved that a man who is not tormented by thirst and love (for there is nothing to prevent him from turning to the former examples) is much more blessed, not only than those who are constantly thirsty and are always inflamed with love, but also those who, though for a short time, have been subjected to this and satisfied their lusts, because he has not experienced such a need at all.

But do you want to know how he is richer than you, who has so much property? And this we will teach you, and show you that you, who think of him as if he were now in extreme poverty, are such in comparison with him.

4. Do not think that we will speak of heavenly blessings and those that will come to pass after departing from here; for the time being, we will use as proof those blessings that are in our hands. So you are the master only of your own property, and he is the master of everything that is in the whole universe. But if you do not believe, then we will take you to him and convince him that when he comes down from the mountain, or rather stays there, he orders one of the very rich and pious to send (to him) as much gold as you want; or, since he will not take it for himself, he would rather order the gold to be given to someone in need: and you will see that this rich man will obey and give more readily than any of your stewards. The latter, when he is ordered to spend something, is dull and gloomy, but the latter, on the contrary, when he does not spend, then he is worried whether he is not guilty of something that he is not ordered to do so. And I can point to many, not only from the nobility, but also from the common fortune - those who have so great power. Moreover, if your stewards squander what is entrusted to them, you cannot demand (from them) another, and because of their wickedness your wealth will immediately turn into poverty; but your son is not afraid of this. If one becomes poor, he will command another, if the same thing happens, he will turn to another, and the springs of water may sooner dry up than those who are obedient to him in this. If you had adhered to our teaching, I would have told you many such great examples, but since you belong to paganism, I can give an example from here. Listen to what Crito says to Socrates: "My money belongs to you, and I think it is sufficient; but if you do not want to spend my money in taking care of me, then foreigners here are ready to spend theirs; Symmias of Thebes brought enough silver for this very purpose, and Kebis and many others were ready; Therefore, for this fear, as I have said, do not refuse to save yourself; Do not let what you said in judgment trouble you, that is, that when you left here, you would not know what to do with yourself; and in many other places, wherever you go, they will love you; but if you wish to go to Thessaly, I have acquaintances there who will show you great respect and give you safety, so that you will lack nothing in Thessaly." What is more pleasant than such wealth? However, this (it is said to you) as a worldly person. But if we wish to speak of riches with great wisdom, you may not be able to follow (our) word; however, it is necessary for me to say this for the judges. The riches of virtue are so great, so much more pleasant, so much more desirable, that those who possess it will never want to take the whole earth in its place, even if it be all golden, with mountains, sea, and rivers. And if this were possible, you would know by experience that these are not merely boastful words, but that those who have actually found a much greater and most important wealth will despise everything else, and will never exchange it for it. And what do I say: will they exchange it? They won't even want to take it with him. If anyone were to give you the wealth of virtue together with money, you would take it with open arms: so you also recognize it as something great and wondrous. But they will not take yours with their own: so they are sure of his insignificance. And I will explain this again with your examples. How much money do you think Alexander would give to Diogenes if he wanted to take it? But he would not; but this one strengthened himself and did everything to be able to reach the wealth of Diogenes someday.

5.

Who is rich: he who is tormented by small things, or he who despises everything? And not only do this to him, but drive him out of the whole country; and you will see that he will laugh at it as if it were a child's game.

Everywhere he receives drink in abundance from lakes, rivers, and springs, and food for him is vegetables, herbs, and in many places bread. I do not tell you that he despises the whole earth, because his city is heaven. And if he is to die, he will accept death more gladly than your luxury, and would rather die in such a state than you in your own country and in bed; so that we can call a stranger, an exile and a wanderer, who has a homeland and lives in (his) house, and not him who renounces all this. You cannot even expel him from his homeland until you drive him from all the earth; for the time being, let it be so; and, to tell the truth, it is then that you will send him back to his fatherland, when you drive him from the land. But this is not yet for you, who do not know anything else visible. Nor can you imagine him naked, while he is clothed with the garments of virtue; you will not exhaust him with hunger as long as he knows the true food. And the rich are subject to all this, so that in this respect it is not mistaken to call them poor and very poor, and those really rich. For he who can find food and drink, shelter and rest in abundance everywhere, and not only does not be burdened, but lives even more cheerfully in these circumstances than you do in yours, is evidently richer than all of you rich men, who can use all these things only at home. That is why he never complains about poverty. Moreover, such wealth is better not only because of its abundance and pleasantness, but also because it is not exhaustible, never turns into poverty, is not subject to uncertainty of the future, does not cause trouble and does not yield to envy, but enjoys wonder, and praise, and all honor; while you have the opposite. Not only are you not praised for your wealth, but many even hate and abhor you, envy you and plot against you, but he, since he possesses true wealth, is especially surprised for this, and therefore is not persecuted by envy or intrigues. And who is stronger in health? Does not he who possesses such riches as he who enjoys pure air, and healthy springs, flowers and meadows, and fresh fragrances, blossom and grow stronger, like the animals of the field, and he, as if lying in the mud, is not weaker and more disposed to disease? If he has an advantage in health, then, obviously, in pleasure.

Witnesses of this are you, rich men, who, if it were possible for you to have trees and pleasant meadows on your roofs, would prefer them to a golden roof and wondrous walls. Therefore, when you wish to rest from many labors, you leave these (walls) and go to those (meadows). But perhaps you grieve for that great and important glory which is not at all visible here? Comparing the palace with the desert and the hopes there with those here, you think that your son has fallen from heaven itself. So it is necessary for you to know beforehand that neither the desert makes it dishonorable, nor the palace glorious and noble; and before we proceed to intellectual proofs, I will dispel your misunderstanding with examples, not ours, but yours. Of course, you have heard of Dionysius of Sicily, and you have also heard of Plato, the son of Ariston.

And this is not so surprising as the fact that he, having become a slave and being sold by the will of a tyrant, not only did not appear to be more inglorious than he was, but even the tyrant himself seemed worthy of respect for this. Such is virtue! Not only by its deeds, but also by its sufferings, it does not leave itself and those who fulfill it in darkness and obscurity.

Из господствующего ныне мнения о них видно и то, что было прежде: их имена известны многим, а тех (Дионисия и Архелая) - никому. Еще иной философ синопский (Диоген) настолько был богаче многих таких царей, - хотя и ходил в рубищах, - что (Александр) македонский сын Филиппа, когда вел войско против персов, оставив все, пошел посмотреть на него, и спрашивал, не нуждается ли он в чем и не прикажет ли чего; а тот отвечал, что ни в чем (не нуждается). Не довольно ли тебе примеров, или хочешь, чтобы мы напоминали и о других? Эти мужи сделались знаменитее не только знатных царедворцев, но и самого царя, избрав частную и мирную жизнь и не захотев даже приближаться к делам общественным. Но и в самом обществе гражданском увидишь прославившимися не тех, которые жили в богатстве, роскоши и изобилии, а тех, которые проводили жизнь в бедности, в простоте и скромности. У афинян - Аристид, которого, по смерти, похоронило на свой счет государство, был настолько знаменитее Алкивиада, отличавшегося и богатством, и происхождением, и роскошью, и силою слова, и да крепостью тела, и благородством, и всем другим, насколько дивный философ - какого-нибудь простого мальчика. У фивян - Епаминонд, человек, который, получив приглашение в собрание, не мог придти туда, потому что одежда его находилась в мытье, а другой для перемены он не имел, был знаменитее всех тамошних военачальников. Так не говори же мне ни о пустыне, ни о дворце; слава и знатность не в местах, не в одеждах, не в сане и не во власти, но только в душевной доблести и любомудрии.

6. Но так как примеры не имеют (решающей) силы, то поведу речь о самом твоем сыне. Мы найдем, что он не только стал теперь знаменитее, но почтеннее, и потому самому, за что ты называешь его бесславным и униженным. Убедим его, если хочешь, сойти с горы и войти на площадь: и ты увидишь, что весь город обратится (к нему), и все станут указывать на него, удивляться ему и изумляться, как если бы ангел какой сошел с неба.

Притом, если цари подвергнутся многим нареканиям, золотые одежды нисколько не защитят их, тем более не возбудят удивления к ним; а он и одеждами своими подаст много поводов к удивлению. Таким образом, самая одежда более царской делает его видным и знаменитым, если за эту никто еще не удивлялся царю, а за ту все будут изумляться облеченному ею. А что мне, скажешь ты, пользы во мнении и похвалах толпы? Но слава и состоит не в другом чем, а в этом. Я не нуждаюсь в ней, скажешь ты, а ищу власти и чести? Но восхваляющие, конечно, будут и почитать. Если же ты желаешь власти и начальствования, то и это не меньше, чем предыдущее, мы найдем преимущественно у здешних. Можно бы объяснить это и примерами, но, обращаясь к наиболее утешительному для тебя способу, поведем речь применительно не к кому-нибудь другому, а к самому твоему сыну. Что ты считаешь доказательством величайшей силы? Не то ли, чтобы быть в состоянии мстить причиняющим огорчение и вознаграждать делающих добро? Но такой силы вполне нельзя найти даже у царя; потому что и ему причиняют огорчение многие, которым он не может воздать тем же, и делают добро многие, которых ему не легко вознаградить. Так на войнах часто врагам, причинившим множество огорчений и зол, он желал бы отомстить, но не может; и друзьям, оказавшим там великие заслуги, не может воздать соразмерных наград, когда они, предвосхищенными прежде воздаяния, падут в самой войне. Что же, если мы покажем, что твой сын обладает иною силою, гораздо большею той, которою, как доказало наше слово, не пользуются и цари? Никто впрочем, пусть не думает, что мы говорим о благах небесных, в которые ты не веруешь; мы не забыли обещаний; но мы будем заимствовать доказательства из того, что бывает здесь. Если величайшая сила состоит в том, чтобы быть в состоянии мстить оскорбившим; то гораздо выше ее - достигнуть такого состояния жизни, в котором никто, хотя бы и захотел, не может оскорбить нас. Что такое (состояние) выше того, это будет нам ясно и очевидно, когда обратимся к другому примеру. Скажи мне, что лучше, быть ли столь искусным в военных делах, чтобы никто из ранивших нас не убежал не раненным, или приобрести такое тело, которого бы никто, сколько бы ни старался, не может поранить? Для всякого очевидно, что последнее - могущественнее и божественнее первого. И не только одно это, но есть и еще даже высшее (могущество). Какое же это? Знание лекарств, которыми вылечиваются все раны. Итак, из трех видов могущества, первого - чтобы быть в состоянии мстить обидевшим; второго, высшего - чтобы и лечить собственные раны, а это, конечно, не всегда следует за первым, и третьего - чтобы не быть оскорбляемым ни от кого из людей, что конечно выше и природы человеческой, - сын твой, как мы доказали, обладает последним.

7. Для доказательства, что эти слова не пустой звук, мы в то самое время, как искали этого великого могущества, нашли другое, еще высшее и этого. Всякий может увидеть, что им (отшельникам) не только никто не может, но и не захочет сделать зло, так что сын твой вдвойне пользуется безопасностью.

А это состояние заключает в себе не мало блаженства. Его мы, если угодно, и рассмотрим наперед. - Кто же скажи мне, захочет когда-нибудь причинить вред тому, у кого нет ничего общего с людьми, ни договоров, ни земли, ни денег, ни дел, ни чего-либо другого? За какое поместье станет спорить с ним, за каких рабов, за какую честь, по какому опасению, по какому оскорблению? Вредить другим побуждает нас либо зависть, либо страх, либо гнев. Но этот царственнейший человек выше всего. Кто позавидует тому, который смеется над всем тем, о чем другие бьются и хлопочут? Кто будет сердиться, не потерпев никакой обиды? Кто станет бояться, ничего не подозревая? Итак, ясно отсюда, что никто не захочет вредить ему; так же ясно и то, что не смогут, если и захотят; потому что нет ни случаев, ни поводов, почему бы кто напал на него; но как высоко парящий орел никогда не может быть уловлен сетью (расставленною) для воробьев, так точно и этот человек.