О тех, которые во время кончиныне прилагают попечения о своем спасении,но пишут завещания и отдают приказы о том,над чем не имеют власти

Let us suppose that the reason for these proud people to forget what was useful for them during their lives was lack of fear, but why do they remain insensitive even after leaving here? During this event, the terrible persistence of those who demand the soul keeps her in awe, terrifies her with terrible sights, still urging her to accept a chaste and useful thought about her situation in the future, and the demons reproaching her for sin with threats draw her to sad and depressing places, so that the mere idea of terrible torture is enough for torment, and the conscience, accustomed to turn its gaze to sins committed, trembles at this torment that awaits her according to the dignity of her sins. Because of this, the body lies, watered with sweat, the streams pouring from it show internal languor; the visible serves as evidence of secret confusion. But even then, perhaps, their patrons, friends and relatives, at the sight of what they are leaving behind, seeking their already useless favor, deceive them with the hope of life. Or maybe they really recognize it as their duty, considering it a good deed, so that everything that, as they think, will not follow those who move there, is left as mentioned above as a good memory, which, however, is already useless for those punished. For to one who is in unbearable torment, what is the use of praise for mercies, when with these grateful appeals he cannot alleviate his tireless grief? But even this, even if it was not predestined, could have followed the one who would have left it to the poor, and would have brought great consolation to the one who brought it there with him, where it is impossible for the one who went there empty-handed to borrow a loan, receive it out of mercy, or otherwise acquire it from a benefactor. This, along with the unreasonable rich man, is also revealed by the five holy fools. He, burning in the flame, asked for drops on his tongue, but they asked for oil, which they did not bring and none of those who had it gave, since they could have had it with them, but did not. That is why Ecclesiastes gives advice, saying: “Send your bread to the face of the needy, for in the multitude of your days you will find it” (Eccl. 11:1); and the Apostle says: “Now is the time, imams, let us do good: in our time we will reap, not failing” (cf. Gal. 6:10, 9). And the Lord said: “Hide for yourselves treasure in Heaven” (Matthew 6:20). This is how it is advised to do this before the need has befallen, so that, out of ignorance of what is useful, someone will not suffer damage in future joy by going there without the necessities of life, not only remaining homeless there, but enduring great sorrow because he sees others enjoying themselves. For lack does not greatly sadden the one who is not irritated by the pleasure of others: in him the desire is, as it were, silent, because there is nothing from the outside to arouse a painful reminder, but when the feast is before one’s eyes and those feasting with healthy cups cheerfully greet each other, then lust produces terrible anxiety, by looking at pleasant foods and drinks, arousing desire and by the desire to taste them, causing very severe grief. When he considers that due to his recklessness it became impossible what was possible, and due to his own foolishness he is deprived of the pleasure that others have the power to allow themselves, then the grief will intensify, because repentance will be insufficient to correct the mistake and he will not find a way to open up the opportunity to take advantage of the opportunity to do well what was previously intended to be bad. You might be interested in: