Gregory of Nyssa, Homilies on Ecclesiastes: An English Version with Supporting Studies. Proceedings of the Seventh International Colloquium on Gregory of Nyssa (St Andrews, 5-10 September 1990) 9783110873184, 9783110135862

Table of contents :
Preface
Contents
I INTRODUCTION
1 Adjustments to the text of Gregory
2 Translating the Homilies
II TRANSLATION
3 Gregory, Bishop of Nyssa: Homilies on Ecclesiastes
III STUDIES OF THE HOMILIES
4 Homily I
5 Homilie II. Ecclesiastes 1,12-2,3
6 An Introduction to Homily III
7 Homily IV
8 La condemnation de l’esclavage dans l‘Homélie IV
9 Exegesis and Theology in Gregory of Nyssa’s Fifth Homily on Ecclesiastes
10 Grammatik und Rhetorik in Gregors von Nyssa Exegese des Buches Prediger. Beobachtungen zur fünften Homilie
11 Time for All and a Moment for Each. The Sixth Homily of Gregory of Nyssa on Ecclesiastes
12 Consideraciones en torno a la muerte en las Homilias al Eclesiastes de Gregorio de Nisa
13 Zeit und Grenze. Zur Kritik des Gregor von Nyssa an der Einseitigkeit der Naturphilosophie
14 Some Aspects of Gregory of Nyssa’s Moral Theology in the Homilies on Ecclesiastes
15 Le Omelie di Gregorio di Nissa e l’interpretazione cristiana antica dell’Ecclesiaste
IV STUDIES OF GREGORY AND OF ECCLESIASTES
16 Verwendung und Bedeutung des Buches Ecclesiastes im Werk Gregors von Nyssa außerhalb der Homiliae in Ecclesiasten
17 Die oratio catechetica — ein Zugang zum Gesamtwerk Gregors von Nyssa
18 Le Livre de l’Ecclésiaste dans l’antiquité chrétienne

Citation preview

Gregory of Nyssa Homilies on Ecclesiastes

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Gregory of Nyssa Homilies on Ecclesiastes An English Version with Supporting Studies Proceedings of the Seventh International Colloquium on Gregory of Nyssa (St Andrews, 5 - 1 0 September 1990)

Edited by Stuart George Hall

Walter de Gruyter · Berlin · New York 1993

© Printed on acid-free paper which falls within the guidelines of the ANSI to ensure permanence and durability.

Library of Congress Cataloging-in-Publication

Data

International Colloquium on Gregory of Nyssa (7th : 1990 : Saint Andrews, Scotland) Gregory of Nyssa : Homilies on Ecclesiastes : an English version with supporting studies : proceedings of the Seventh International Colloquium on Gregory of Nyssa (St. Andrews. 5 - 1 0 September 1990) / edited by Stuart George Hall, p. cm. English, French, German, Italian, and Spanish, with summaries in English. ISBN 3-11-013586-8 (alk. paper) 1. Bible. O. T. Ecclesiastes — Sermons — Congresses. 2. Sermons, Greek — Translations into English — Early works to 1800 - Congresses. 3. Sermons, Greek — History and criticism - Congresses. 4. Gregory, of Nyssa, Saint, ca. 335 — ca. 394 — Congresses. I. Hall, Stuart George. II. Gregory, of Nyssa, Saint, ca. 335 —ca. 394. In Ecclesiasten homiliae. English. 1993. III. Title. BS1475.I68 1990 223'.807-dc20

Die Deutsche Bibliothek

— Cataloging in Publication

Data

Gregory of Nyssa, Homilies on ecclesiastes : an English version with supporting studies ; proceedings of the Seventh International Colloquium on Gregory of Nyssa (St. Andrews, 5 — 10 September 1990) I ed. by Stuart George Hall. - Berlin ; New York : de Gruyter, 1993 ISBN 3-11-013586-8 NE: Hall, Stuart George [Hrsg.]; International Colloquium on Gregory of Nyssa 4

305,14.

What

escape f r o m

us f r o m

the

evil,

own

us

of

the

things

in all

these

which

the

good,

He

we l e a r n without

took

evil.

the

For

he

next.

weaknesses

after

may

most

our

the

nature

flesh,

readily

l.lóff.

who

speaks him

Wisdom

led

to

(Mat the

speaks

speaks to

of has

shows us

and

be

way

upon

Now n o t e , p l e a s e , t h a t

himself we

and

sin (Heb 4 , 1 5 ) ,

our

the

things

wanderer,

very weaknesses o f

Solomon

by

for

things,

condition.

reach o f

through

those

back

towards

us

8 , 1 7 ) , and t h r o u g h way o u t

way

and

like

our

when

Eccl

is

experience

to

again,

so

lost.

Like Solomon, Christ experienced all

had

unreal things,

be c o m p l e t e

l o s t h a s been r e s t o r e d t o t h o s e who a r e n o t

305,14 -

53

about

despise

the

t h i n g s which a r e p u r s u e d by men. 305,23. most

The way

people,

desire,

so

criticizes

it

things

of

by

from

consider hand:

not

is

have

unworthy

of

If

only

is n o t

the

opportunity

credit

for

delightfully

someone

is

enjoyable faced

fail

to

value

them

our

with

match

their

reason

we a r e

advice

that

we h a v e

not

it

learn

in t h e o r y

t h e h e a r e r ' s answer

because

that

F o r we do n o t

experience

with

same a s

to

the

which he has no e x p e r i e n c e .

human p u r s u i t s a s w o r t h l e s s ,

we

him

tp306)

o u r own e x p e r i e n c e , b u t we k n o w o n l y

whose

poverty.

word comes f r o m

do

that

everything f r o m things

the

who

about

prevented he

should

is r e a d y learnt

to

from

e x p e r i e n c e t h e p l e a s u r e t h e r e is in t h e m . 306,10.

In t h e p r e s e n c e o f

us, t h e whole o f

t h i s kind o f

speaks these words. King father

Saul

and

David,

on t h e t h r o n e ,

Israelites

had

his people o u t

t h e p e r s o n who d i s c u s s e s t h e s e t h i n g s

already

objection fails.

For

it

is S o l o m o n

T h i s S o l o m o n was t h e t h i r d k i n g o f the

chosen

of

the

Lord.

He

with

Israel,

who after

succeeded

his

and was p r o c l a i m e d k i n g when t h e power

of

reached

wearing

its

height;

w i t h war and f i g h t i n g ,

but

he did

not

go

on

lived in p e a c e as f a r

as

the

lay

Gregory o f

54

Nyssa

in his power, making it his t a s k not t o acquire what did not belong to him, but t o enjoy what he already had in abundance. 300,19.

Since

anything

he

then

desired

leisure could

there —

was

*for

be f r e e l y

his

nothing

to

wealth

matched

devoted t o

his

particularly

competent by virtue o f

connected

mention

of

the

to

his

desires

with p l e a s u r e s , things

pursued

him f r o m

his

—

being

for

and

his

unintended wise

and

his intelligence to investigate

any

[p307] having

t h o s e things which he subsequently

having

desire,

enjoyment, with nothing

interrupting

matter

attention

prevent

generally

done any

enjoyment,

and

*you

after

might

doing

l i s t s in the text, he s a y s

all

that

h a s learnt through a c t u a l experience that there is but one end o f

he the

things pursued by t h e s e meane, f u t i l i t y . 307,4.

S u c h is the order he a d o p t s in his a c c o u n t , t h a t f i r s t

in the

early y e a r s o f his life he d e v o t e s his time t o e d u c a t i o n and d o e s take

the

easy

course

in the f a c e

volves, but u s e s the c h o i c e o f for

the a c c u m u l a t i o n o f

by h a r d work;

of

the h a r d

his spirit, t h a t

work

such

not

study

is, his natural

knowledge, even though his goal w a s

in-

impulse, achieved

and thus, when he h a s matured in wisdom, he d o e s not

merely theoretically o b s e r v e the p a s s i o n a t e and irrational deception o f mankind

in the

matter

of

bodily

enjoyments,

but

through

the

experience o f e a c h o f the things they pursue r e c o g n i z e s their

307,15 - 309,17

actual

futility.

Eccl

1,16-18

The e f f o r t o f acquiring wisdom 307,15.

S u c h then is the general tenor o f what is written a f t e r

we

previously

have

word-by-word the words. 'For

when

examined;

interpretation

now

would

systematically,

be

the

time

following

to

the

set

what out

sequence

a of

I spoke in my heart, saying, behold, I have become g r e a t . I

saw

around

me',

he

says,

'the

majesty

my

dominion

brought and the might o f the kingdom which came t o me all a t once, I did not s t a n d still with things a s they were, nor did I think t h a t what was acquired e f f o r t l e s s l y led o f

i t s own a c c o r d t o prosperity

instead,

valued

before

these

things

I

above

all

the

in life;

acquisition

of

Homily 2 o n

wisdom,

and

this

it

was

Ecciesiastes

impossible

to

55

acquire

without

effort

[p3081

and s w e a t . ' 308,1.

