4. Marvel here also at their wisdom and strength of spirit: wisdom, because they did not hide their weakness; the power of the Spirit, because those who had no faith and the size of a mustard seed, He so exalted in a short time that rivers and springs of faith flowed into them. "This kind is cast out only by prayer and fasting" (v. 21), He adds. Here He means demons in general, and not only lunatics. Do you see how He already speaks to the Apostles about fasting? Do not tell me about the rare cases that some have cast out demons even without fasting. Although it is said of some that they cast out demons even without fasting, it cannot be that a person who lives in the midst of pleasures is delivered from such an ailment: no, he who suffers from such an ailment has a special need of fasting. You will say: if faith is needed, what else is fasting for? In addition to faith, fasting gives much strength; He teaches great wisdom, makes man an angel, and strengthens against the incorporeal powers. However, not by itself; - Prayer is also needed, and it must precede it. And see what benefits come from these two virtues. He who prays as he should, and fasts at the same time, requires little; but he who requires a little will not be a lover of money; and he who is not covetous loves to give alms. Whoever fasts becomes light and inspired, and prays with a cheerful spirit, quenches evil lusts, propitiates God and humbles his haughty spirit. That is why the apostles always almost fasted. Whoever prays with fasting has two wings, lighter than the wind itself. Such a one does not slumber, does not talk much, does not yawn and does not relax in prayer, as happens to many, but he is faster than fire and higher than the earth; For this reason such a man is especially an enemy and a warrior against demons, since there is no stronger man who sincerely prays. If a wife could bow down a cruel ruler, who feared neither God nor was he ashamed of people, then how much more can he bow down to God who constantly stands before Him, tames the belly and rejects pleasures.

If your body is weak to fast unceasingly, then it is not weak for prayer and for neglecting the pleasures of the womb. If you cannot fast, then at least you can not luxuriously, and this is not unimportant and not far from fasting, and can tame the fury of the devil. Truly, nothing is so pleasing to the demon as luxury and drunkenness, the source and mother of all evil. In this way the devil once plunged the Israelites into idolatry, by this he inflamed the Sodomites to lawless lusts. "In this," says the Scripture, "was the iniquity of Sodom thy sister and her daughters: in pride, in gluttony, and in idleness" (Ezek. 16:49). In the same way he destroyed many others and gave them over to hell. Indeed, what evil does luxury not produce? It makes people pigs, and worse than pigs. The pig rolls in the mud and feeds on feces, but the voluptuous man prepares for himself the most disgusting table, inventing unlawful relations and lawless love. Such a person is in no way different from a demoniac person: he is also shameless and furious. For the possessed we at least regret, but this one we abhor and hate. And why? For he rages voluntarily, and turns his mouth, eyes, nostrils, and everything in general into conductors of stench and impurity. If we look inside such a person, we will see that the soul in him is frozen and numb, as if in the midst of winter and frost, and can no longer give any help to the boat, because of the excessive bad weather. I am ashamed to say how much both men and women suffer from voluptuousness. I leave this to their conscience, which knows everything more accurately. What's more disgusting than a drunken woman rocking back and forth? The weaker the vessel, the more severe the collapse. Whether it be a free wife or a slave, the free woman dishonors herself among slaves, and the slave does the same among slaves, and thus they blaspheme the gifts of God without meaning. I hear many people say, when there are such cases, "Damn the wine!" Oh, stupidity; Oh, madness! Others sin, and you blame the gift of God. What kind of extravagance? Is wine, O man, the cause of such evil? No, not wine, but the intemperance of those who abuse wine. It is better to say: Vanish drunkenness, perish luxury! And if you say, "Lose the wine," then you can then say, "Lose the iron," because there are murderers; perish the night, for there are thieves; the light is gone, for there are slanderers; let the women perish, for there are harlots. In this way, you will finally want to destroy everything.

5. But don't do that, it's a satanic spirit. Do not despise wine, but despise drunkenness. When the drunk comes to his senses, describe to him all his ugliness. Say to him, Wine is given for amusement, and not to disgrace yourself; given to be cheerful, not to be a laughing stock; given to promote health, not to upset; for the healing of bodily infirmities, and not for the weakening of the spirit. God has honored you with this gift: why do you dishonor yourself by the immoderate use of this gift? Listen to what the Apostle Paul says: "Drink a little wine, for the sake of your stomach and your frequent infirmities" (1 Tim. 5:23). If this saint, even possessed by illness and frequent infirmities, did not drink wine until his teacher commanded him, then what condemnation will we be worthy of, when even the healthy are drunk? He was told, "Drink a little wine for your stomach's sake"; And the Apostle will say to each of you who is drunk, "Drink less wine, for from drunkenness is born fornication, foul language, and other evil lusts." If you do not want to abstain from drunkenness for this reason, then abstain at least because it excites vile lusts. Wine is given for rejoicing, - it is said: "wine that rejoices the heart of man" (Psalm 103:15); and you also defame this good quality of his. In fact, what joy is it to be out of one's mind, to be tormented by a multitude of illnesses, to see everything whirling, everything in darkness, and like those who are in a fever, to have the need for someone to anoint their heads with oil? I am not speaking of all, or rather, of all; not because everyone drinks; No, but because those who do not drink do not care about those who drink. That is why I especially appeal to you, to you who are in a healthy state. In the same way, a physician, leaving the sick, converses with those who sit near them. To you, therefore, I address the word: I beseech you, do not be infected with this disease; and those who are infected, snatch them out of trouble, lest they be worse than the dumb. In fact, the brutes do not demand anything more than they need; and those who indulge in drunkenness become more senseless than they are, transgressing the bounds of moderation. And truly, is not the ass much better than such people? Isn't a dog much better? Each of these animals, as well as all animals in general, whether they eat or drink, knows the limits of contentment and does not extend beyond what is necessary. And even if thousands of people force them, they will never allow themselves to reach the point of immoderation. Therefore you are worse than the dumb in this respect as well, and not only in the eyes of healthy people, but also in your own eyes. And that you think worse of yourself than of pigs and asses, this is evident from the fact that you do not force these animals to eat excessively. Why is this so, it will be asked? Thou shalt say, lest thou harm them; but you do not use this foresight about yourself. Consequently, you think of yourself worse than of cattle, and, always overwhelmed, you neglect yourself. You suffer from drunkenness, not only on the day when you are drunk, but also after that day. In the same way, just as after the passing of fever, there are still traces of its pernicious influence, so with you, and after the passing of hops, both in soul and in body a storm rages. A poor body lies paralyzed, like a ship wrecked by a storm, and even poorer is the soul, because even in a paralyzed body it raises a storm and kindles lust. When, apparently, he comes to common sense, then he becomes especially mad, imagining wine, bottles, glasses, cups. As when the agitation is tamed after a storm, traces of its destructive action remain, so it is here. As there are goods, so here almost everything good is thrown away. Whether one has acquired chastity, modesty, decency, meekness, humility, all this drunkenness plunges into a sea of impiety. And what else drunkenness does after that cannot be compared with anything else. There, after unloading, the ship becomes lighter; but here, on the contrary, there is a new burden: instead of riches, the ship is loaded with sand, salt water and all sorts of rubbish, as a result of which the ship with the swimmers and the helmsman immediately perishes. Therefore, in order that we may not suffer the same, let us withdraw from this storm. A drunkard cannot see the kingdom of heaven. "Do not be deceived," says the Apostle: ... neither drunkards, nor slanderers, nor extortioners, shall inherit the kingdom of God" (1 Cor. 6:9,10). And what do I say, the kingdom of heaven? A drunken person does not see real objects either; drunkenness turns days into nights for us, light into darkness; A drunken man, looking into all his eyes, does not see even what is under his feet. And not only is this evil born of drunkenness, but also drunkards are subjected to another, most cruel punishment: insane despondency, frenzy, relaxation, ridicule, and reproach. What kind of mercy should be expected for those who kill themselves with such calamities? Absolutely none. Therefore, let us strive to avoid this affliction, so that we may receive both present and future blessings, through the grace and love of mankind of our Lord Jesus Christ, to whom be glory and dominion with the Father and the Holy Spirit forever and ever. Amen.

CONVERSATION 58

"And it came to pass, while they were in Galilee, that Jesus said unto them, The Son of man shall be delivered into the hands of men, and they shall kill him, and on the third day he shall rise again. And they were greatly grieved" (Matt. 17:22,23).

1. So that the disciples do not say, "Why do we stay here so long?" - Christ again tells them about suffering, and hearing about it, they did not even want to see Jerusalem. See how the apostles even after Peter had already been reproached, after Moses and Elijah, speaking of suffering, called this work glory, after the Father also gave a voice from above, and there were so many miracles, and the resurrection was already at the door (because Christ said that He would not remain long in the embrace of death, but on the third day he will rise again), yet they did not bear the words of Christ, but were grieved, and grieved greatly. This was because they did not yet understand the power of Christ's words, as Mark and Luke show. One says: "They did not understand these words, but they were afraid to ask Him" (Mark 9:32); and the other: The Word "was hidden from them, so that they did not comprehend it, but they were afraid to ask Him about this word" (Luke 9:45). But if they did not understand, then how could they be sad? It cannot be said that they do not understand anything; on the contrary, they knew that He would die, because they heard about it continually. But that such a death could ever happen to Him, and that it should soon be destroyed and produce innumerable blessings, they did not yet clearly understand; nor did they know what kind of resurrection it was. That is why they grieved, because they loved the Teacher very much.

"And when they came to Capernaum, the collectors of didrachms came to Peter, and said, Will not your teacher give you didrachms" (Matt. 17:24)? What are these didrachms? When God slew the firstborn of Egypt, he took the tribe of the Levites in their place. But since the number of the Levites was less than the number of the firstborn among the Jews, He commanded that shekels should be brought in for those who were lacking in number. From that time on, it became customary to pay such a fee for the firstborn. And since Christ was the firstborn, and Peter seemed to be the first of the disciples, the tax collectors approached him. They, it seems to me, collected a tax from every city; therefore they came to him in their homeland, which was considered to be Capernaum. They did not dare to approach Christ Himself, but came to Peter; however, the latter was not approached with a violent demand, but modestly. They did not insistently demand, but only asked: "Will your teacher not give you a didrachm?" They did not yet have a proper opinion of Him, but considered Him to be a simple man; however, they gave Him some respect and honor for the signs that had preceded him. What does Peter answer them? "He says: yes"! Peter told the tax collectors that Christ would give the didrachm; but he did not declare this to Christ Himself, perhaps being ashamed to speak to Him about such things. Wherefore Jesus, who is meek and clear in all things, warns him, saying, "What do you think, Simon? From whom do the kings of the earth take duties or tributes? When Peter answered, "From strangers," Christ said, "Therefore the sons are free" (v. 25, 26). Lest Peter think that he has heard anything from them, he precedes him, revealing his thoughts on the same subject, and giving him boldness, since the latter had not dared to speak of it before. The meaning of His words is this: I am exempt from paying the toll. If the kings of the earth do not take taxes from their sons, but from strangers, how much more must I be free from their demands, the King and the Son of the King, not earthly, but heavenly. Do you see how He distinguished sons from those who are not sons? If He had not been the Son, He would have cited kings as an example in vain. Exactly, they say, He is the Son, but not the true one. Therefore, not the Son. And if he is not the Son, and not the true Son, then he is not the Son of God, but someone else's. But if it is a stranger, then the example of kings has no power of its own. He speaks not merely of sons of any kind, but of lawful sons of his own, who participate in the kingdom with those who begat them. For this reason he contrasted the sons of strangers for the sake of distinction, so calling those who were not born of them (kings). And he calls his sons those whom the kings themselves begat them. But note here also how He strengthens with His words the knowledge revealed to Peter. However, He does not stop there, but by His condescension He inspires the same thing: a new experience of great wisdom! Having said this, He adds: "But that we may not offend them, go to the sea, cast a fishing rod, and take the first fish that comes along, and opening its mouth, you will find a stater; take him, and give him to them for me and for yourself" (v. 27). Do you see how He does not refuse the tax, and yet does not simply command it to be paid? Having shown in advance that He is not subject to tax, then He gives it; he does the first in order that the disciples may not be offended; the latter - so that the tax collectors would not be tempted. He gives the toll not as obligated to it, but out of condescension to their weakness.

2. In another place, when discussing food, Christ despises temptation; by this He teaches us to distinguish between the time when it is necessary to take care of those who are offended, and when it is possible to leave it unattended. And the very image, how He gives tribute, reveals who He is. Why does He not command them to pay out of the money that was kept with them? As I said above, in order to show in this case that He is God over all, and that the sea is in His power. He also showed this power when He forbade the sea, and allowed the same Peter to walk on the waves. This same power is now shown, although in a different way, but also leads to great amazement. In fact, it was not a little to say about the abyss that the first fish would be caught, with the required toll, and that His command, like one who threw a net into the abyss, would catch a fish with a stater. But the task of the directly divine and ineffable power is to command the sea to bring a gift, and to show how in all things it is subject to Him, both when, agitated, it suddenly calmed down, and in the midst of the fury of the waves it lifted up its concelebrant, and now also when it pays for Him to those who demand tribute. "Give unto them," he says, "for me and for thyself." Do you see a great preference? Know also the profound wisdom of Peter. Mark, his disciple, did not mention this important circumstance as a great honor bestowed upon Peter by Christ, but he also wrote about his rejection, and about what could glorify Peter, he kept silent, perhaps because the Teacher forbade him to speak about him that pertained to his glory. "For me and for himself," as Peter was the firstborn. Do you marvel at the power of Christ? Marvel also at the faith of the disciple, who was so obedient in such a difficult case. Indeed, the matter seemed too difficult for the human mind. As a reward for such faith, Christ added him to Himself when paying the fee: "For Me and for Himself." "At that time the disciples came to Jesus, and said, Who is greatest in the kingdom of heaven" (Matt. 18:1)? Something human was at work in the disciples. The Evangelist also points to this, saying: "At that time," that is, when Christ preferred Peter to all others. And Jacob was the firstborn, but Jesus did nothing of the kind to him. Being ashamed to reveal the passion with which they were afflicted, they do not say directly: Why did You give preference to Peter over us? Is he bigger than us? They were ashamed to say so, but they ask vaguely, "Who is greatest in the kingdom of heaven?" When Jesus gave preference to three of them, nothing of the kind was found in them. And when honor was given to one alone, they were grieved. And not only this, but also other circumstances, they took into account and were inflamed with passion. Thus Christ once said to Peter: "I will give thee the keys of the kingdom of heaven. Blessed art thou, Simon son of Jonah" (Matt. 16:19,17); and here he says: "Give them for me and for yourself"; moreover, the greater boldness, which they had repeatedly seen in Peter, irritated them. And if Mark does not say that they inquired, but thought in themselves, this does not in the least contradict the first: it is probable that both were with them; even before they had repeatedly come to such a state, but now they expressed it in words, and thought in themselves. But do not look only at what would be reprehensible, but also consider, first, that even now they do not seek anything earthly; secondly, that they afterwards abandoned this weakness and mutually yielded the primacy to each other. As for us, we cannot rise to their faults; We do not ask who is greater in the kingdom of heaven, but who is greater in the kingdom of earth, who is richer, who is stronger. What then does Christ say to them? He opens their conscience, and responds to their feelings, not just words. "Having called upon the child, ... quoth:... except ye be converted, and be as little children, ye shall not enter into the kingdom of heaven" (Matt. 18:2,3). You search, say who is greater, and argue about the primacy. But I say, whoever is not inferior to all is not worthy of the kingdom of heaven. And it is a beautiful example. But he does not only imagine, but actually places a child in the midst of them, ashamed by the very things they see before them; He urges us to be as humble and simple-hearted as an infant, who has neither envy, nor vanity, nor a desire for primacy, but possesses the high virtue of simplicity, kindness, and humility. Thus, one must have not only courage and prudence, but also the virtue of humility and simplicity. When we do not have these virtues, then no matter how great our deeds are, our salvation is doubtful. An infant may be reviled, punished, praised, honored, or reproached in the first case, and is not proud in the latter.

