Обличение пишущих завещания

And with what importance does their testament begin every time! “Oh, if only my life would be prolonged,” the will says, “and that I might own my property before it is given as a gift!” Having thus expressed that they do this reluctantly, before they show mercy, expressing a desire to live and own property, they make it clear that they are yielding to necessity, and not to arbitrariness; and, since their desire is unsuccessful, they transfer to whomever they had to, everything that they cannot take or keep for themselves, even if they wanted. “Oh, if only my life could be prolonged!” “Yes,” truth itself will rightly tell him. “Oh, if only your life could be prolonged, O man!” For while you have lived until now, what have you done that is useful for your life? Have you fed even one hungry person? Have you sheltered at least one homeless person? Have you freed anyone oppressed by debtors? Has anyone been delivered from the power of their masters who complains about the cruelty of severe slavery? Have you consoled anyone who fell into poverty from a rich state, easing for him, at least partially, the severity of poverty? You say you want your life to last, but why doesn’t anyone else say this about you? Without a doubt, many would say, if in the previous time you were kind and everyone was convinced that he would again find you the same as you were for him before. “Oh, that your life might be prolonged!” And for what? To give away your property to the poor? To do now what you haven’t done before? So that, finally, in proportion to each person’s needs, you can make up for his shortcomings with your excesses? This can be done to you even at your death, and many can be forced to pray for your repose; it is better to say, even if no one begins to pray and ask God for you, the very act will make you worthy of mercy before the Judge and, together with those who feed the hungry and the poor, will lead you to the prepared Kingdom. Or do you want to live so that, having acquired something else, although you yourself have enjoyed pleasures in luxury for a long time and much remains with you to your heirs, you can again own all this? Why, until now, have you owned poorly, with such wealth not easing anyone’s needs? And why do you call it yours what has been given for use in this life and for the general welfare of those in need? Where did you bring that which you call yours, but which is older than your existence in the world? Didn’t you bring this with you from some other place when you entered into life? Didn’t this also appear when you were born? Didn’t you come out of your mother’s womb, having this in your possession, so that, just as you were accustomed to talking about the body, you could also call this your own? Did you find something that was modern to you, use it and leave it? Why do you call yours what was before you and what after you is equally offered to everyone for power? This would be yours if you acquired it through alms. You would secure this for yourself if, when giving alms, you brought it into the Heavenly treasury. When death puts an end to your right to division, you are in vain as a distributor of that over which time, against your will, takes away your power. Therefore, hurry up and quickly pass through the few days of a short life, so as not to give an account in court for the many days of a long life. Why are you preparing yourself for long and severe torment, wanting to prolong your sinful life until old age, so that during your long stay here you will suffer great and prolonged torture? Then they write in the will: “It is desirable, and highly desirable for me” - and then they set out their orders, showing great generosity to their relatives in the division of what is no longer their property; and in that, perhaps, thought that they will remain alive, they assign a lot to their patrons and friends, and, having confirmed their decision to prevent forgery with a seal, they die with a distorted face. Just as those who are accustomed to assure about everything with solemnity falsely say that they are laughing at what is happening here, in reality they are horrified at the terrible and sad country that has suddenly opened up to them. For a sign of ridicule is a smile, and it would have to show up on the face of the dying if they laughed at what they left behind as something worthy of laughter. And now, like those who have taken bitter medicine, they wrinkle their faces from unpleasantness, for the soul, based on the disposition that it felt at the dangers that opened up there, formed distinctive features on its face and clearly expressed its innermost sadness with its visible appearance. Nature has made our face a mirror of the soul, shading on itself images similar to the dispositions that the soul arouses within itself, bringing its suffering to obvious signs. Thus, sorrow is revealed by a sad face, joy is recognized by a cheerful face, irritation is expressed by severity - and it is impossible to portray on the face any other form than that required by what the mind is occupied with. The trick soon becomes known to everyone, because hypocrisy cannot accurately represent the image of the truth and is not able, when one passion is possessed, to long express on its face what is characteristic of another passion. For although it intensifies to replace the distinctive features of one with the features of another, it still does not have the strength to maintain a feigned appearance for a long time, because the face quickly changes and takes on the image that the passion living inside gives it out of compassion. I think that the five virgins whom the Holy Scriptures called holy fools belong to this category. They