T h e r e f o r e when he s a i d , J s p o k e in my h e a r t , s a y i n g , behold, I

have become g r e a t , he added, and I acquired wisdom. the might of

of

wisdom;

the power

which c a m e t o

and I said t o

b e shown t o be superior in wisdom.

For

me o f

myself, that

does

not

depends

o n t h e knowledge

addition must

t o the k i n g s b e f o r e me, a n d t o exceed

them

who were b e f o r e

Jerusalem, a n d I c o n s i d e r e d how t h i s might c o m e Who

increased

in t h i s way a b o v e all I

I a c q u i r e d wisdom among all

308,9.

'For I

i t s e l f , by the

know

that

of

what

for

those

others

me in

about.'

who

have

are

diligent,

laboured over

wisdom before?

T h i s is why he s a y s , my h e a r t s a w many things, wisdom a n d knowledge, not

because

the

knowledge

of

such

things

came

of

its

own

accord,

without e f f o r t , but b e c a u s e , he s a y s , I g a v e my h e a r t t o learn wisdom and

knowledge,

effort

and

says

parables

alongside

for

Gospel

the

message pearl,

through listeners

the in

he

science,

not

similarity

a

with

wedding,

saying of

parable

that what

some

that I

he

that

have

is,

he h a s

says,

those

I

who

a

visual

or

a

learnt

them

if

of

them;

but

he

the

grasp

things

glimmer

or

are

by

them

opportunity f o r

fail

to

gain

the

knowledge

profitable discovery.'

clue

to

This does

not

simply

the the

or

about

a

something

he

shows

things

but his

beyond

in my c a s e been t h i s ,

For

of

what

in b e c o m i n g is,

nor

miss

knowledge i s p r o d u c e d

wisdom, a n d knowledge m a k e s e a s i e r t h e d i s c e r n m e n t o f us.

in

par.).

' A n d ' , he s a y s , ' t h e c h o i c e o f s p i r i t h a s

not

as

set

these

the kingdom,

I s h o u l d a c q u i r e t h e f u l l n e s s o f wisdom, s o t h a t

should

the

introduces

speaking

yeast,

or

[p309J

just

him,

image,

signified

22,2

know,

of

things are

learnt

hear

seed,

these is

comprehension (Mat, 13,31-33.44-45; 309,8.

not

knowledge

he c l a i m s

teaches

kingdom or

is

a

the

know,'

And

and

as

the

he

I

would

is g a i n e d by a n a l o g y , when f a m i l i a r

treasure,

that;

he

taught

science

parables Lord,

that

not

comparison.

about

or

sense

had

and

which

for

things:

the

diligence

transcendent

like

in

happen without e f f o r t

wise any from

what i s b e y o n d

to those

who

pursue

it, but t h e p e r s o n who i n c r e a s e s h i s knowledge e x a c t l y m a t c h e s

effort

Gregory o f

56

to

learning.

Because

of

this

he

Nyssa

says,

one who

increases

knowledge

will increase pain.

•309,17 -

311,14

Eccl

2,1-2

How t h e E c c l e s i a s t t e s t e d pleasure and f o u n d it wanting 309,17.

Once

futile.

For

in merriment, not

give

into

he

himself

devout

things,

and

through

to of

this

life.

senses,

not

kind

this,

310,6.

character

of

because

he

is

That

anyone

in

to

things

drawn

whether

to

convulsions the

he

'frenzy'

but

in t h e b r e a t h , exposure

what

says,

tasted

true

[p3IO]

with

severity

and

to

limits

distorting

of

equivalent of

its

to

determination to

those

of

or

of

an

is

the

teeth,

weakness

in

the

dizziness, for

neither

unseemly

paroxysms of

them

makes

what

else

would

speech

loss

nor

bodily

activity —

t h e whole b o d y , d i s t e n t i o n

of

and p a l a t e ,

voice,

bending o f

punctuated

Dizziness,

as

deliberately

behaving

appearance

with

in

passion, Aristotle,

he

by

That

were

the

gasps

approach

like

M set a

my f a c e

thief's,

who

against slinks

of

is why

saying

to

you h a v e gone beyond an

unseemly

without Prob.

way,

and

accomplishing

35,6,9b5a

14).

1 s a i d a l s o t o merriment. Why a r e you doing t h i s ? T h i s saying

is

control

gums

of

regarded it

if

your

in

that

laughter

sanity,

but

in

madness?

1 said,

the

Good.

'madness';

It

who

to

passion,

else c o u l d t h i s be, he s a y s , b u t

Ip31)3

But

by

and these

agreeable

experience

condition

a n y t h i n g u s e f u l by t h e d i s t o r t i o n . ' ( C f 311,2.

readily

did slide

himself

l a u g h t e r , 'you a r e mad, you a r e beside y o u r s e l f , the

nor

austere

them

as you

he

the

to

sensual

the

laughter?

end,

unpredictable

breath:

away,

considered

down

the

calls

to

call

any

cheeks,

neck,

and

meaning

properly

directed

straight

For

is why he makes his own w h a t he h a d o r i g i n a l l y

laughter,

equivalent

the

pleasures I will t e s t

is f u t i l i t y .

wisdom come m o s t

he t h e n d e s c e n d s

investigate

alien,

condemns

having

training

any c o n t r i b u t i o n t o t h e knowledge o f

as

he

experience

after

in his

lessons

of

without

Rather,

achieving

them,

to

like

in good, and this t o o

pleasures

which the

pursue

order

become

and also

partaking

more

has

he s a y s , I said in my h e a r t . Come h i t h e r ,

p l e a s u r e , being in s e c r e t l y

past

is

suspicious the

soul's

Homily 2 on

attendants; were o n c e

I have to

never

recognize

let

it get

t h i s servile and mindless

things? why

control

of

my mind.

For

pleasure, prowling round my s e n s e s

wild animal, I would immediately f i g h t to

57

Ecclesiastes

it and challenge it.

like

you

slacken

the

sinews o f the s p i r i t ? why, I a s k

some

merriment, 'Why a r e you a r e doing

keenly-tuned

mind?

why

do

I

I would s a y

why do you let womanly s o f t n e s s t a k e over a manly

do

if

nature?

you

cut

why do you let your t h o u g h t s do s u c h

you, do you t u r n murky the clear a t m o s p h e r e o f

these

the

damage? intelligent

ideas murky with the pollution you b r i n g ? '

311,15 - 314,10

Eccl

The desires o f f l e s h and spirit, and their modes o f 311,15.

satisfaction

A f t e r p r a c t i s i n g t h e s e and similar things, he s a y s , I examined

my h e a r t , t o see if it would swallow my f l e s h like wine; concern f o r flesh,

2.3

so

intelligible

that

our

things

nature

might o v e r c o m e

might

not

be at

the

war

that

is, how

inclinations

with

of

the

itself, with

the

mind c h o o s i n g some things and the body pulling it t o w a r d s o t h e r s , but instead

might

obedient

to

make

[p3121

the r a t i o n a l

is r a i s e d

to

pride

part of

swallowed and gulped down t h i r s t y people.

the

of

flesh

inside the larger p a r t , a s

man's

submissive

the soul, with the lesser p a r t

F o r the wine d o e s not s t a y

the t h i r s t y

our

lips, but

and being

is the way

with

in the cup, at least if it

it r u n s

towards

the

drinker,

and d i s a p p e a r s a s it is quickly s u c k e d down into h i s inside. 312,5. reality

When

that

happened,

w a s unambiguous

the

way

and o b v i o u s

to

it me.

led

to

For

the

knowledge

my heart, he

of

says,

led me in the way o f wisdom, through which I mastered the r e b e l l i o u s ness

of

pleasures,

over merriment. object

and

For

training

this

was

the r e a s o n

is how the argument

for

gaining

continues:

mastery my

in acquiring knowledge was t o devote my life t o nothing

but t o find the true Good, t o o b t a i n which is t o achieve the ment o f what is right;

chief futile,

discern-

it is enduring, not t r a n s i t o r y , and it l a s t s all

our life long, equally g o o d a t every age, in early youth, in middle age, a t the end, indeed throughout the whole number o f

our d a y s — until I

58

Gregory o f

Nyssa

could see, he s a y s , what is the Good f o r the s o n s o f men, which they will do under the sun. the number o f d a y s o f their life. 312,19.