3. Do you see how He again calls us to good natural works, showing that they can be done of free will? In this way He also eradicates the impious teaching of the Manichaeans.

f., to possess qualities and, at the same time, not to be haughty with them, a property of high wisdom. That is why Christ brought him and placed him in the midst. But He did not limit His instruction to this, but extended it even further: "And whosoever shall receive one such child in My name, the same receiveth Me" (Matt. 18:5). Not only, He says, if you yourselves are such, will you receive a great reward, but even if for My sake you honor them, I will appoint a kingdom for you as a reward for your reverence for them. He even expresses more: "He accepts Me," he says, "so dear to Me is humility and simplicity of heart! By the name of the infant here He means people who are just as simple-minded, humble, rejected and despised by ordinary people. In order to make the speech more convincing, He further strengthens it not only by the promise of honor, but also by the threat of execution. "And whosoever shall offend," He continues, "one of these little ones that believe in me, it would be better for him if a millstone were hung about his neck, and he were drowned in the depths of the sea" (v. 6). As those, He says, who honor such for My sake, will receive heaven and even the honor greater than the kingdom itself, so will they suffer the most severe punishment and those who despise them (this is meant by the word "seduce"). Do not be surprised that He calls offense a stumbling-block: many faint-hearted people have often been tempted by being despised and dishonored. Thus, by increasing the crime, He represents the harm resulting from it. He depicts punishment in a different way from rewards, explaining - namely - its severity by things known to us. Thus, when He especially wants to touch people who are insensitive, He gives sensual examples. Therefore, here, too, wishing to show that they will be subjected to a great punishment, and to expose the pride of those who despise such people, he presents a sensual punishment - a millstone and drowning. In accordance with the foregoing, it would be proper to say: He who does not receive one of these little ones does not receive Me, which is heavier than any punishment. But since this terrible punishment would have little effect on insensitive and coarse people, He speaks of the millstone and drowning. He did not say that a millstone would be hung around his neck, but that it would be better to endure such a punishment, showing that another, more grievous evil awaited the unfortunate man; if it is intolerable, how much more is it the latter. Do you see what a terrible threat? Comparing it with a threat known to us, He presents it more clearly; but pointing out a greater burden, it makes one fear a greater punishment than sensual punishment. Do you see how He uproots arrogance? How does the disease of vanity heal? How does it teach you not to look for primacy anywhere? How does he inspire those who seek primacy everywhere to seek the last place? Truly, there is nothing worse than arrogance. It deprives us of the most ordinary prudence, makes us look fools, or rather, makes us completely insane. If any one, being not higher than three cubits, were to strive to be higher than mountains, and considered himself as such; if he had stretched himself out as if he had been higher than the mountain peaks, we would not have looked for any other proof of his madness. In fact, when you see an arrogant man who thinks himself the best of all, and who puts it for dishonor to live with the common people, do not look for any other proof of his folly. Such a person is much more worthy of ridicule than those who are foolish by nature, because he has voluntarily brought this disease upon himself. And not only because he is worthy of pity, but also because he falls into the abyss of evil without feeling it.

And what can be more insane than when they are proud of completely opposite things: some because they had poor fathers, grandfathers and great-grandfathers, and others because they had glorious and famous ancestors? So, how can the pride of both be humbled? Some should be told: go far away from your grandfathers and great-grandfathers: perhaps among them you will find many cooks, drivers, taverns; but to those who are proud of themselves, looking at the baseness of their ancestors, it is proper to say the opposite: "Look also at your ancestors who lived earlier: you will find many, much more famous than you."

4. That this is the order of nature, I will prove to you from the Scriptures. Solomon was the son of a king, and a king of renown; but the father of the latter was one of the poor and ignoble people; so was his maternal grandfather, otherwise he would not have given his daughter in marriage to a simple soldier. But if you ascend higher, you will again see the most famous royal family after these poor ancestors. So, let us not be proud of our ancestors. Tell me, indeed, what is a genus? Nothing more than one empty name. And this you will find out on the last day. But since it has not yet arrived, we will try to convince you by the circumstances now known to us that the celebrity of birth does not confer any advantage. When war, famine, or any other calamity comes, then the insignificance of all the alleged advantages of noble birth is clearly revealed. Whether sickness or pestilence occurs, it does not know the difference between the rich and the poor, between the glorious and the inglorious, between the noble and the lowly; so it is with death and other upheavals: they befall everyone in the same way, and, what is most strange, especially the rich. The more careless the latter behave in such circumstances, the more easily they perish. Even fear has a stronger effect on the rich. Trembling more than others before the rulers, they are equally, and even much more, afraid of the people, since often the houses of the rich fall prey both to the fury of the mob and to the displeasure of the rulers. On the contrary, the poor remain safe from these disturbances. Therefore, if you wish to show that you are of noble birth, then, despising the nobility of the family, show the same nobility of spirit as that blessed, albeit poor, who said to Herod: "It is not lawful for you to have your brother's wife" (Mark 6:18); as he who was before him, and who will be after him, who thus rebuked Ahab: "It is not I who trouble Israel, but you and your father's house" (1 Kings 18:18); which the prophets and all the apostles had. But such are not the souls of those who are devoted to wealth: like those who are under the power of innumerable bailiffs and executioners, they do not even dare to lift up their eyes, they do not dare to act freely for virtue. Greed for money, fame and other things, casting a harsh look at them, makes them their slaves and slaves. Truly, nothing deprives so much freedom as clinging to the things of life and addiction to everything brilliant. Such a one serves not one, not two, not three, but innumerable masters. And if you want to enumerate them, then let us cite as an example some famous courtier. Let him possess innumerable wealth, let him be invested with great power, let him have a glorious homeland, noble ancestors, and let him attract the eyes of all. Let us see if this nobleman is not more contemptible than all the slaves. Let us contrast it not merely with a slave, but with a slave belonging to a slave; for many servants have slaves. This slave of the slave has one master, what need is there if not a free one? But one, whom he is only trying to please. And let him know that his master is also subject to him; yet he obeys only one thing, and if he manages his estate well, he spends his life in peace. On the contrary, he has not one, not two masters, but many, and much more exacting. And first of all, he is disturbed by the thought of the tsar. It is a great difference to have a non-noble person or a king as ruler over oneself: the latter, listening to the slanders of many, shows his favor today to some, and tomorrow to others. And although he knows nothing about himself, in spite of this, he suspects everyone, including his associates, and subordinates, and friends, and enemies. But he, too, it will be said, fears his master. But is it the same thing to have one master and fear him, or to have many and fear them? Nay; If anyone examines the matter carefully, he will find that he has no master over him. How and how? He has no one who would deprive him of such a service and put himself in his place, and therefore has no rival. On the contrary, the nobles are only concerned with this in order to blacken before the king the one to whom he shows his favor and love. That is why they are all compelled to flatter their superior, equal, friends, because where envy and greed for glory prevail, there is no sincere friendship. Just as people who are engaged in the same art cannot love one another purely and sincerely, so those who have equal dignity also covet the same thing in the things of life. That is why there is a strong struggle between them. Do you see, then, a whole series of rulers and cruel lords? Do you want me to point out something else, even more burdensome, in their situation? Being inferior to the other, each tries to rise before him; and those who are exalted try to prevent others from being equal to them, or to surpass them.

