About vanity and how parents should raise their children

The treatise “On vanity and how parents should raise children” (90 chapters) was written by St. John Chrysostom in Antioch at the end of 393 - beginning of 394. This work has considerable value as one of the earliest examples of Christian pedagogy. According to its content, the treatise can be divided into two parts. In the first part (chapters 1-15), the saint denounces the vices of luxury and vanity widespread in Antioch, stemming from the lack of moral education of youth, and shows where the true glory of man lies. In the second part (chapters 16-90) he seeks to protect young people from these vices, showing parents the right path to Christian upbringing of children. St. John shows how one must guard one’s feelings from worldly temptations, how to moderate anger and other unreasonable aspirations of the soul, and how to form an intellectual culture. If from childhood a love for virtues is imprinted in a child’s soul, then nothing can erase them. *The title of the work in Greek is Περ κενοδοξίας κα ὅπως δεῖ τοὺς ϒονέας ἀνατρέφειν τὰ τέκνα. *The title of the work in Latin is De inani gloria et de educandis liberis. 1. Has anyone done what I asked 1? Did he pray to God for us and for the entire body of the Church in order to extinguish the fire lit by vanity, dividing its unity into many parts and tearing apart love 2? For, like a beast that attacks a noble, gentle body that cannot defend itself, it dug in with its unclean teeth, poured in its poison and filled everything around with a strong stench: tearing off some, throwing them away, tearing others apart, and devouring others. And, if one could see with one’s eyes vanity and the Church, one would see a spectacle worthy of regret and much more painful than that which happens in stadiums: a body thrown to the ground, while it [vanity] stands above it, looking around, holding back the attackers, never retreating and fearing no one. Who will drive this beast away from us? It is the job of the Organizer of the battle, whom we implore, to send His Angels and, as if by some kind of bonds, to hold his insolent and shameless mouth, to lead him away in such a state. But then only the Organizer of the battle will do this, when we will not look for what was taken away again. If he sends, ordering this beast, which is terrible for us, to get away, we, after we have been saved and he is taken to his lair, still covered with thousands of wounds, get up, look for him again, knock and turn to him in order to get him out of there, he will no longer have mercy on us and will not spare us. “For who,” says Scripture, “will have mercy on a charmer who is bitten by a snake and on all those who approach the beasts?” (Sir.12:13). 2. What then? How can we get rid of this evil and evil demon? For this is truly a demon, albeit an attractive one. For if the demon were transformed into a hetera, put on a lot of gold and dressed in a luxurious dress, emitting the smell of many incense, a brilliant image of a woman would be obtained, hiding behind this splendor of beauty. If, in addition, she were at the age that most excites the souls of young men, in the very flower of youth, girded with a golden belt, displaying skillfully braided curls on her head, reminiscent of a Persian braid, 3 if she then wore a diadem, thus adding beauty to the nakedness of her hair, and on her neck she would have glittering gold and precious stones, if this demon, in the guise of a certain very young If a harlot stood up in a deserted place, near a brothel, and at the same time behaved very modestly, which of the passers-by would he not be able to seduce? And after that, bringing him into the house, he would take off all this beauty, revealing himself to be black, fire-breathing and wild, like a demon, he would take the unfortunate person who had fallen into his net out of his mind - rushing and taking possession of the soul, he would cloud his mind - this is what the vile spirit of vanity represents. What seems more beautiful than her, what is more desirable? But, when we see that this is a performance and an obsession, we will not be caught in the net and will not end up on the stage, for one could say about such a thing: “Honey flows from the lips of ... a harlot” (Prov. 5:3) 4, and the one who would say the same about vanity would not be mistaken. 3. For as is the fruit of Sodom, so is vanity: it also has a beautiful appearance and presents to those who see it the spectacle of a healthy fruit, but if you take such a pomegranate or apple in your hand, it immediately yields to your fingers; and as soon as the skin enveloping the fruit is torn, the inside immediately turns to dust and ashes 5 . This is also vanity: it is seen as something great and amazing, but when it is grabbed by our hands, it immediately turns our soul to dust. And that this is exactly what vanity is is clear from many examples. Well, do you want to start with the outer 6? 