For

things

pursued

in the f l e s h , however

much they

the s e n s e t o what is a t hand, g r a t i f y only f o r a n i n s t a n t ; is no bodily a c t i v i t y which c a n give lasting pleasure. drinking eating

comes food,

to

an

fullness

end

nor

the same.

the

appetite;

again;

And

and

another

The p l e a s u r e

and

and

likewise,

in the

of

after

same

way and

no s e n s u a l delight l a s t s f o r

furthermore,

another in the prime o f life, a n o t h e r retirement,

Cp3l3]

there

in the p a r t i c i p a t i o n o f what is desired;

it r e t u r n s , it f a d e s

stays

sufficiency,

quenches

every other desire f a d e s even if

in

entice

for

one

thing

is

good

ever,

in

youth,

in middle a g e and yet another

old

age,

when

one

is

in

again

in

bent

down

the true Good, which is equally

good

t o w a r d s the e a r t h . 313,8.

But

I, he s a y s ,

sought

at

age

and

time

any

every

of

expected, nor f u l l n e s s found. exactly

matched,

is

limited

not

delights delight

in

the

and longing

by

the

Good,

life,

flourishes

attainment the

and

Appetite f o r

more

of

of

which

together

what

desire

lovely

thing

to

t h o s e who p a r t a k e not

is

desired;

flames

of

it.

at all;

is

not

it a r e

with enjoyment, the

and

more

it

up with delight;

m a t c h e s the desire, and at e a c h s t a g e o f

and time the Good a l t e r s

satiety

it and p a r t a k i n g o f

life it

the

is always

a

Amid the c h a n g e s o f

age

when our e y e s a r e c l o s e d

and

when they a r e open, when we a r e happy and when we a r e s o r r o w f u l , by day and by night, on land and on the s e a , a c t i v e and a t r e s t , ruling and

serving

-

for

every

s i n c e the a c c i d e n t s

person

alive

equally

absolutely

good,

larger.

This, a s I understand it, is the Good t h a t truly is, the thing

Solomon sought all the none

is

inflicted on one by c h a n c e [p3141 make it neither

w o r s e nor better, nor smaller nor 314,2.

it

number o f

other

common

t o see, which people will do under the sun

to

than all,

the d a y s the

work

available

on

of

their

of

faith,

equal

life. the

terms

This

seems

to

me t o

be

performance

of

which

is

for

it,

to

lasting in full s t r e n g t h c o n t i n u o u s l y throughout work, which I p r a y

those life.

may be done in u s t o o , in C h r i s t

to whom be the g l o r y f o r ever and ever.

throughout

AMEN.

who

wish

T h i s is the g o o d J e s u s our

Lord,

The T h i r d Homily

The t e x t o f

Ecclesiastes

2,4

2,4-6.

I enlarged my doing, I built me houses, I planted me vineyards,

5

I made me vegetable-plots and gardens, and I planted every t r e e o f 6

I made me p o o l s o f

fruit;

water

t o water f r o m them a c o p s e producing t r e e s .

314,11 -

315,7 Introduction. Summary o f the f i r s t two homilies

3)4,11.

Now it

teaches

us a f t e r

ast,

who

calls

and g a t h e r s The

315,2.

to

mouth o f for

We learnt the

first

life

-

whole c r e a t i o n ,

what

the

the

the lesson t h a t and

into one what has gone a s t r a y , Word

seeks

investigates

calls

under

the

second homily we learnt

life

based

Solomon,

on

out

the

lost,

earthly

life.

heaven

all

that

rejection

comes

from

seems

to

convincing

the the

and

repudiates

its

prevail.

the condemnation o f emotion

is

he had absolute freedom t o p r a c t i s e a l i f e aimed a t pleasure

by mankind.

make

-

us;

and u t t e r l y

to

and

Ecclesi-

to

enjoyment,

in order

enjoyment

that

Ecclesiast

this

in it [p3151 f a l s e h o o d and f u t i l i t y and unreality

In the

attitude

this.

together

subcelestial

earthly, f o r

is time t o examine what the v o i c e o f

be sought

after

Gregory o f

60

315,8 -

Nyssa

317,12 Modesty and shame a s aids to virtue

315,8.

What is our third lesson, a s we come to what f o l l o w s in this

present

homily?

the

members

— one which

of

the

I believe

church;

I mean

rightly done, which produces the public

acknowledgement

is particularly

appropriate

the c o n f e s s i o n

of

a feeling o f of

shame

sins. The s e n s e

things

in the soul of

modesty

in our nature by God f o r

not

through which

inherent in mankind is o f t e n a great and powerful weapon f o r sin, and I believe it was placed

to

is

avoiding this

very

purpose, that s u c h a disposition o f our soul might turn u s away f r o m worse things. closely

The feeling o f

related and belong t o

them both, provided one

modesty and the feeling o f one another,

is willing

to

and sin

use

shame

is restrained

s u c h a disposition o f

are by the

soul f o r this purpose. 315,20.

Modesty is o f t e n a better tutor than f e a r f o r avoiding sins;

but at the same time the shame which follows c r i t i c i s m s o f a f a u l t enough by get

into

itself the

to

same

correct position

[p31ó] the sinner,

so

again.

state

So

as

to

that

he does

the

is not

difference

between them by definition: shame is modesty intensified, and modesty, on the other hand, is shame moderated.

The d i f f e r e n c e between the

two feelings and their similarity is shown by the colour in a p e r s o n ' s face.

Modesty

shares

the

is

revealed

feelings

between their

exposed

Such

a

the

dispositions;

appear in the f a c e . is

of

turns

feeling

only

by

soul

a

blush,

through

the heat

as

the

some

round

the

body

somehow

natural

heart

sympathy

surges

up

livid and might

be

reddish, a

as

suitable

fear

way

to

adds bile prevent

to

his

those

blush. already

caught in some sin f r o m continuing to be involved in those things, which they would get themselves convicted by shame. Nie.

Eth.

to

But the p e r s o n who f e e l s ashamed when his f a u l t

(Cf.

of

Aristotle,

IV).

316,14.

If this is s o , and the text is concerned with the feelings, a s

it

be,

must

implanted regard

as

in

in our a

the

sense

nature

proper

to

[p317] guard

discipline

that against

of

the

this

kind

of

wrongdoing, church

the

disposition it

is

is

right

to

correction

by

Homily I I I on

confession

of

things

done

Ecclesiastes

wrong;

for

through

make o n e ' s own soul s e c u r e with the weapon o f 317,5.

61

this

means

one

can

shame.

T h i s is like the c a s e o f a p e r s o n who t h r o u g h e x c e s s i v e greed

a c c u m u l a t e s in himself a mixture o f h i s body

develops

a

fever,

and h a s the d i s e a s e

is

indigestible fluids, and then, when

treated

as a sort

with

o f tutor

lancing

and

cauterization

in discipline f o r

the r e s t

his life a s he s e e s the s c a r o f the c a u t e r i z a t i o n on his body. same

way

secret

the

sins

person

will

be

who

given

has

branded

lessons

by

In the

himself

by

confessing

memory

of

his

the

of

his

feeling

of

shame f o r the r e s t o f his life.

317,13 -

319,10 S o l o m o n ' s involvement in wordly p l e a s u r e

317,13.

T h i s t h e r e f o r e is what the c h u r c h l e a r n s t h r o u g h the present

reading quite

of

what

frankly,

is

written

making

a

in E c c l e s i a s t e s .

public

statement,

For

and

Solomon

setting

says

up f o r

this

all

to

see, like a written notice, the c o n f e s s i o n o f

the t h i n g s he h a s

done,

which

and

are

more

did

these

are

such

that

ignorance

honourable

than

words.

things, or

made

the

might

reach

its

nevertheless

he

He

story

logical does

of

says

them

it;

up f o r

of

he

our benefit, s o

conclusion,

speak

whether

silence

I

things

cannot which

that

say

nobody

aiming a t virtue would willingly be a s s o c i a t e d with. it

is

by

benevolent

happened

as

experienced what

is

if

design

they

had,

them, in order

condemned b e f o r e

lowered himself

to

that

he

and that

discusses

condemns we might

the experience,

the enjoyment

of

turn

the

argument

precisely;

but

Ep3181 who

was

However,

things

them

or

really

as

whether

which

had

not

though

he

had

away f r o m desire whether

s u c h things, s o

he as

for

deliberately to

train

his

s e n s e s r i g o r o u s l y by using alien things, it is f o r e a c h t o decide f r e e l y f o r himself, whichever c o n j e c t u r e he likes t o pursue. 318,8. involved is

like

If

however

anyone

in the p r a c t i c a l those

bottom o f

were

experience

who dive t o

to of

the d e p t h s

say

that

pleasures, of

the s e a

Solomon

really

was

I would agree.

He

and s e a r c h

the water, t o t r y t o f i n d there some pearl or other

in

the thing

62

of

Gregory o f

the kind p r o d u c e d

Nyssa

in the depths;

bring them no pleasure, but

it

their e x e r t i o n s under the

is the hope o f

gain that

water

makes

them

into d i v e r s ;

in the same way, if S o l o m o n engaged in t h e s e

activities,

then surely,

like one

submerged

himself (by

in luxury

salt

I

such

(for

means,

of

on

so

as

underwater to

view

purple-fishers,

fill himself

but

t h i s kind.

the

appetites

to

seek

for

Something

I

he

with the s a l t something

useful

have adopted:

of

the

sea

to

the

useful

would be achieved

either

he

has

t h r o u g h [p3191 making f r e e l y available

by

blunted

what he

the

wants

nature a l w a y s moves more eagerly t o w a r d s what is forbidden),

else the t e a c h e r no

the

mean pleasure),

mind in d e p t h s

body's

not

of

longer

engages

acceptable

p e r s o n who h a s that d o c t o r s

to

learnt

in t h e s e things t o add plausibility, t o mankind an a c t i v i t y

particularly

improve

their

skill

bodies.

They

complaints

as

become they

more have

reliable come

In f a c t ,

in t h a t

case

and

understand

by

the

it is

said

where

they

an ailment t h r o u g h their

in diagnosing

to

make

which is spurned by

i t s f u t i l i t y by experience.

become acquainted with the symptoms o f

or

treating being

own such

treated

themselves in the p a s t , i n s o f a r a s they have already learnt f r o m their own s u f f e r i n g .

319,11 - 324,2

E c c l 2,4

The lavish and precious adornment o f 319,1).

Let

us

see

then what

the

s i n c e he h e a l s our

life t h r o u g h

my doing, he s a y s ,

I built me houses.

with an what

I

indictment: am

myself,'

he d o e s but

Ί

his

Ecclesiast

not

account

say

enlarged

of

houses says

he

experienced,

his own.

I

The text begins s t r a i g h ' G o d ' s doing Cpoiema),

my doing.'

other t h a n what b r i n g s pleasure t o the s e n s e s .

'My

doing'

person

distributively,

is sunk

in

the

practices

in the d e p t h s o f matter

of

away

which is

is

nothing

A n d t h i s 'doing' is in

the generic s e n s e singular, but by division into p a r t i c u l a r s manifold,

enlarged

luxury.

it becomes For

he will certainly c a s t

once

a

his eye

round in all d i r e c t i o n s f o r a p l a c e f r o m which pleasure could a r i s e . 319,21.

From

one

spring

water

is channelled

in d i f f e r e n t

directions

through pipes, and [p3201 the water distributed f r o m the one s o u r c e

is

Homily I I I on

Ecclesiastes

63

n e v e r t h e l e s s one, though it may flow in t h o u s a n d s o f channels; same

way

seeping

pleasure

into

one

various

alongside l i f e ' s 320,5.

is

by

nature,

activities,

but

and

flows

this

everywhere

T h u s life makes housing a n e c e s s i t y

essentials and

the

brought

the

beams

bounds

for

delight

of

the

of

body,

but

eyes,

he

sky

itself

inside

the

sun

is

into

reach

up a s

inside

the

his

building

high

as

his

almost the

o f nature;

like

one

when he

himself

house,

and

This

is

humanity

some

New

that

cannot

is

why

World,

and embellishes combining

not

with things

disappointed

roof.

design

for

t o t h i s extent a

building in all d i r e c t i o n s ,

possible,

buildings,

For

concerns

the

of

itself

But pleasure f o r c e s the p e r s o n

necessity.

dimensions o f h i s p r o j e c t e d frontiers

that,

insinuates

is t o o weak t o bear the extremes o f heat and cold;

beyond

and

necessities.

h o u s e h a s a use t o maintain life. go

way

in the

and

to

please

has

build

not

the

very

extends

the

marking out makes

them with

with

providing

he

he

to

the

the walls

decorations

another

...

providing

variety f o r f u r n i s h i n g the interior o f the h o u s e s . 320,19.

Then

[p321]

stone

from

Laconia

and

Thessaly

and

from

C a r y s t o s is split a p a r t with iron t o o l s into s l a b s , and the q u a r r i e s o f the

Nile

stone

and

is

of

Numidia

called

in

purple dye

at

luxury

greedy

many

for

random

different

the

scoured,

these

on

eyes,

forms

pains, what g r e a t through

for

are

the as

and

and

endeavours, whiteness

it d e p i c t s shapes

maybe

because,

of the

with water

still

fails

to

for

the

so

that

eyes.

having

sprinkled

it becomes

a

pattern

the colour

in

against

and

satisfy

d e c o r a t i o n , but even the c l a r i t y with dyes,

Phrygian

the

of

white.

What

great

ingenuity, are spent over t h e s e things, a s some saw

materials

This

the

i t s marble,

iron, while o t h e r s

night with human h a n d s a s they f i n i s h the work o f 321,11.

even

this

One

may

could

those

of glass

also hardly

who

toil day

cutting! toil

over

the

is s t a i n e d d i f f e r e n t

contribute speak

something

[p3221

of

the

to

futile colours

the

feast

extravagant

d e s i g n s o f the ceilings, a g a i n s t which pillars o f wood made f r o m change

back

through

cunning

art,

and

are

reckoned

growing b r a n c h e s and leaves and f r u i t o n the c a p i t a l s . about the gold beaten

into light and airy

and

as

trees I say

trees again,

nothing

foil and wrapped completely

Gregory o f

64

round

them,

about

the

so

as

to

draw

contribution

the d o o r w a y s ,

of

the

ivory

Nyssa

lust o f to

the e y e s

towards

the u n n e c e s s a r y

and the gold with which their

itself,

or

embellishment

of

a r e painted,

or

capitals

about the silver hammered on with s t u d s — and everything else o f same

kind.

Why

gleaming

with

luxuriate

in

should

one

many-coloured the

brilliance

speak

of

the

stones,

so

that

of

light

from

floors

of

even

the

the

their

stones?

the

houses,

feet —

may

and

the

o s t e n t a t i o u s n e s s o f s u c h buildings in the multiplicity o f their p a r t s , in which it is not the needs o f

life which make the p r o v i s i o n

necessary,

but desire, which extends t h r o u g h u s e l e s s t h i n g s t o invent what is not opportune. 322,16.

Some of

the buildings

some e n t r a n c e - p o r c h e s , gate-extensions; the

space

something

for

inside to

person

entering

these,

there

with

are

do

gates

confront

be promenades,

some p r e - e n t r a n c e - p o r c h e s , they

the

must

not enough

visitors the

baths,

consider

such

grandeur going

to

boast

as

will

of

far

gates

the

some

and o t h e r s

[p323]

and g a t e w a y s

of,

if

there

immediately

spectacle.

beyond

cloisters,

what

is

not

impress

the

And,

is

and

besides

necessary

in

o s t e n t a t i o u s n e s s , gushing with f l o o d s o f water in whole r i v e r s with the abundance

of

their

themselves

also

streams;

and

ovei—ornamented

gymnasiums

with c o l o u r e d

set

up

in

marble f o r

front,

decoration;

and p o r t i c o s all round the building, s u p p o r t e d on columns f r o m Numidia or T h e s s a l y or

Syene;

and bronze s t a t u e s f a s h i o n e d into a

s h a p e s — into whatever — and

images

fornicate

the desire f o r

in marble, and p a i n t i n g s

even

with

their

eyes,

thousand

e x t r a v a g a n c e moulds the metal on panels, through which

as

art

exposes

[p324]

they in

a

r e p r e s e n t a t i o n t h i n g s which should not be seen, and whatever

there

t o see o f the same kind, c o n t r i v e d f o r a s t r i k i n g and elegant

effect.

324,3 - 327,20

Eccl

is

2.4

T h e spiritual adornment o f t h o s e who dwell humbly 324,3.

How

which

earnest

about

things

is it p o s s i b l e effort of

is

greater

t o give a detailed a c c o u n t the

indictment

worth?

The

and more

proof

of of

someone

matters

in

indifference increases

his

Homily III o n

efforts

at

construction

materials, For

one

really

the who

his

different I know

looks

own,

as

gold,

reckoned of

about

himself,

as

eventually

glints a

with

Let

the

from

are

the hope

of

heavenly

eye,

with

chisels,

decked

out

with

above

much

need t o

gold

include

but

gold

and

much

let

justice

from

God.

each other

shine o n Let

one

Love,

in p r o p e r

bother

to

with

steadfastness more p r e c i o u s all

kinds,

in

but (Ps

any

of

in

every

If

you

Phrygian good

such

since

in it

the f i g u r e s

of

to

which

images o f

a

fit

with

beauty

is

not

precious

If

there

in my

let

room,

humility

for

all

things

these you

is

account,

reverence

baths,

watertaps,

Let

itself,

which

and walls

the

that

Beauty

have,

what to

if

you

with which you

may

one which g r e a t

David used

every

0,7).

the

portico

stone and

or

of

of

your

stability,

[p3261

true reality

which

soul,

porphyry,

embellishments.

sculpture,

falsehood,

of

of

mistaken

leads.

19,10/18,11).

long f o r

thing,

material

with

looking

thing

craftsman,

support

truth

the

through

a d o r n t h e dwelling;

and p r i v a t e

and

which

be

l i f e one

and o n the o t h e r

the soul -

these

paintings

you

and f r e e d o m f r o m p a s s i o n p a v e t h e

side,

to

a

If

foundations

gaze on

the f l o o r s

the good

of

pillars

than

your

gemstone

order.

the stains

As

by

archetype

delighting in s u c h a washing ( P s

325,13.

roof;

silver,

with

from

refined

truth.

self-control,

has

mined

would not

the

and g o o d temper

wish, even a d o m e s t i c b a t h wash away

the

the

disturb

fix

the d e c o r a t i o n o f

and t h e r e

with

not

see

and

incorruptibility

and p a t i e n c e

laid

adorn the

will

let

night,

house.

will not

then h e r e

is

to this

is

is

dwelling.

divine words,

gemstones,

you

soul.

which

such a

with the

and

his

of

residence,

which

the

radiant

of

use

dwelling

into

that

silver

out,

will

the

God

works,

different

be

bareness

is gathered f o r

habits,

things

any

take

decorated,

concerns

[p325] you

shaped

to

virtuous

foundation

earthly

extravagant

beautifies

such

many

various

of

soul's

and

65

and

unadorned

I know a s

the d e c o r a t i o n p r o p e r

324,18.

size

which b e a u t y

temple

be the

of

the

lustre flashes

the dust

the

to

scripture;

such to

proves

from

whose

the

terms

he

glittering

of

in t h e f i r e ,

building,

so

materials

the thoughts

walls

more

in

Ecclesiastes

not

but

let

be

for

you

As

for

images

of

mimic

the

men devise

dwelling

do

does

not

are complete.

If

to

admit

much

them,

you long

for

66

Gregory o f

promenades

and

cloisters,

commandments. justice,

and

(Prov.

8,20).

t h o s e , and

For

I lead

thus

How

good

making o n e ' s

you Wisdom

my life

Nyssa

have

the

speaks:

I

in the midst it

is

way

to

of

stroll

through

walk

the

one h a s

in

ways

the p l a c e o f

cherished,

of

the of

and e x e r c i s e

t o r e t u r n again and again to the same s p o t the commandment

pastimes

ways

Just

soul

to

in

commandment,

that is, t o fulfil

and not

of action

one's

the

the

again

tire a s the p a t h

of

piety leads one b a c k a s e c o n d or a third time, or many more. 320,9.

Let

beautified

the

by

entrance

integrity

of

porches

and

character

pre-entrance

and g r a c i o u s n e s s

porches

of

be

life.

The

p e r s o n who in t h i s manner d e c k s out his building f o r beauty will think little o f earthly materials, will not make demands on q u a r r i e s , will not cross hire

the

Indian o c e a n s

craftsmen

material;

of

the

instead

to

acquire

the t u s k s

superfluous,

he

will

p r o v i d e s the materials f o r

have

whose

in

his

t h i s kind o f

of

craft

own

elephants, is

limited

home

the

construction;

will to

not their

wealth

which

and f r e e

choice

is wealth. 320,18.

As

long

physical

nature

deprived

of

as

of

he

his

anything

dwelling s u f f i c i e n t t h a t , and t o

lives

own

in

body

the just

necessary.

He

shelter

provide the shelter seeking

out

he

enough will

will

to

surround

any

and

labours, will

meet

making

purple-fishers

into his

clothes

327,11.

Content

needs

being

with

a

is need

of

scorched

by

the nakedness o f

and

from

which a r e a

immediate

disregarding culinary

thread

the

with the same end in view he will

clothing, to c o v e r

the

its

himself

him in turn when human bodies a r e

of

for

prevent

scarlet-dyers,

twist golden metal into thread, nor lavishing e f f o r t China

care

[p3271 only t o keep him warm, if there

the burning heat o f the s u n ' s r a y s ;

not

flesh

them,

blend o f

with

the

with

or

the those

on silkworms weavers'

that

comes

who from

excessive

gold and purple;

food

body,

and he to

hand,

charms.

with little, he will give s e r v i c e through what

befalls

him in the f l e s h , and will d e v o t e his life t o the c a r e o f his soul [Plat Apol he

29d-30b may

etc], enlarging

never

acknowledging

his

the doing o f

come

himself

futile

zeal

into

through

God and not his own,

the

necessity

confession,

as

of we

that

publicly have

now

Homily III on

Ecclesiastes

67

learned f r o m the one who said, I enlarged my doing - not God's doing, which is what he was himself, but his own, which is what the dwellingplace

of

the

flesh

was,

extensive a s his f u t i l e

not

restricted

to

necessities,

but

as

Eccl

2,4

desires.

327,21 - 331,10 Vineyards and drunkenness 327,21.

The

matter,

text

something

cause both o f the

damage

enlarged

to

which

these

one

would

the

doing

reason and

less

argument of

planted for

It

therefore

he gives us t o

exceeds

me vineyards —

the f i r e ,

by

is

which

confession

wrong

that

the

to

root

This

of

he

says

I

also,

I

ideas.

saying,

with which I stoked up the flames o f

Ί

more

With

since the being

is

this

I enlarged applies

through to

when

adds

understand t h a t ,

amounts

another

in calling

For

he

series

needful

of

wild behaviour.

wine.

subsequent

what

a

abnormal

is c l e a r

to

too

the

be

me houses

generally

vines

not

caused

1 built

planted [p328] me vineyards. or

arguments

mental f r e n z y and o f

to

my

adds

this

planting

'enlarged',

prepared

wood

pleasures,' or

Ί buried my mind deep, piling drunkenness on my intellect

I

else,

like a burial

mound.' 328,8.

I planted me vineyards — I was

the t a l e o f the

the derangement o f

dignity

of

decency

onlookers a s an o b j e c t loyal

sons

arrogant

his

and

occasion for 328,15.

full

unseemliness boorish

The

one

confession effects

extent

indulgence,

Noah, in which he t o o was stripped

of

was the

a

planting

and

pity and o f

thought spectacle

and

about

it

is

injury

nature

tinder to

planting

on the person. of

the world does not know that necessary,

by

such

chastened,

he

exposed

ridicule.

worthy

of

of

drunkenness

his

to

the

T o his more

pity,

but

to

the

was

an

laughter (see Gen 9,20-23).

catalogue o f the

by

says,

at once o f

not

for

youth,

the

vines

The text effects

encompasses includes

caused

in its

meaning in

once wine immoderately exceeds what

is

[p329]

deformity

the to

women, a poison inducing madness, sustenance f o r

wine.

great

Who

licentiousness,

by

a

means age,

to

dishonour

insanity,

selffor

destruction

68

to

Gregory o f

the

soul,

death

to

the

F r o m it c o m e s u n j u s t i f i e d tears,

unfounded

expectation

of

unawareness

understanding,

of

shameless

impracticable,

what

is

really

unseemly

indecency limbs,

nodding

due

to

of

shoulders,

the

neck-muscles.

329,13.

What

daughters?

What

threats,

be

feared,

the

the

(Gen

names

those

of

progeny

of

did

their

h a v e the same man both a s f a t h e r muddled

their

identity

exceeding moderation, not

drunkenness

by

which

They gave

the

support

itself

on

the wine

of

what

a

of

own c h i l d r e n ?

the

shaped

such

their

father

a

law?

myth

happening, of

what

the

the

he

weird

accursed boys

Who w a s it who

Was

into

with

How did t h e

and g r a n d f a t h e r ?

breaking

was

riddle,

mothers

relaxes

incest

and w a s ignorant

the

the

of

act

like

gait,

movement

by

from

fear,

mention

it

not

which c a u s e d t h i s unbelievable t r a g e d y ?

which s u r p a s s e s r e a l myths in i t s 330,1.

about

invented,

How

become t h e s i s t e r s

unreal,

jealousy,

topheavy

heinous

mind

Who

children?

shaky,

brought

Lot's

19,30-38)?

the

groundless

which c a n no longer

unlawful

distracted

for

virtue? senseless

unreasonable

uncontrolled

when he both committed t h e heinous a c t committed

from

impossible things; — not t o

flabbiness

caused

monstrous

intake,

t h e neck

when the

craving

head,

immoderate

the bending o f

the

the

lying,

to

e x c e s s i v e bonhomie, t h e promise o f the

estrangement

mirth, lamentation without r e a s o n ,

boasting,

the

Nyssa

history

wine, Was

[p330],

it

one

monstrosity?

wine

to drink

(Gen.

19,33.35),

it

says,

and thus, when his r e a s o n w a s expelled, he w a s seized by t h e wine

as

by some madness and l e f t

of

sense

by

drunkenness

at

to history this tragic the

moment

of

the

t a l e , being robbed

heinous deed.

0

women who wickedly brought out t h e wine with them f r o m t h e cellars!

0

the

for

their

father!

too

had

been

wicked How

destroyed

love-cup

much b e t t e r with

became the means t o such a 330,12.

Since

the

evils

they

poured it

from

an

evil

would h a v e been

everything

else

in

only

that

wine-bowl that

wine

before

day f r o m

wine

it

tragedy!

which a r i s e

in l i f e

publicizes his own c o n d i t i o n by c o n f e s s i o n - not

Sodomite

Sodom,

every

o f s u c h a kind and on s u c h a s c a l e , t h e one who without

too

if

those

he a c t u a l l y

says that

used wine,

but

that

are

compunction

he h a s done he a l s o

this

planned

Homily I I I o n

ways

of

making

vineyards,

the

he s a y s ,

would n o t need ( P s

supply

of

Ecclesiastes

such

stuff

69

abundant.

which the

one who h i m s e l f

128/127,3;

and s e e Ezek

I planted

became

fruitful

a

17,6), t h e s p i r i t u a l

f l o u r i s h i n g a n d a b u n d a n t , twining r o u n d i t s own kind with t h e its

life

produces

and

l e a v e s , with b e a u t y grapes of 331,1. the

wine

who

which and

Proverbs

is

(Prov

demand;

plants

these

things

learning,

and

glad

the

heart

working

his

own

land

28,19),

crop

from

with

of

most blessed

sickle

superfluous

Such

loves

own

(Ps

the

of

of

soul,

and

of

mellow

cultivates

and

according

to

the

principles

of

such

the

virtues,

and p r o f i t l e s s

waters

thought ideas

he p r e s s e s

Ecclus

words

of

husbandry

-

his

prunes

such

the

soul

with

away

his

a one will

h i s own g r a p e s

be

into

the

Eccl

2,5

of

is

is unknown

from

wealth,

gardens

it.

to

For

one

he

vegetable-plots

who

adds

and

vegetable-plot sat

which

in t h e

desire f o r

grows

one

Garden,

many g a r d e n s .

more

plants,

substantial

If

I

food,

myself

once

in a l o n g s i d e

comes

limits,

[p332]

money

lavished

outdoor pleasures.

then,

luxury,

on and

should

I should

the f o o d

the

earth

things

What

the

need

of

What u s e h a v e I f o r of

the

weak

be d i s t r a c t e d

necessity,

after

extravagant futilities, the

not

in

a

health?

towards

be w a s t i n g

appropriate to

indoor uses

not

these

gardens.

food

to

the

I kept my soul h e a l t h y , s o a s t o be able

plants, growing f o r luxury

the

looks

to

g a r d e n s h a s he who l o o k s t o t h e one G a r d e n ?

take

and

104/103,15

judicious

husbandry, a s

viticulture

what

adornments

to

t h e sweet

333,3

331,11.

I

in p l a c e

it were, with r e a s o n a n d pulls o u t

the r o o t s

the

in h i s

as

The luxury o f

If

branches

wisdom.

331,11 -

and

and adorned,

in h i s

makes

12,11;

suckers

cup o f

love,

conduct, [ p 3 3 U nurturing

who h o e s h i s life, a s

bastard

mind's

of

of

vine,

virtue.

One

40,20),

the tendrils

me vine

natural

illness.

and desire g o e s

spending a

my time

inside

man

turns

open

air

when

beyond

buildings,

his in

But

the

on

its and

attention

to

service

of

Gregory o f

70

332,4.

He

leafy,

and

has

to

trees

act

as

outside

as

he does

clothed

by

the

that

from

turns

his

of

glance;

and

leaves

in winter,

at

the

the

artificially an

and

each

vine entwining

giving

roof

trees;

by

ambiguous

the

always

of

the

among

can

of

leafy

things

things

and

luxuriate

the ground

the eye,

the

sees

their

evergreen

he

various

strike

year

before

be

that

surface

with

delight

to

so

so

wherever

he

dear

his

out

of

time, and the

again

all

crossing

impression

the

types

different in

of

species

appearance

to

season,

tree-climbing

seem t o be both kinds when they a r e a mixture o f

fruit with

and

is

plants,

with alien ones, and the smooth c o i l s o f

and

produced

and

of

is

and f l o w e r s

its s h o o t s

open,

gardeners

he

season

cultivated

in the

every side all kinds

heart,

against

deliberately

a

in the house,

skill

Nyssa

ivy

which each

taste,

are

other,

so

as

two d i f f e r e n t

to

ones.

All these things, and whatever else in h o r t i c u l t u r e a r t has invented by d i s t o r t i n g nature, was

sought

by

which the need t o maintain

undisciplined

makes c o n f e s s i o n tion t o every

of

desire,

his deeds

says,

vegetable-plots and gardens; tree

of

fruit,

by

using

»these,

l i f e did not require,

but

[p333]

who

came about for

this

so

in his

one

loving

atten-

the one who says, I planted

comprehensive

indicates that he has omitted nothing o f

the

expression

also

this kind.

333,4 - 334,3

Eccl

2,6

Garden pools 333,4.

Then a f t e r

water f r e e must

find

in the air

the luxury

indoors and out he does not

f r o m making a c o n t r i b u t i o n t o the pleasures, luxury

all

through

the

elements:

the trees,

F o r , t o make the sight o f

in the e a r t h

in the

the water

water

swimming

may bring

joy

to

through the

add interest

and the stream which f l o w s out in f l o w e r s ,

as

irrigation.

For

it

divides he says,

them a c o p s e producing

in all

those

who

directions

trees.

buildings,

are

of

is walled round,

so

washing

according of

sea.

t o the deception

may make the gardens

I made me p o o l s

a s though he

through the a r t i f i c i a l

the eyes, the ground becomes a lake a s the water that

leave even

to

water,

their

bodies,

more abundant the to

need

water

for from

Homily III on

333,15.

If

I had t h e spring o f

Ecclesiastes

t h e Garden -

71

that

is, t r a i n i n g in t h e

v i r t u e s t h r o u g h which t h e soul's dryness is moistened, I should despise earthly

waters,

transient. little

stream

whose

Surely from

it

pleasure

is

temporary

would be b e t t e r

the

divine

spring,

and

Cp3341 t o from

which

whose

tap the

for

nature ourselves

virtues

of

is a the

soul germinate and a r e w a t e r e d , so t h a t t h e g r o v e o f good h a b i t s may flourish

in our

souls, t h r o u g h our

g l o r y f o r ever and e v e r .

AMEN.

L o r d Jesus C h r i s t , t o

whom be t h e

The F o u r t h

The t e x t 2,7

of

Ecclesiastes

Homily

2,7-11

I g o t me s l a v e s a n d

slave-girls,

a n d h o m e b r e d s l a v e s were b o r n f o r and much property

me,

in c a t t l e a n d s h e e p b e c a m e mine,

a b o v e all who h a d b e e n b e f o r e me in J e r u s a l e m . 8

I gathered f o r

me b o t h s i l v e r a n d g o l d ,

the peculiar t r e a s u r e o f kings and o f I g o t men a n d women

singers,

and luxuries o f s o n s o f men a n d women 9

the countries;

man,

wine-pourers;

I w a s enlarged and 1 acquired

more

t h a n all t h o s e who h a d been b e f o r e me in J e r u s a l e m ; my wisdom s t o o d in me. 10

A n d all t h a t my e y e s I did n o t withold f r o m

wanted, them,

I did n o t keep my h e a r t f r o m every for

happiness,

my h e a r t r e j o i c e d in all my

labour,

a n d t h i s b e c a m e my p o r t i o n f r o m my I I

labour.

I l o o k e d a t all my d o i n g s , which my h a n d s did, a n d o n all my l a b o u r , which I l a b o u r e d t o a n d behold, all i s f u t i l i t y a n d c h o i c e o f a n d t h e r e i s n o a d v a n t a g e under t h e

do, spirit,

sun.

Homily 4 on

73

Ecclesiastes

334,4 - 338,22

Eccl. 2,7 The evils of

334,5.

