Orations

XVII. Nor would it be right for us to pass over the manner of this eating either, for the Law does not do so, but carries its mystical labour even to this point in the literal enactment. Let us consume the Victim in haste, eating It with unleavened bread, with bitter herbs, and with our loins girded, and our shoes on our feet, and leaning on staves like old men; with haste, that we fall not into that fault which was forbidden to Lot by the commandment, that we look not around, nor stay in all that neighbourhood, but that we escape to the mountain, that we be not overtaken by the strange fire of Sodom, nor be congealed into a pillar of salt in consequence of our turning back to wickedness; for this is the result of delay. With bitter herbs, for a life according to the Will of God is bitter and arduous, especially to beginners, and higher than pleasures. For although the new yoke is easy and the burden light, as you are told, yet this is on account of the hope and the reward, which is far more abundant than the hardships of this life. If it were not so, who would not say that the Gospel is more full of toil and trouble than the enactments of the Law? For, while the Law prohibits only the completed acts of sin, we are condemned for the causes also, almost as if they were acts. The Law says, You shall not commit adultery; but you may not even desire, kindling passion by curious and earnest looks. You shall not kill, says the Law; but you are not even to return a blow, but on the contrary are to offer yourself to the smiter. How much more ascetic is the Gospel than the Law! You shall not forswear yourself is the Law; but you are not to swear at all, either a greater or a lesser oath, for an oath is the parent of perjury . You shall not join house to house, nor field to field, oppressing the poor; but you are to set aside willingly even your just possessions, and to be stripped for the poor, that without encumbrance you may take up the Cross and be enriched with the unseen riches.

XVIII. And let the loins of the unreasoning animals be unbound and loose, for they have not the gift of reason which can overcome pleasure (it is not needful to say that even they know the limit of natural movement). But let that part of your being which is the seat of passion, and which neighs, as Holy Scripture calls it, when sweeping away this shameful passion, be restrained by a girdle of continence, so that you may eat the Passover purely, having mortified your members which are upon the earth, and copying the girdle of John, the Hermit and Forerunner and great Herald of the Truth. Another girdle I know, the soldierly and manly one, I mean, from which the Euzoni of Syria and certain Monozoni take their name. And it is in respect of this too that God says in an oracle to Job, “Nay, but gird up your loins like a man, and give a manly answer.” With this also holy David boasts that he is girded with strength from God, and speaks of God Himself as clothed with strength and girded about with power— against the ungodly of course— though perhaps some may prefer to see in this a declaration of the abundance of His power, and, as it were, its restraint, just as also He clothes Himself with Light as with a garment. For who shall endure His unrestrained power and light? Do I enquire what there is common to the loins and to truth? What then is the meaning to St. Paul of the expression, “Stand, therefore, having your loins girt about with truth?” Is it perhaps that contemplation is to restrain concupiscence, and not to allow it to be carried in another direction? For that which is disposed to love in a particular direction will not have the same power towards other pleasures.

XIX. And as to shoes, let him who is about to touch the Holy Land which the feet of God have trodden, put them off, as Moses did upon the Mount, that he may bring there nothing dead; nothing to come between Man and God. So too if any disciple is sent to preach the Gospel, let him go in a spirit of philosophy and without excess, inasmuch as he must, besides being without money and without staff and with but one coat, also be barefooted, that the feet of those who preach the Gospel of Peace and every other good may appear beautiful. But he who would flee from Egypt and the things of Egypt must put on shoes for safety's sake, especially in regard to the scorpions and snakes in which Egypt so abounds, so as not to be injured by those which watch the heel which also we are bidden to tread under foot. And concerning the staff and the signification of it, my belief is as follows. There is one I know to lean upon, and another which belongs to Pastors and Teachers, and which corrects human sheep. Now the Law prescribes to you the staff to lean upon, that you may not break down in your mind when you hear of God's Blood, and His Passion, and His death; and that you may not be carried away to heresy in your defence of God; but without shame and without doubt may eat the Flesh and drink the Blood, if you are desirous of true life, neither disbelieving His words about His Flesh, nor offended at those about His Passion. Lean upon this, and stand firm and strong, in nothing shaken by the adversaries nor carried away by the plausibility of their arguments. Stand upon your High Place; in the Courts of Jerusalem place your feet; lean upon the Rock, that your steps in God be not shaken.

XX. What do you say? Thus it has pleased Him that you should come forth out of Egypt, the iron furnace; that you should leave behind the idolatry of that country, and be led by Moses and his lawgiving and martial rule. I give you a piece of advice which is not my own, or rather which is very much my own, if you consider the matter spiritually. Borrow from the Egyptians vessels of gold and silver; with these take your journey; supply yourself for the road with the goods of strangers, or rather with your own. There is money owing to you, the wages of your bondage and of your brickmaking; be clever on your side too in asking retribution; be an honest robber. You suffered wrong there while you were fighting with the clay (that is, this troublesome and filthy body) and wast building cities foreign and unsafe, whose memorial perishes with a cry. What then? Do you come out for nothing and without wages? But why will you leave to the Egyptians and to the powers of your adversaries that which they have gained by wickedness, and will spend with yet greater wickedness? It does not belong to them: they have ravished it, and have sacrilegiously taken it as plunder from Him who says, The silver is Mine and the gold is Mine, and I give it to whom I will. Yesterday it was theirs, for it was permitted to be so; today the Master takes it and gives it to you, that you may make a good and saving use of it. Let us make to ourselves friends of the Mammon of unrighteousness, that when we fail, they may receive us in the time of judgment.