4. The theater is filled, and people sit from top to bottom, presenting a brilliant spectacle made up of so many faces that often both the upper gallery and its roof are covered with bodies, and it is impossible to see either bricks or stones, but human faces and bodies are everywhere. First of all, when the benefactor who had gathered them enters, they immediately rise up and make a sound as if coming from a single mouth, with one voice proclaiming him the guardian and patron of the entire city and stretching out their hands to him. Then, among other things, they compare it with the greatest river, likening the excess of charity to the abundance of the Nile waters and call it the Nile of benefits. Those who flatter him more, considering this comparison, that is, the comparison with the Nile, to be insignificant, leave the rivers and seas and turn to the ocean, saying that it is as abundant in benefits as it is in waters, in a word, they do not miss a single form of praise. The spectacle of vanity is brilliant, but remember the image of a girl in which we placed a demon, hanging gold jewelry on him and giving him age to hetaeras - and you will see that the difference from this image in vanity is small. 5. What happens after this? Having bowed to them and thus honored them, he himself sits down, glorified by all of them, each of whom prays to be what he is now, and then immediately die. After he had spent a lot on gold and silver, on horses, cloaks, youths, and so on, and had devastated his vast fortune, they saw him off again with numerous praises, but not in such quantity, for with the end of the performance everyone hurries home. Then follows a beautiful, costly and abundant feast, and great is the splendor of the day. In the evening the same entertainments are resumed, and so on for two or three days. When everything is devastated, even thousands of talents 7 of gold, then, finally, all that remains from this fame is dust, dust and ashes. 6. For when at home he counts the costs and realizes the enormity of the costs, then he begins to grieve. For until he got rid of passion, then, seized by ambition as a kind of intoxication, even if he spent himself, he would not be able to give himself an account of what the damage was for him. When, finding himself at home, at the home of this demon, he sees that time has passed, the connection is broken, and, turning to the theater, he finds it deserted and there is no one there who would give a voice, and the damage he feels consists not in obsession, but in the loss of money, then he notices ashes. 7. If, having spent beyond his strength, he is in need and, previously exalted, begins to ask in the middle of the square, then none of those who proclaimed him “patron” support him and do not even extend their hand to him; on the contrary, they also rejoice at what is happening. For even then, when they praised him, they were stung by envy and considered it a consolation from domestic troubles that, having thus become famous, he would subsequently be the most inglorious of all. So, when no one helps or lends a hand, what could be more pitiful than that? Doesn't this deserve tears? For what could be heavier than this? 8. Haven't you seen anyone who has suffered this? And if only they hadn’t extended their hands, but no, his former praisers showered him with accusations. “Why,” they say, “he was mad, why did he want fame? Why did you please harlots and actors?” Foolish man, weren't you surprised by this? Wasn't it you who praised it? Was it not you who brought him to this point with your applause and praise? Didn't you call it the Nile, the ocean? Didn't you spend the whole day praising him? Why did you suddenly change? And then, when you should have taken pity on him, you accuse him with special zeal for what you previously applauded. For even if we see him punished for what we accused him of, we will not be so stony as not to bow to compassion, but when we see him suffering because of what we praised him for, shouldn’t we have much more compassion for him? Now you are blaming, when he delighted you with the spectacle, and you spent the whole day there, leaving all your affairs, why didn’t you blame him? 9 . Do you see what the works of the devil are, what the fruits of vanity are! Have I not called them dust and ashes? I see that they are not only dust and ashes, but also smoke and fire, for not only do they not bring any benefit, but they also lead to disaster. For those they would be dust and ashes who spent a lot on them, but did not receive any fruit, but not for those who endured what I said above. 10. “How then,” they will say, “if thanks to these liturgies 8 they are revered by many and are the subject of admiration, is this a small fruit?” Very small, because this honor, which I just spoke about, is small, to be showered with ridicule, accusations and insults. What does this have to do with the revered? For it is not because of the liturgy that they are held in high esteem, but they are praised in anticipation that they will again spend money for the crowd. If this is the reason, then why are those who have lost everything blamed? Why do they not approach them, but despise them, calling them lost and worthless people? Do you see now that vanity is a kind of madness? 11. But let’s leave this example, which relates to one or two, and move on to another. Someone will say: “What do you think of those who spend their money wisely on city entertainment?” Tell me, please, what is the use of this? For they too have glory and praise that lasts only one day. And that this is the case is evidenced by the fact that if they [the townspeople] were given the opportunity to take either a third or a smaller part of them and not hear any noise, don’t you think that they would have chosen this a thousand times sooner. For those who commit thousands of shameful acts, chasing after one obol 9, what would they not do for the sake of so much wasted money. 12. Here I am addressing those of our believers who do not want to extend even a little to the needy and the necessary food to the needy Christ 10; and what they give to harlots, actors and dancers for one praise, these do not want to give for the endless Kingdom. 13. But let's move on to another type of vanity, which one? To the one that is characteristic of many, and not just one or two. For we rejoice when we are praised for something to which we have not the slightest connection. And the poor man does everything to wear beautiful cloaks for no other reason than to attract the attention of the crowd. And often the one who could serve himself buys a servant not out of necessity, but so that it does not seem that he, by taking care of himself, brings dishonor upon himself. Indeed, why, tell me, does one who has always served himself with his own hands now want to be served by the hands of another? Then, if he has money, he will buy himself silver dishes and a luxurious house. And none of this is necessary: ​​for if it were for the sake of need, most of the human race would perish and be destroyed. This is what I mean: there are necessary things and things without which no one can live - for example, what the earth brings is necessary, and if it does not bear fruit, no one can live; coverings of clothes, roofing and walls and shoes - all this is considered necessary, while everything else is considered superfluous. For if they were necessary and it would be impossible for a person to live without a servant, just as it is impossible to live without those mentioned, most people would perish, since the majority do not have servants. If it were necessary to use silver utensils and it was impossible to live without them, most people would also die, since many do not have silver. So, if someone were to say to those purchasing silver, “What do these objects mean to you? Tell me the reason for their appearance and what benefit they bring?” - they would not have found anything to give except the respect that they receive from most people: “I acquired them to be admired and not to be disdained, and again I hide them so that I will not be envied or threatened.” What could be worse than this nonsense? If you have them to be respected by many, show them to everyone; if you are afraid of envy, it is better not to purchase at all. 14. I'll tell you about another nonsense. Often some, deprived of what they need and exhausted by hunger, take care of such utensils. And if you ask them, they answer: “I have to maintain my dignity.” What dignity, man, this is not the dignity of man! For, if so, a great lack of dignity was revealed by the righteous Elijah and Elisha and John: since one of them had nothing but mantle 11, and he communicated with a widow who was herself poor, and led a beggarly life, coming to the door of this poor woman and uttering the words accepted from those asking for alms. This means that Elisha, who was fed by a poor woman, had no dignity either. Therefore, John did not have dignity either, having neither a cloak nor bread 13 . There is only one lack of dignity - in acquiring a lot, and this lack of dignity is great. For along with this property a person acquires the glory of idleness, stupidity, arrogance, vanity and cruelty. Virtue does not lie in wearing beautiful clothes, but in putting on good deeds. 15. And I see that many arouse admiration for themselves in this way: “So-and-so,” they say, “maintains his dignity - he has a richly furnished bed and a lot of bronze utensils, he owns a house.” “Why,” they will say, “do you blame such people before us, you should blame those who have more.” But I blame those in you even more, for if I do not spare those who have little, then all this applies even more so to those who have acquired a lot. Dignity is not in the splendor of the house, not in the jewels of the bedspreads, not in a luxurious bed, not in an ornate bed, not in a multitude of servants. For all this is outside of us and has no relation to us. What concerns us is decency, contempt for money, contempt for fame, mockery of the honors bestowed by the crowd, disdain for human affairs, love of poverty, the height of life that overcomes the boundaries of nature: this is dignity, this is glory, this is honor. The cause of all troubles is hidden at the beginning of life, and I will tell you how this happens. 16. As soon as the child is born, the father invents everything possible, not in order to order his life, but in order to decorate him and clothe him in gold jewelry and clothes. What are you doing, man? Please, wear it yourself, why are you raising a child who has not yet tasted this madness in it? Why are you putting a decoration around his neck? What is needed is a conscientious teacher who would instruct the child, not gold. And you let his hair go back, like a girl, making the boy effeminate and weakening his natural strength, from the very beginning turning him into a lover of excess and convincing him to strive for the unreasonable. Why are you organizing a powerful conspiracy against him, why are you forcing him to be captivated by the physical? “If a man lets his hair grow, it is a disgrace to him” (1 Cor. 11:14). This is contrary to nature, God did not allow this, this matter is prohibited and belongs to Hellenic 14 superstition. Many also decorate their ears with gold earrings. Girls who abstain from this are pleasing to heaven, but you spread this infection to the male sex. 17. Many, perhaps, will laugh at what was said as at insignificant things. These things are not insignificant, but, on the contrary, very significant. A girl who, in her mother's chambers, was accustomed to being carried away by women's jewelry, when she leaves her father's house, will be malicious and difficult for her husband and more demanding than tax collectors. I have already told you that if evil becomes an ineradicable effort, it is because no one cares about children, no one tells them about virginity, about prudence, about contempt for riches and glory, about what is proclaimed in Scripture. 18. So, if, starting from the first stages of childhood, children are deprived of teachers, what will they become? For if some, who were fed from the womb from birth and raised until old age, did not correct themselves, then the one who from the beginning of his life was accustomed to such things, what monstrous things he will not do! Now everyone makes every effort to teach their children crafts, sciences and eloquence, and no one cares about decorating their souls. 19. I will not cease to please you, to ask and beg you to take care of the instruction of your children first of all your affairs. For if you are afraid for your child, prove it by this, and you will not be left without reward. Listen to what Paul says: “If they continue in faith and love and holiness with prudence” (1 Timothy 2:15). And even if you know a thousand evils behind you, know that there is some consolation for you from your sins. Raise a fighter for Christ! I’m not talking about turning him away from marriage, sending him into the desert and preparing him to accept the monastic life, that’s not what I’m saying. I would like this too and would beg everyone to accept this title, but if it seems burdensome, I do not force it. Raise a fighter for Christ and teach him from childhood, who is in the world, to fear God. 20. If good teachings are imprinted on a soul that is not yet strong, no one will be able to blot them out when it hardens, just like what happens with a wax seal 15 . You have in him a creature that is still timid, trembling, afraid of a glance, a word, everything, anything: use your power over him for what you should. You will be the first to enjoy the good fruits if you have a good son, and then God. You work for yourself. 21. They say that pearls, if grabbed immediately, turn into water. When the one who takes them is experienced, he places this drop on his palm and in a circular motion carefully polishes it and makes it completely round. Once it has taken this form, it cannot be changed. For what is not solid is capable of any change, not yet having its final form - it is easily attracted to everything; The solid, having received the certainty of a certain state, does not easily leave it and pass into another. 22. So, let each of you - fathers and mothers - like artists who decorate images and statues with great care, take care of your amazing works. For painters, every day placing a picture in front of them, cover it with paints, striving for what they should. Stonemasons do the same, removing what is superfluous and adding what is missing. So you, like those who make statues, use all the time you have for this, making statues worthy of admiration for God: remove what is superfluous, and add what is missing and carefully observe them every day - what natural talent they have in order to multiply it, what shortcoming - in order to eliminate it. And with special care, drive away from them any reason for licentiousness, for the tendency to this is most harmful to the souls of young people. It is best, before he has time to experience this, teach him to be sober, to conquer sleep, to stay awake in prayer, to mark all his words and deeds with the sign of the Cross. 23. Consider yourself a king who has a city subordinate to you - the soul of a child, for the soul is truly a city 16. And just as in the city some steal, while others behave honestly, some work, and others do whatever comes to hand, so do reason and thoughts behave in the soul: some fight against criminals, like warriors in the city; others take care of everything that pertains to the body and the home, like citizens in cities; still others give orders, like city authorities. Some speak unbridledly, like libertines, while others speak seriously, like wise people. Some are pampered, like our women, others reason unreasonably, like children. Some are like slaves and follow orders, like servants, while others are noble, like freemen. 24. So we need laws to drive out the bad and support the good, and to prevent the bad from rebelling against the good. For just as if someone in a city establishes laws ensuring complete impunity for thieves, everything will be turned upside down, just as warriors, if they do not have enough courage, can endanger everything; and if everyone, leaving his own place, strives for another, then through selfishness he will destroy the prosperity - the same here. 25. So, the city is the soul of a child, a city recently founded and built, whose citizens are aliens who are not yet versed in anything. These are the easiest to put in proper order. For those brought up in bad society and those who grow old change with difficulty, although it is not impossible. For it is possible to change them, if they so desire, but those who are inexperienced in everything will easily accept your regulations. 26. So, establish laws for this city, laws that are harsh and strict for its citizens and protect them from violations: for there is no benefit in the law if punishment does not follow it. 27. Therefore, establish laws and carefully observe their observance, for for the whole earth we have legislation and a city we are now establishing. Its limits and gates will be the four senses, let the whole body be like a wall, and the entrances will be the eyes, tongue, hearing, smell, if you want, and sensation. For through these entrances the citizens of this city enter and exit, and through these entrances their thoughts are corrupted and their thoughts are corrected. 28. Let us therefore first go to that entrance which is the tongue, since it is the most animated, and first of all others let us erect in it doors and bars, not of wood or iron, but of gold. For the city that we build in this way is truly golden. After all, not just any person, but the King Himself will live in this city if we build it. And as our presentation moves forward, you will see where we will place the royal chambers. So, let us make doors and bars for him of gold, i.e. from the sayings of God, as the prophet says: “The word of God is sweeter than honey and drops of honeycomb ... to my mouth, more valuable than gold and ... many precious stones” (Ps. 19:11, 119:103). And we will teach them to be on our lips and in circulation all the time: not just occasionally and between times, but constantly. And not only the shell of the doors must be made of gold, but they themselves must be made gold and at the same time thick and dense, having precious stones on their outer surface instead of ordinary stones. Let the lock for these doors be the Cross of the Lord, made entirely of precious stones and placed in the middle of the doors as a base. When we make these thick golden doors and lock them, we will prepare worthy citizens. Which ones? Serious and pious speeches, which we will teach the child to do 17. We will also organize the complete expulsion of foreigners 18 so as not to mix any harmful rabble among these citizens: arrogant and abusive words, unreasonable and shameful speeches, vulgar and worldly - we will drive them all out. And let no one walk through these gates except the King alone. Let these gates be opened to him alone and to those who are with him, so that about them too one could say: “This is the gate of the Lord; the righteous will enter into them” (Ps. 118:20). And from Blessed Paul: “Let no corrupt word come out of your mouth, but only good word for instruction, giving grace to those who hear” (Eph. 4:29). Let words and holy hymns be thanksgiving to God: let them always talk about God and about heavenly philosophy 20. 29. How can we achieve this and where should we begin to educate them? Because we will carefully monitor what is happening to them, because a child can easily be attracted to such (behavior). Why? Since he does not fight with others for money and fame, he has no concern for his wife, children and home, since he is still in childhood. What, therefore, is his reason for arrogance and abuse? All his competition is with his peers. 30. Therefore, immediately establish a law: do not be arrogant over anyone, do not insult anyone, do not swear, do not be pugnacious. And if you see that the law is being broken, punish: sometimes with a stern look, sometimes with a caustic word, sometimes with a reproach, sometimes praise him and promise a reward. Do not overuse blows, so that he does not get used to this method of education - for if he gets used to the fact that he is constantly being brought up with this, he will learn to neglect it; and when he learns to despise this, then all is lost. But let him be afraid of beatings all the time, lest he be subjected to them; let them threaten him with a rod, but do not use it 21. And let the threats not get to the point, but at the same time, let it not be clear to him that everything will end in threats: for a threat is good when they believe that it will be carried out, but when the person who committed the offense understands the plan, he will neglect it. But let him think that he will be punished and not be punished, so that fear does not go out; let it (fear) remain, like a growing flame that burns all the thorns, like a wide and sharp hoe penetrating into the very depths. When you see that fear has benefited you, put it aside, for our nature needs calm. 31. Teach him to be friendly and humane. And if you see that he neglects his servant 22, do not ignore it, but punish the free one. For one who knows that it is not allowed to mock his own slave, much less will he scold and insult a free man and his equal in honor. Let his mouth be sewn shut against all slander. If you see him scolding someone, silence him and turn the conversation to his own misdeeds. 32. Convince the mother, the teacher, and the servant to talk to the child in this way, so that everyone together will be guardians and not allow any of these bad words to spew out of the child and from his mouth, i.e. from golden doors. 33. And don’t prove to me that this matter takes a lot of time. For if you take this seriously from the very beginning and threaten and assign such guards, two months will be enough both to correct everything and to give it the firmness of its natural state. 34. And thus these gates themselves will be worthy of the Lord, so that neither shameful, nor mocking, nor senseless things will be uttered, but only what befits the Lord. For if those who raise a carnal army on campaigns teach their children to shoot a bow, and wear military clothing, and mount a horse, and age is not an obstacle to this teaching, much more should those who fight for the things above be clothed in this royal robe. So let them learn to sing psalms to the glory of God, so as not to waste time on shameful songs and inappropriate stories. 35. So the gates themselves will be strengthened, and the citizens will be chosen, but the rest will be killed inside the city, like bees and drones, not allowing them to break out and buzz. 36. Let us now move on to the second gate. What kind? To those lying close to the first and having many similarities with them - I’m talking about hearing. For those have citizens who come from without, and no one enters by them, but these have those who enter from without, and no one comes out by them. So, there are many similarities between those and these: for if we do not allow any of the criminals and scoundrels to enter their threshold, they will cause a little trouble to the lips - for he who does not listen to bad and shameful things will not utter them; if they are open to everyone, they will cause a lot of harm and throw everyone inside into confusion. Perhaps these should be mentioned first and this entrance should be blocked first. 37. So, let the children not hear anything inappropriate either from the servants, or from the teacher, or from the wet nurses 23. But just as plants need care most of all when they are young, so do children: so let us take care of good nurses, so that the foundation of good is laid in them and from the very beginning they do not perceive anything bad. 38. Let them not hear the absurd tales of old women: “So-and-so loved so-and-so, the king’s son and youngest daughter did such-and-such.” Let them not hear any of this, but listen to something else, devoid of any evasiveness and told very simply. It is possible to achieve this. This can be achieved both from servant youths and from servants. But not from everyone, and let it not be allowed to communicate with all servants, but let, just as assistants to a sculptor are allocated, those who are allowed to participate in our craft will be chosen. In fact, if we were architects and were building a house for a ruler, not all the servants could simply be allowed into the construction; Now, when we are building a city and choosing citizens for the King of Heaven, can anyone be entrusted with this task? No, but only those of the servants who are suitable to participate in this, but if there are none, look for and hire a free, worthy husband and, first of all, entrust this work to him so that he will be your employee. 39. So let them not hear these stories. But when a child is resting from the labors of learning, and the soul willingly spends time listening to stories about the past, then talk to him, turning him away from all childishness, because you are raising a philosopher, a fighter and a citizen of heaven, talking to him and tell him: “In the beginning there were two children of one father, two brothers” 24. Then, after a pause, continue: “Coming from the same womb. One of them was senior, the other junior. One, the eldest, was a farmer, and the other, the younger, was a shepherd. And he led the flocks into the valleys and to the lakes.” Make your presentation pleasant, so that the child finds some pleasure in it, and it does not tire his soul. “The other one planted and sowed. And he decided to honor God. And the shepherd, taking the best of the flock, sacrificed it to God.” Isn’t it much better to talk about this than to talk about golden-fleeced rams and magic 25? Then attract his attention, for the story contains something, and do not introduce anything false, but follow the Scripture: “When he had offered the best to God, immediately fire came down from heaven and caught everything on the heavenly altar. The elder did not do this, but retreated from it: leaving the best for himself, he offered another to God. And God did not accept it, but turned away and left it lying on the ground - the same ones, the first, took it to himself. Just as it happens among those who own lands: the owner will honor one of those who bring it and accept it inside the house, while the other will be left standing outside - so it was here. What happened after this? The elder brother was saddened, considering himself dishonored and surpassed in honor, and was gloomy. God says to him: “Why are you upset? Didn’t you know what you were offering to God? Why did you insult Me? What are you dissatisfied with? Why did you sacrifice the remnants to Me?” If it seems that you need to use simpler language, say: “He, not having anything to say, fell silent, or rather became silent. Afterwards, seeing his younger brother, he said to him: “Let’s go out onto the plain.” And, capturing him by cunning, he killed him. And I thought that this would be hidden from God. God comes to him and says to him: “Where is your brother?” He answers: “I don’t know. I am not my brother’s keeper.” God says to him: “Behold, the blood of your brother is crying out to Me from the earth.” Let the mother sit nearby, while the child’s soul is formed by such stories, so that she, too, can help and praise what is being told. “So, what happened after that? God accepted that [brother] into Heaven, and after death he remains above.” Let the child hear about the resurrection in such stories. For if in myths they tell miracles (like “and he made her, as they say, a semi-deity”) and a child believes, not even knowing what a semi-deity is, but realizing that this is something more than what people have, and immediately upon hearing this, he is surprised, all the more will he be delighted when he hears about the resurrection and that his soul has gone to Heaven. “And He immediately took him to the top - this same murderer wandered everywhere, suffering misfortunes for many years, living in fear and trembling, and suffered many terrible things and was punished every day. He suffered not a simple, but an extraordinary punishment, for he heard from God that “you will be in fear and trembling on earth” 26 . The child does not know what this is, but you tell him: “Just as you, standing in front of the teacher and tormented by the expectation of punishment, tremble and fear, so he feared God everywhere.” 