had with them the lamps of virginity, but did not bring oil in vessels, which with its moisture usually feeds the lamp of the lamp; and for this they rightly received the name of holy fools, because, having succeeded in the difficult and almost impossible - in virginity, they neglected the small and extremely convenient, fought with the prevailing power of nature, curbed frantic lust, extinguished the burning flame of lust, subordinated the wisdom of the flesh to the law of the spirit, trampled unharmed the burning coals - reminders of the passion of lewdness, but remained insensitive in compassion for those in need, where no labor, no sweat, no fatigue was required, but one will without exhaustion of strength could bring the thought to fruition. They overcame passion, which was difficult to overcome and brought many into struggle, but they fell where the power of will alone would have easily accomplished what was supposed to be done, and the lightness of virginity was eclipsed by the darkness of covetousness. Therefore, they ran around the marketplaces in confusion, then looking for oil, when the sellers locked the doors. For what kind of purchase is there at the end of it, when there are no longer those who need anything and no one makes a profitable agreement with the one demanding the oil - because the trade is over and the sale of what is necessary to everyone has become impossible? If for the virgins so many labors of maintaining purity, since there was no alms, became useless, and they remained outside the bridal chamber, crying out in a plaintive voice: “Lord, Lord, open to us,” and heard that the groom inside, as if irritated, uttered an angry word: “Amen I say to you, we do not know you (Matthew 25:11, 12), where you are from,” then what, in fairness, is the word (and in what angry and stern voice will this utterance be heard by those who, in addition to unmercifulness, are possessed by thousands of other vices? Of course, this word spoken so menacingly to people of this kind: “Go... into eternal fire, prepared for the devil and his angel: for you are hungry, and you will not allow Me to eat” (cf. Matt. 25:41, 42). For virgins, confinement to the bridal chamber was sufficient punishment; this alone, that they were not together with the wise virgins, tormented them; The very thought was painful for them when they discussed what pleasure there was inside the palace. And these, along with the fact that they are deprived of all good consolation, will suffer inevitable and severe torment, punishable by extreme torment - on the one hand, torment in unquenchable fire, and on the other - the sorrow of repentance, which the bliss of others usually produces in those who had the opportunity to taste this bliss, but did not taste it due to their own negligence, and such sorrow torments the soul no less than external torment that tortures the body with fire. Oh, how much compassion has elevated the merciful! Oh, how much cruelty has humiliated the merciless! The former were brought into the Kingdom of Angels, the latter were cast down together with demons and the devil into fiery Gehenna. It is so useful to give to others, but it is so harmful not to share with anyone! And this is very fair, because the first is close to God’s love for mankind, while the second is not far from Satan’s envy. Whoever does not show pity to a fellow tribesman who is hungry, oppressed and oppressed by greedy moneylenders, has not he already entered into the state of demons and is not rightly condemned with them to common torment, having become an accomplice in the malice of those with whom he did not have a common nature? Thus, man, created in the image of God, is called both cattle, and beast, and reptiles, in an evil habit he was jealous of what he was not by nature, and from natural nobility passed into unnatural ignobility. Do you see, a man who is the same as you by birth, lying on the ground, in the middle of the market place, homeless, homeless, without a piece of bread, has neither underneath him, on the ground, under his withered sides, rags laid down, nor on top of a cover that protects from cold or heat, in the open air equally takes upon himself both the falling snow and the sun's rays, forced to reveal his secrets to everyone nature, cannot, due to long abstinence from eating, use his voice to express requests, but with a movement of his hand and a wave of barely moving eyebrows he explains his request with signs, from impoverishment he breathes heavily and barely catches his breath - you see and pass by, prompted to haste, perhaps by the time of eating, and the need you feel does not incline you to compassion, does not prompt you to condescend to the hungry your hunger, which through your grief, although not reaching such a need, teaches you about the suffering of others. Perhaps yesterday's intoxication has not passed away, the multitude of dishes that filled it have not evaporated in your insatiable belly, but you still belch out the stench, having justly acquired that one fruit from the previous pleasure, that you yourself feel the unpleasantness of the exhaled fumes, because the Creator gave such a device to the natural functions of our body that the smell coming out of the mouth is absorbed by the one closest to the lips - the sense of smell; and the person himself, before others, is filled with an unpleasant sensation from himself. And after many days of scarcity, hunger makes him uncontrollably rush to the food he encounters by chance, which must immediately be satisfied with one piece, because for a long time he has been weaned from abundant food and, due to the necessity of shortage, has gradually acquired the involuntary ability to limit himself to