5. But, oh miracle! I intended to point out the bishops; And my word carried me away to the point that I said more than I had intended: I have represented the masters as enemies, or, rather, I have made them both masters and enemies, because they are respected as masters, terrible as enemies, and malicious as enemies. And if someone is both a master and an enemy at the same time, then what can be imagined worse than this misfortune? The slave, although he is dependent on his master, still enjoys his protection and favor. On the contrary, they are both commanded and enmityed against; they are armed against each other, and are more exposed to dangers than in war, because they want to conceal their enmity, under the guise of friendship they nourish hostile feelings, and on the ruins of the happiness of others they often try to build their own. It is not so among us: if someone is unhappy, many suffer with him; and if someone is happy, then many rejoice with him, as the Apostle says: "Therefore, if one member suffers, all the members suffer with it; if one member is glorified, all the members rejoice with it" (1 Cor. 12:26). In offering such exhortations, on one occasion he said: "Who is our hope, or joy, or crown of praise? Are you not also" (1 Thess. 2:19)? In another: "For now we live, while you stand in the Lord" (1 Thess. 3:8). In the third: "Out of great sorrow and distress of heart I wrote to you" (2 Cor. 2:4); or: "Who is weary, with whom am I not weary? Who is offended, for whom I am not inflamed" (2 Cor. 11:29)? Why, then, do we still whirl in whirlwinds and are overwhelmed by the waves of worldly cares, and do not hasten to a quiet refuge: why do we not strive for the things themselves, leaving empty names? Fame and power, wealth and nobility, and the like, are only names for them, but for us the thing itself; and vice versa, sorrow, death and dishonor, poverty, and the like, are only names for us, but for them the work itself. If you like, let us first of all cite as an example the glory so dear and desired to them. I am not saying that it is short-lived and that it soon disappears. No, imagine her at a time when she is in full splendor; do not hide the dress and embellishment of the adulterer, but expose her in all her adornment, and I will point out her ugliness. So, of course, you will point to the clothes, to the multitude of lictors, the voice of the herald, the obedience of the crowd, the silence of the mob, the blows to those who meet on the way, and finally the general attention. Do you not say that all this is brilliant? Let us consider, however, whether all this is not superfluous, and is it not only empty vanity? In fact, what better does a person become from this: is it in soul, or in body (for only man consists of such parts)? Does this make him taller, or stronger, or healthier, or faster? Or does he acquire the sharpest and most penetrating feelings? But no one will say this. In the same way, if we turn to the soul, we find that here too no benefit is gained. What then? Is it possible that he before whom one is so subservient becomes the most moderate, the humble, the most prudent? Not at all! Quite the opposite. It is not the same as with the body. The body just gains nothing from honors for its own benefit; but here, on the contrary, there is not only the misfortune that the soul does not receive any benefit, but also that it becomes more evil. From this she gives herself over to pride, vanity, madness, anger and other innumerable vices. But, you will say, she rejoices here, rejoices, admires. But this is the height of evil, an incurable disease. In fact, whoever is comforted by such a situation will not soon want to be freed from the bonds of evil; His contentment blocks the path to healing. It is this extreme misfortune that he, seeing the multiplication of his illnesses, not only does not grieve, but even rejoices. Joy is not always a good sign. A thief also rejoices when he steals something; and an adulterer who defiles his neighbor's marriage bed; and the covetous, who steals what is not his; and a murderer who destroys people. Therefore, we should not pay attention to whether a person rejoices, but whether he rejoices in good, and we must be careful not to find such joy as that of an adulterer or a thief. Why does he rejoice, tell me? Is it because, having won fame, he is able to be proud before others and attract their attention to him? But what can be more criminal than such a disposition and such mad love. If this is not evil, then do not accuse the vain, and do not heap on them innumerable reproaches. Stop cursing the proud and arrogant. But you find it impossible. Consequently, they also deserve innumerable censures, although they are surrounded by an innumerable retinue. This is what I intended to say about lawless nobles! And indeed, we find many of them who, because of the abuse of their power, are incomparably more criminal than robbers, murderers, adulterers, and grave-robbers. In fact, they steal more shamelessly than they do, and kill with greater cruelty, and indulge in incomparably more shameful pleasures, and, according to the strength of their power, destroy not walls, but the property and innumerable houses of others; they, carelessly indulging in passions, suffer under the yoke of the cruelest slavery; mercilessly tormenting slaves like themselves, they tremble at everyone who knows them better. Truly, he is only free, he is only a ruler, and more powerful than kings, who is not enslaved to the passions.

Amen.