We

argument. after

still The

another

activities

of

find

one

occasion

who gives

almost this

the

all

life

the

is

accused

example o f

of

human being t o slaves and me.

of

in the

of

But

matters

For

enumerated

think

himself he

the master

says,

of

power

own

think

himself

335,5.

will*,

the

for

I got

own

the

you

of

f r o m his

legislate

should be the owner o f

which gross

opulent and

as f o r

and

to

his

women,

through

pride,

own kind, is

that

all

IPs

God into so

he

regarding

for

language

transcends

what

a

I got me

This kind o f

that

as

to

doing

but

himself

as

subordinates?

me slaves and slave-girls. slavery,

were

we hear f r o m prophecy

dominion

men

nature

when his

What

nature

in competition

the human species.

Creator

of

arrogates

owner

his

man t o

and

slaves

and

something d i f f e r e n t

condemn

an

So, when someone [p335] turns the property o f

property

overstepping

-

his own kind?

the b o a s t ?

all

the

it

the

and homebred slaves were born

For

are

of

is such a

above

one

vines, and ripeness in vegetable-plots,

is raised up a s a challenge t o God.

his

what

the

relates

in pools and channelling them in gardens -

slave-girls,

119/118,911.

his doings

now he reaches a s

Pride.

Do you n o t i c e the enormity o f

things

controlling

things he has done, a s a result o f

the feeling

house, and an abundance o f

confession

account

is recognized.

arrogance

collecting waters

an

for

things through which the f u t i l i t y

a more serious indictment o f one

slave-owning

is f r e e

with

God,

do you mean?

You

and possesses overturning

The one made on the s p e c i f i c

free

his

law

terms that

he

the earth, and appointed t o government by the

— him you bring under the yoke o f

slavery, a s though defying

and fighting against the divine decree. 335,11.

You

have

your

rule

is

says

Let

them rule

forgotten

confined

to

over

the

control

to

you

and r a i s e

over

of

your

things

authority,

without

1,20).

yourself

and

reason.

winged c r e a t u r e s and f i s h e s and

things and creeping things (Gen, subject

limits

that

For

foui—footed

Why do you go beyond what

up against

the

very

it

species

is

which

is f r e e , counting your own kind on a level with f o u i — f o o t e d things and

Gregory o f

74

even f o o t l e s s t h i n g s ? the

word

through

subject,

cattle

beings h a v e

and

not

You have

the

subjected

prophecy,

oxen

and

Nyssa

and

sheep

been produced

all

in (Ps

from

things

the

text

8,7-8).

your

t o man, d e c l a r e s

it

lists

Surely

cattle?

the

things

[p3361 human

Surely

cows

have

not c o n c e i v e d human s t o c k ?

I r r a t i o n a l b e a s t s a r e t h e only s l a v e s

mankind.

things

fodder

But for

says (Ps

to

the

you

these

cattle,

and

104/103,14).

'slavery'

did you f i n d

What

price

did

put

r e c k o n t h e equivalent you get

for

man

our

in

likeness authority me? not

to

the

slaves

it t o

Raising

of

men,

in two

be enslaved t o

For

worth as

what

much a s

rationality?

How

price,

t h i s human many

did

God?

God

image

and rules

everything

God

(Rom slavery,

spontaneously

likeness the

on

whole

earth

1,26).

earth,

from

If

and

God,

let he

has

who

11,29).

For

his

God would

s i n c e he himself, us

to

gracious

not

gifts,

it

reduce

things be put up f o r is

bound

to

be

with

whole e a r t h

is w o r t h ?

1,26)?

they

worth,

If tell

me?

are

But

not

worth

giving

in

the

if

God d o e s

whole e a r t h

the p r o p e r t y o f

too.

priceless, you

So

what

were

t h e p r i c e he

who knew the n a t u r e o f

being is f o r

him,

human

not

how

sin,

enslave

earthly

the person

much do

we

sold

think

the

And how much all the things on t h e e a r t h (Gen

Though

you h a v e not f o u n d

of

s a l e ? [p3371 F o r

sold

are

when we had been enslaved t o

freedom.

ruler

tell

rather,

the

and all

the

the

says,

330,20.

shall

make

granted

or

God's?

too

did

buyer,

what is f r e e , who is he t h a t s e t s his own power a b o v e How

you

in

been

is his

therefore

us

is

To God alone belongs t h i s power;

himself.

recalled

(Gen

said,

me?

nature?

obols

selling t h e being shaped by

to

with

tell

How many s t a t e r s

over

of

and

it

itself,

God?

God,

irrevocable race

on

who is his s e l l e r ? even

account.

t h e likeness o f

own

of

for

and slave-girls.

in e x i s t e n c e

you

small

itself.

me s l a v e s

What

plants

you h a v e c a u s e d

and t o be t h e owner o f I got

of

B u t by dividing t h e human s p e c i e s

and 'ownership'

33ό,ό.

green

are

of

price

to

say

is the

is w o r t h ( M a t

mankind rightly s a i d t h a t

exchange

for

a

human

soul.

the whole

one

above

world,

even

so

16,26; Mk 8,36).

He

the whole world

was

Whenever

s a l e , t h e r e f o r e , nothing less t h a n t h e owner o f

is led into t h e sale-room.

them

a

human

the earth

Presumably, then, t h e p r o p e r t y belonging

to

Homily 4 on

him

is

sea, the

up f o r

and all

auction

that

vendor

too.

That

is in them.

accept,

75

Ecclesiastes

means

the

earth,

W h a t will the buyer

considering

how

much

islands,

the

p a y , and what

will

property

the

is

entailed

in

the

paper, and t h e w r i t t e n c o n t r a c t ,

and

deal? 337.13. the

But

counting

master o f if

has the scrap of

the

out

the

writing

somehow

were

seep

slavery?

obols of

eaten

in and o b l i t e r a t e

it,

what

have

you

to

—

not

life

the

over

you

Your

same

who

own

kind, him

origin

and

rages

the

and

of

same

terrors,

way?

food?

as

owner?

of

the

nor the

soul one

the

sickness

good

and

body

not

is

subject

death.

breathe?

they

the

have

one dust

not

alike

to

are

equal

you

something

the m a s t e r

and slave-girls,

all

extra,

of

Is

these tell

to

him.

there

any

Do

they

their

me,

there

their guts

ways, that

not

the

one

who

by

same?

judgment

therefore, you

sun

being

in

are

he added t h a t For

he

says,

For

what human

abundance

when he said, I got in f l o c k s o f

and much property

in

and sheep became mine, a s though b o t h c a t t l e and s l a v e s were t o his a u t h o r i t y

and

a human being, and s a y , I got me slaves

like herds o f g o a t s or pigs.

me slaves and slave-girls, came

in

death?

your

sorrows

Is

sustain of

as

alike

Do they not see t h e

arrangement

after

you

think y o u r s e l f

title

prevail

and d i s t r e s s ,

and

no

your

t h e m ? — a common Kingdom, and a common G e h e n n a ?

and c a t t l e

I see

same a n c e s t o r s ,

for

respect

their

nor

not

If

two

should

health,

who

merriment

a s they Do

Is

lost,

t o you f r o m t h e

Are

338.14.

water

in t h e s e things between the s l a v e and his o w n e r ? in the same a i r

consuming

title

is f r o m

over

delights,

in

a drop

beauty,

sufferings

— pains and p l e a s u r e s ,

not draw

if

the

were

g u a r a n t e e h a v e you o f

your

nor

ownership

difference

yourself

the c o n t r a c t

W h a t d o e s t h i s power c o n t r i b u t e t o you

longevity,

in v i r t u e .

of

sustain

thinking

If

the subordinate [p338] a c c r u i n g

superiority is

into

worms,

over

person?

you

What f o l l y ! by

o t h e r t h a n the mere t i t l e . a

deceived

God? away

what

superiority

of

image

t o an equal degree.

sheep cattle

subject

Gregory o f

76

Nyssa

338,23 - 343,9

Eccl 2,8 The uselessness of gold

338,23.

On top

the g r e a t e s t evils,

of

which is

very

words,

disturb

of

t h i s [p339] the

sins.

For

the love

of

I gathered

goes

he denounces himself money (I Tim 6,10).

for

the gold mingled

confession

me both

in the

silver

earth

even f u r t h e r

for

the

He s a y s t h i s and gold.

and poured out

allot

you

make the

only

the

e a r t h owe you, besides

fruits

overstep the bounds o f things

too

mine what

and

the

seeds

your a u t h o r i t y ?

have been granted lies underground,

to

did

What more did Did he not

food?

Why

Creator,

and dig it up and r e f i n e Mat 25,26;

Lk

do

that

you these

you

may

it with f i r e ,

and

19,21).

Perhaps, however, someone will think there is no o b j e c t i o n

gathering

these

riches

thus f o r

oneself

he

places

else, show me that

you by your

gather what you have not sown ( c f 339,12.

Or

all

in these

Why

its c r o p s ?

for

of

in t h o s e

in which it was put f r o m the beginning by i t s M a k e r ? the C r e a t o r

root

to

f r o m the mines

in the

to

earth.

But when t o this sentence is added the peculiar treasure of kings and of

the countries,

innocent gather

the

meaning o f

interpretation. an

abundance

For of

impose tribute, t o e x a c t

'gathering'

as

it

riches

is

from

no

longer

possible

for

countries

—

admits

of

an

power

to

means,

to

royal that

tithes, t o compel their s u b j e c t s t o pay

taxes

— j u s t so, he says, he has c o l l e c t e d silver and gold. 339,21.

But

whether

like this,

what will be the gain f o r us grant not

by

for the

or

to

know

the one Cp340] who gathers such s t u f f .

Let

argument's sake t h a t mna

or

by

the

everything turns t o gold f o r

otherwise,

it comes t o

drachma

or

by

like

those who love the

talent,

riches

but

that

L e t us suppose that

the

earth, the sand, the mountains, the plains, the valleys, everything,

has

suddenly

will

been

changed

l i f e give through these every

side

goods,

or

what of

an abundance who

lives

he

into

them together.

I should

this

things

now

sees

amidst

t h i s kind? so

much

all

in terms o f on a

the things sought of

stuff

after

small for

Thus, what gold

will

at

once.

What

happiness? scale,

If

which

of

more

he sees the

the body, will a c c r u e hope is there,

thereby

become

that

wise,

on

soul's from

someone

sagacious,

Homily 4 on

reflective, detached

learned,

a

and a l o o f

friend

77

Ecclesiastes

of

God,

f r o m all that

prudent,

pure,

passion-free,

d r a w s him down t o w a r d s

evil?

or,

alternatively, physically s t r o n g , pleasant to look at, extending life f o r many c e n t u r i e s , f r e e f r o m ageing, d i s e a s e and pain, and all the sought

for

in the life o f the f l e s h ?

unobservant

of

our

would

to

human beings,

come

everyone of

in v a s t

those

state

of

common

quantities

already

better

health,

so

would not

that

in our

soul, it is f a r

humanity if

as

only

on demand;

if

their

to

money

these

If,

living

were

not

therefore,

before

in a

at

many pitiful

hand

they

the abundance

no benefit

of

the same value a s all

of

in body or

in

scale

it.

would there be to to t a s t e and smell

so

things

more likely that when it is available on a small

What benefit

the t o u c h

wealth

argument [p341] o f f e r s

itself, which is inert to

that

were poured out

such

it will p r o v e u s e l e s s t o t h o s e who p o s s e s s 341,3.

think

servants

on living.

is s o a b s u r d or

even now one may see

endowed with

be able t o g o

gold p r o p o s e d

But nobody

things

i t s owner

in the

substance

and hearing, and which its r i v a l s ?

Let

feels

nobody

put

a s a n o b j e c t i o n the f o o d or clothing obtained by p u r c h a s e with gold. For

someone

useful

who

buys

in exchange

for

made bread

his f o o d ,

for

through

himself

bread

or

clothes

something

useless,

not such

gold.

But

with and

gold lives

gets

because

if a p e r s o n g a t h e r s

transactions

as

these,

something

what

he

this

joy

has stuff

does

he

have o f his m o n e y ? what p r a c t i c a l advice d o e s he get f r o m i t ?

what

training

in

what

comfort

for

stows

public

affairs?

the pains

of

it away, he s t a m p s

he even s w e a r s by

what the

prediction

body?

it with his

of

the

He g e t s

future?

it, he

seal, he r e f u s e s

it when disbelieved.

counts

it, he

it when asked,

T h a t is the b l e s s e d n e s s ,

that

is the o b j e c t o f endeavour, that is the benefit, t h a t is the extent the

happiness

—

to

provide

himself

with

the

means

of

of

committing

perjury! 341,18.

' B u t gold is a fine c o l o u r to look a t ' , he s a y s .

finer even t h a n f i r e ? than

the

rays

of

the

or more beautiful than the s t a r s ? sun?

Who

is

to

prevent

you

Surely

or brighter

from

these, that [p3421 you have t o provide p l e a s u r e s f o r the e y e s the fine

colour

of

gold?

'But

fire

goes

out,'

he s a y s ,

not

enjoying through

' a n d the

sun

78

Gregory o f

Nyssa

s e t s , and the beauty o f the bright display is not s u s t a i n e d ' .

Tell me,

what is the d i f f e r e n c e in the dark between gold and l e a d ? 342,5.

'But

we could not get

necklaces from

f i r e or the s t a r s , '

he

s a y s , ' a n d b r a c e l e t s and b u c k l e s and b e l t s and c o l l a r s and c r o w n s and things

like

that;

but

gold

does

make

needed

for

adornment.'

His

case

for

of

futility.

enthusiasm them:

the

height

the This

and

everything

substance is

what

has

else

taken

I would

his

say

to

What is the p u r p o s e o f the p e r s o n who d e c o r a t e s the hair with

gold,

or

fits

necklace of

to

these,

earrings

into

round the delicate

the b o d y ?

the

ears,

»neck

or

or

fastens

an

ornamental

wears gold on some other

part

He d i s p l a y s the gold wherever he happens t o have put

it on the body, but is not in any way changed into the gleam o f

the

gold himself.

anyone who l o o k s a t the g o l d - c l a d p e r s o n s e e s

the

way

the

gold

in

the

For same

as

if

it

happened

to

be

on

display

market, but Cp343] he s e e s the wearer j u s t a s he naturally 343,1.

in

is.

E v e n if the gold is well-made and shaped, and even if you s e t

in it s t o n e s which are green or f i e r y - b r i g h t , the p e r s o n d o e s not more f o r

any

t h a t a s s u m e the a p p e a r a n c e o f what is a t t a c h e d to him, but

if there is some blemish on his f a c e or if he is without some f e a t u r e —

an

lost,

or

a

deformity

remains

in

his

gleam

the gold;

of

eye

cheek

gouged

appearance,

and

if

out not

someone

pain, the s t u f f b r i n g s him no c o m f o r t

in at

happens

an

ugly

all

scar

concealed

t o be in some

of

the

bodily

2.8

usury

I f t h e r e f o r e something b r i n g s no benefit t o t h o s e who pursue

whether

relief

by

Eccl Against

it,

the

in his d i s t r e s s .

343,10 - 340,14

343,10.

—

in t e r m s

pains,

for

of

beauty

what

or

reason

of is

physical it

well-being

pursued?

and

or

of

the

what

is

the

affection of

t h o s e who have set their heart on the s t u f f , when they

come

aware

to

be

of

such

a

possession?

do

themselves b e c a u s e they have gained s o m e t h i n g ?

they If

congratulate

someone were

to

a s k them whether they would welcome the c h a n c e t o have their

nature

changed

among

into

it,

and

themselves

to

become

what

is

honoured

Homily 4 o n

them with s u c h a f f e c t i o n , transformed rational,

from

would they

humanity

intelligent,

or

into

able

to

not

think

that

on the s t u f f 344,1.

If,

curse

to

would c h o o s e therefore,

acquire

mindless

frenzy

so that

even t h o s e

for

also

the

which

one

being

far

someone

might

call

else's

the

what

words!

What

a

truth.

of

sour

(.tokos

marriage!

and said.

Increase

and

one from

what

what

sort

wickedness was is

living,

but

labour (Ps

in labour,

with

stuff,

and t o

miserliness.

The

and not

a kind

what

goal

is

is

(tokôn

Oiterally or

the

through

covert

evil

by

union,

a

which

It

(Gen

another kind

injustice, This

without getting

housebreaking

is

What

a

name f o r nature

robbery.

knows

them

new

marriage

pregnancy

he

which w i c k e d n e s s

one who a l w a y s

produced!

that

life is

the

toil

God

through

'child'

of

conceals

gave

he

and

the

says,

birth

and whose

his f o r t u n e ,

gold

I know

'child' [p345] with which gave b i r t h ,

their

increase

Behold,

and

into

might

is it p r o d u c e d ?

conceived

is t h a t

not,

parties!

1,22 and 28), s o t h a t the

of

to

and

misuse

living c a n be divided

was

or

murdering him,

invented between inanimate

only what

of

'children'»,

between

interest?

becomes

for

things,

bloodshed

difference

of

futility,

only t h e s e

a s I learn f r o m the p r o p h e t .

7,14/15).

I

passionately

would be

whose

a passer-by

1,27).

from

such childbirth,

be

longer

a s gold i s ?

f r o m which s u c h a 'child' is

multiply

but

in

an

(Gen

From

was

it

of

things,

female

children

-

the