little. Moreover, you do not reason that for you he is Lazarus, you do not reason, because you have not yet been called to the court and do not see him in the bosom of the patriarch; however, you will see, don’t doubt it. For those who labor in the same way receive the same places as their inheritance, and those who indulge in the same iniquities are condemned to the same tortures. And you dishonor more than even the rich man. He allowed, at least, Lazarus to lie quietly, without driving him away from his doors, patiently he always had before his eyes the unpleasant appearance of a body covered with scabs and a stinking body, presenting a vile spectacle with incessant outflows of pus, which the dogs ran to lick greedily and made it difficult for the rich man who entered the house to pass, who never drove away either them or the one for whom they were gathering, crowding in the road. For if he had done this, like everything else, then this would have been written. since he did not act this way, it was kept silent about this to show that even in very vicious people there is a bright spark of natural nobility, shining with its own brilliance, and although the darkness of vicious habits overshadows it, it does not completely fade away. But your staff-bearers do not allow a man dressed in rags to even approach the gate, they do not give him a place to sit or lie down, considering the beggar a harbinger of a change for the worse and recognizing the voice asking for alms as an ominous omen. And what am I saying about Lazarus, belittling the dignity of a beggar? Christ said that He Himself comes in the person of the beggar and takes for Himself what is done to the beggar. For he says: “Because you have created only these... You have created for me” (cf. Matt. 25:40). And what does anyone expect who drives away and disgracefully sends away the beggar, and in his person, Christ Himself? Does he despise the rags that inappropriately cover the outside, and does not see the hidden scarlet, meaning that underneath it is the Tsar Himself? Laughs at the low value of clothes, but does not notice the dignity of the image? Does he take into account bodily impurity, and does not think about spiritual purity? Christ would not have said that He Himself was in the person of the beggar if He had not seen great inner dignity in the beggar. Yes, and you, if you saw that the king put on the clothes of a commoner, arranging something useful, and hid his dignity under a humble appearance, then you would use all your efforts and make every possible effort to make yourself known to him with gifts and many services, even if it would be necessary to sacrifice all your property to him and remain deprived of all property, knowing that mercy in need is rewarded with great reward over time. Why don’t you appease your Judge, who now wishes to accept gifts from you for benevolence to those in need, so that then he can judge you leniently, granting obvious salvation for a secret gift, like a prince who, out of lenience, is judged for money and clearly shows the judge what he hopes for? And the Lord is not a false witness to this, who says to both the one who prays and the giver of alms: “Do not sound the trumpet before you, as you are a hypocrite,” but do good in your cage, “and the Father who sees in secret will reward in reality” (cf. Matt. 6:2, 4), does not hide secret gifts in silence, but proclaims them to all creation and acknowledges that He Himself took what was received from the beggar, who was used as an intermediary, as a household and acquaintance. “Because you have created only these..., you have created for Me” (cf. Matt. 25:40), the Judge Himself openly said. And this is not done according to human law, but contrary to our prevailing order. In the present century, even a prince, when necessary, refuses a gift, foreseeing danger, because this is theft, and brings condemnation, and he who admits that he dared to do this becomes a criminal subject to punishment. With us, the judge is a slave, and the law is also a slave. And there the Judge judges with authority, like a Master, does not forbid Himself to cancel the punishment imposed for guilt, and confession of sin is wonderful, because confession is followed by forgiveness, not punishment, and the gift is not hidden from the Judge, because due to the superiority of the Throne, no one can slander the love of mankind, as if it was given unjustly, and recognize the thief’s acceptance of a gift, which is a benefit to both the beggar and the intermediary. to the one who gave it to the defendant, it was given so that one’s bodily needs would be satisfied, and the other’s mental deficiency would be corrected, and for his lack of mercy he would not be mercilessly condemned to endless torment. Or, of course, like a fictional fable, do you laugh at the threat of future judgment? But you will not laugh, having experienced it, although you will laugh now, hearing it. Then you will be met with punishment and a joyless torment will befall you, when the one who mourns his folly will not help himself in the least, seeing that what was foretold is true, and seeing that there is nowhere for him to think of help for himself, just like those who here on the whole earth applauded themselves that they have the power to enjoy unhindered, and said: “Let not... the flower of spring pass away: let us be crowned with thorn flowers... the wine of our dearest and Let us be filled with peace... let us leave everywhere a sign of joy” (cf. Wis. 2:7–9). Such are those who have suppressed the premonition of the future: they want to have in their power without restraint everything that suits their hearts, recklessly venturing into what presents itself to them, because they have no reason to restrain unjust aspirations. But after being brought from here to judgment, they will learn what a terrible responsibility there is for what was done here, they will see that the righteous beggar they offended has great boldness before the Judge, and with repentance they will begin another painful song. For, as it is said, “they say in themselves that they repent... this is what they have used in laughter and in the parable of reproach.” We, “foolish, his life imputed furiously and his death dishonorable: what is his lot imputed to the sons of God, and to the saints?” (cf. Wisdom 5:3–5). This is how the Divine Scripture presented them as speaking, thus admonishing and teaching their followers to have great concern for the poor as for the righteous. For it is necessary to make sure that those whom the Lord did not deign to recognize as equal in honor to Him are truly righteous, perhaps in order to bring the proud to shame and incline them to compassion when homogeneity did not incline them to mercy. “If,” says the Lord, “you do not have mercy on him by nature as one related to you, then serve Me according to his dignity.” Thus, by the venerability of his own person, he makes the humble beggar worthy, and encourages him to be zealous in charity, shown not to someone unknown and ignorant, but to a noble, worthy of respect, friend of Himself. Just as the pitiful appearance of the beggar does not prompt him to give quickly or makes it meager and commensurate with the condition of the recipient, so what is recognized by its appearance as worthy of respect evokes generous mercy, so that the inappropriate smallness of the gift does not offend what turns out to be worthy of attention. And all the Apostles, Prophets, righteous people, and most of all the Lord, carefully exhorting, command to do alms. Some say: “Break your bread for the hungry and bring the bloodless poor into your house: if you see a naked person, clothe him, and do not despise those of your tribe” (Isa. 58:7); others: “If we do good, let us not be cold; in our due season we will reap” (Gal. 6:9); one says: “Atone for your sins with alms” (Dan. 4:24); and the other: “The merciful poor gives back to God” (Proverbs 19:17); and the Lord said: “Make for yourselves friends from mammon of unrighteousness” (Luke 16:9); and again: “Blesseds of mercy: for these will be mercy” (Matthew 5:7). But they don’t care about alms, as if no one had said anything about it, and it falls into deep oblivion: perhaps because many consider themselves innocent of any sins and, as those who have succeeded in everything, having no need for mercy. But if this were true, then those who dream of sinlessness should be like God in love for mankind and show mercy to everyone in the human race, for whatever reason, who is in need, if not in the hope of reward, then out of the impulse of a good habit, because God, who does not need anything, for the sake of our benefit makes unrewarded care, out of natural mercy showing mercy to everyone who needs mercy, “his sun shining on the evil and the good, and rain on the righteous and the unrighteous” (cf. Matt. 5:45), and equally teaching that mercy should be shown without distinction to everyone, no matter what they are: evil or good. For one who needs charity must be satisfied with everything he needs, and not judged whether he has the right or not the right to receive it. Together with the righteous, the unjust, just as he uses the sun and the rains, is also rewarded with mercy from people, because even in the unrighteous, at their very creation, something Divine is instilled and thereby they teach them to show goodness similar to the Creator. But there is no uniformity in our life. Some are not content with worries about wealth, because of their great care about property they do not have time to sleep, according to the words of the one who said: “He who is full of the wealth of the earth does not let it sleep” (cf. Eccl. 5:11): he calculates income in every possible way, calculates monthly growth, uses the entire duration of the night so that, having omitted something from memory, he does not lose even a small benefit. Others do not have prosperity and necessities, being without food, they indulge in sleep with disdain for this, and it is a great gain for them to prolong the continuity of sleep, to remain insensitive to their poverty. Some have huge gilded houses standing empty, without people, serving as a vast abode for crows and owls, and perhaps destructive demons, while others do not have even three cubits of space for shelter. For some, silver is even used for dishonest needs, forged into heavy vessels intended for receiving urine and impurities of the belly, while others do not even have a clay shard in which to bring water to their lips in thirst. Some have their expensive clothes rotting due to barbaric madness, while others don’t even have rags to cover their shame. Some have a cramped table with food of all kinds, earthly, airy, and watery, for there is nothing that voluptuousness does not taste, spreading out all-enveloping nets everywhere, into which it draws those who live in the depths and near the ether itself and prepares from them abundant pleasure for the sensualists, while the pitiful belly despairs of the possibility of satiety, it turns out to be no longer sufficient to serve the insatiability of an unsatisfied desire, which in its uncontrollable desire is not stopped by the filling of the internal vessels, because the limit of the need is not the satisfaction of it, but the mere fact of not leaving anything prepared. Why, as the receiving vessels burst apart and cannot bear the weight of satiety, voluptuousness, despite all its abundance, remains unsatisfied, tormented by greed at the sight of what is left behind and complaining about the small volume of the belly, which is not capable of containing to the extent that it desires, and everything that it gapes greedily in an uncontrollable desire to absorb. But for others, the desire is limited to one piece, and they consider it partly a luxury to satisfy their needs, because satiety forces them to invent many new pleasures invented one after another, even without enjoying the usual pleasures for a short time, unless there are frequent and continuous changes in what delights, which, striking with their unusualness, attracts a desire that does not stop at anything and delights the taste with this or that quality; on the contrary, poverty convinces one to recognize one thing useful as one’s favorite, commanding one to fill the emptiness, and not to delight lust. Therefore, are there really any people who are so merciless that they passed by the sick, who were lying on the crossroads, and those who walked the streets, forced to approach other people’s doors without shame, and those who, out of habit of asking, were ashamed to announce the vicissitudes that had befallen them and decided to endure hunger in secret, but did not agree to appear familiar in a form inconsistent with their dignity, - and those who suffered mines and dungeons, burdened with chains, forced to cut stones, and those who, in coffins on rocky mountains, were exhausted in strength from epilepsy and some, assuming that their illness would arouse disgust, did not dare to enter cities and villages for fear that they would not take pity on them and would mark them with stones, keeping themselves from this weakness, while others, having no legs, in order to walk, and hands in order to crawl, all the houses remained silent, like tree trunks without branches, being deprived of the members necessary for any movement - can anyone, seeing both them from such misery transferred to peace, and himself, from such luxury transferred to torment, not say that the Lord’s judgment is righteous? And can it even occur to him to turn to the Judge with his prayer, when he himself was insensitive to the pleas of those in need, always treated them cruelly, and his very conscience, even before the Judge, condemns him of his former inhumanity? But this man who commits violence, robs, arbitrates, devours, hides, persecutes, imprisons, persecutes with slander, leads away, carries away, enslaves, disturbs the life of everyone everywhere, does not leave a single form of evil unimplemented, while power and strength allow him to do this, without a doubt, will plummet headlong to the very bottom of Tartarus, recognizing the conviction of so many sins as the most painful for himself. painful torture. Truly, this is a fitting end for those who used their power not for good, but for harm to their neighbors, left their acquisitions for others to enjoy a luxurious life, and acquired eternal torment for themselves. What foolishness! What nonsense! What does covetousness bring, other than joy, I won’t say, except the necessary need for those who want to relieve bodily infirmity to do something to please and lust? And for this, in the desire to possess everything, we go around the whole earth, we visit the Britons, Esperians, Moors, in the east we extend to Thebes and the country of the Indians, we bring from everywhere for our use things that serve luxury, we collect countless treasures for the procurement of goods, because partly with our own earthly products, and partly obtained from the market, we need to diversify the meal, to make it valuable. and abundant with everything that could fill the always open, cup-like mouth of the womb; and for many it is indeed always open and unfillable, if not because of the vastness of the vessel, then because of the insatiability of desire, always greedy and never satisfied lust, gaping to grab everything that sight shows. For this slander and arbitrariness, for this theft and robbery, for this one does violence to another, and to him again another, as arbitrariness increases in those who have a greater and greater degree of power, which leads to the fact that those who offend the weak now will soon suffer insult from the strongest, and invents seemingly shameless pretexts for theft, because it serves in covetous plans a skilled adviser, giving advice convincing of the imaginary plausibility of theft. So Jezebel, having heard that her husband Ahab desired the vineyard that belonged to Naboth, set herself up with such effort and cunning to rush towards the proposed theft, so that what she wanted would be obtained, and there would be no one to complain about the theft; Having slandered Naboth in blasphemy against God and the king, she put to death the owner of the vineyard and, when its owner disappeared, she took it for herself; and there was no one left to explain the offense to those who did not know the matter, when there was no one in the world who could cry out about it. But now people dare to commit even greater atrocities, having improved over time in the experience of doing offense and by skill having succeeded in this art. Children are deprived of their father's property during their lifetime, brothers are alienated from the inheritance after their brothers, wives after the death of their husbands, no matter how they cry out for lawlessness, are not heard and do not receive property. For in each of these violent acts, the imaginary justification for the harm caused is the example of royal gifts. The king, perhaps, rightfully could give to those asking what was left without an owner, for it was impossible for him to turn the property of some fairly into a gift to others, transferring to strangers what was due to the legitimate heirs, which should pass from the dead in order: succession by kinship law. But covetousness terribly manages to convince everyone, seduces kings with roundabout requests, takes plausible power over whomever it wants, rearranges it from top to bottom, and back from bottom to top, always becoming the cause of unbearable disasters for many. Therefore, many of those who were wronged by experience turned out to be shameless beggars, having lost significant property and having a need for the charity of others, they turned to describing their misfortunes, touchingly depicting suffering, proving their need with streams of tears and assuring that others, who have nothing, barely give them bread, saying that it is the custom of those asking for alms to invent such stories, to increase a lot for deception, to appropriate to themselves the nobility of which they don’t have to complain about the unprecedented loss of money, talk in detail about fictitious shipwrecks, compose whole stories about the attacks of robbers, about the escape of slaves who robbed them and left them in this indecent appearance, as shown by the poor and tear-worthy attire, and as a last resort to beg for themselves a significant alms - to add the following words: “The land, the estate, the estate have been taken from us; We have lost money, decent wages, domestic servants, we see no consolation for ourselves anywhere, they even laugh at us, the poor, thinking that what is being told about our misfortunes is a fable and a lie.” For indeed, what is told about previous well-being in an apparently and plausible manner is always suspected of being a lie: if someone speaks, as it seems, the truth, but does not have any evidence to support his words, his present situation does not in any way agree with his words. Therefore, such people are forced to endure the burden of poverty in silence, considering it untimely to reveal their situation to those who do not want to believe; their words are turned rather into an excuse for ridicule than for compassion. And some of them wander, changing their homelands one after another in the thought that what is still unknown to them may turn out to be convenient for the improvement of life; others remain in those places where they are caught in disaster, not daring to move, either due to weakness of strength, or because of the uncertainty of the future, preferring the present and experience, not without reason, to the doubtful whether it will be worse or better, and consoling themselves, at least, with the fact that, although as a result of the violence done to them they are deprived of all other property, they nevertheless have the unrestricted right to use the free elements and make of them the same use as they do and puffed up by their power, because they received this inalienable property from the Creator, so as not to fall into complete despondency, as having no power over any part of the whole creation. Therefore, wherever they want, they breathe this air, which is not forbidden to anyone, they draw from springs, rivers, lakes as much as they want, taking advantage of the abundant drink and washing themselves with complete freedom, if not in cities and villages (where water divided for irrigation may not be given to them as they do not have their own property), then in deserts and uncultivated places, enjoying without fear, in which They only want the least, and without seeing any obstacles from anyone. The radiance of the sun is received both with the eyes and with the whole body; and no one, even if he wanted, is able to stop the rays flowing out of him, preferring the rich over the poor to give more to the former than is enough for the latter due to his humility. For where there is something that is by nature allocated in parts, the rich take advantage of it, not allowing others to have the same thing that they themselves are trying to have. And what does not admit of division is given to everyone equally for common use, and in the possession of it one does not have any advantage over the other, because nature allocates it equally to everyone and does not give reasons for discord to those who want to have a lot. Who, by superior strength, having separated for himself a piece of air, like a piece of land or money, could retain this separated part, when the air is constantly pouring into all parts of creation? Who, like money or jewelry, hid the sunlight or the warmth of the sun in his own treasury, enjoying it alone when the night hid the sun underground or the clouds covered it while flowing across the sky? The water scooped up in vessels, although apparently divided into many parts, becoming the property of each of those scooping during the scooping itself, however, due to the abundance of the flow, its use makes it indisputable for many, like things that are not allocated, satisfying the desire for possession, because everyone who has reason, of course, recognizes it as unnecessary and in vain to try to appropriate for themselves what nature, as something common, gives to everyone; and just as he grants everyone equal rights to use, so he equally deprives everyone of the right to own and hide something that everyone can always use abundantly and conveniently, and that by this readiness to serve for the enjoyment of everyone, the desire for acquisition is rendered ineffective; because what is rarely found and acquired with difficulty irritates desire, forcing one to use effort so that it is not first taken by another, but what is despised does not arouse this desire for the very fact that there is always a lot of it. 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