40. It’s enough for him to be told up to this point: tell it one evening at dinner. And let his mother tell him the same thing. Then, when he hears about this many times, ask him: “Tell me a story” - so that he can prove himself. And when he understands the story, then tell him about the benefits from it. For, although the soul knows that it accepts the story in order to bear the fruits of its improvement, nevertheless after this you also say: “You see what an evil gluttony is, what an evil it is fratricide, what an evil it is to think that you can rob God. For He sees everything, even what happens in secret.” And if you can plant this one rule in the soul of a child, you will not need a teacher, for this fear of God, better than any other fear, will present itself to the child and will shake his soul. 41. Not only this, but also lead him to church, taking him by the hand, and strive to bring him there especially when this very story is being read. And you see how he has fun, jumps and rejoices that he knows what everyone else does not know, that he anticipates, knows in advance and receives great benefit. And then this matter will be imprinted in memory for the future. 42. You can get other benefits from this story. Let him learn from you that there is no need to grieve when you suffer evil. For God showed this to the child himself from the very beginning, when he accepted the one who received bliss through death into Heaven. 43. When this story has become established in the child’s mind, tell him another, for example, again about two brothers, and say: “There were two other brothers, also an older and a younger. The eldest was a hunter, and the younger lived at home” 27. This story will give him more pleasure than the previous one, since there are many adventures in it, and they [the children] become more mature. “These two brothers were also twins. But after they were born, the mother fell in love with the younger one, and the father fell in love with the older one. The eldest spent most of his time in the fields, the younger in the house. And one day an old father says to the one he loved: “Child, since I have grown old, go and prepare some game for me - catch a roe deer or a hare, bring it and cook it, so that when I eat, I will bless you.” He didn’t say anything like that to the younger one. The mother, hearing that the father said this, calls the younger one and says to him: “Child, since your father ordered your brother to get him game, so that after eating, he would bless him, listen to me: go to the herd and, taking young and beautiful kids, bring it to me, and I will do what your father loves, and you will bring it to him, so that after eating, he will bless you. In his old age, my father began to see poorly. When the youngest brought the kids, the mother cooked them and, putting them on a dish, gave them to the child, and he brought them to his father. She put goat skins on him so that he would not be exposed, since his skin was smooth, and his older brother’s was hairy - so that he could hide and his father would not see, and so she sent him. The father, thinking that it was really the eldest, after eating, blessed him. Then, when the blessing is over, the eldest son comes and brings game. Seeing what happened, he [in despair] screamed and cried.” 44. Observing the good effect this produces and not telling the whole story to the end, you understand how much you can get out of it. First of all, children will feel fear and respect for their fathers, seeing how they fight for their father’s blessing, and would rather suffer a thousand blows than hear their parent’s curse. For if some myth captivates their soul so much that it is considered worthy of belief by them, then how can what actually happened not captivate them and fill them with great fear? Then it becomes clear from this that the belly must be neglected: for it must also be said that he received no benefit from being the firstborn and eldest, since due to the incontinence of the belly he sold the superiority of his firstborn 28 . 45. Then, when he has firmly grasped this, on some other evening ask him again: “Tell me the story of those two brothers.” And if he starts talking about Cain and Abel, stop him and say: “It’s not this one that I ask, but the one about the other two, where the father blessed.” And give him other instructions, but don’t name names yet. When he tells everything, add to this what follows and say: 46. “Listen to what happened after that. This one, like the previous one, sought to kill his brother and waited for the death of his father. The mother, finding out and being frightened, forced her son to run away” 29. Then follows a deep lesson that surpasses a child’s mind, but with due condescension it is possible to implant it in a child’s, still fragile mind, if you change the story, say, like this: “This brother came to a certain place, not having anyone with him - neither a slave, nor a breadwinner, nor a teacher, nor anyone else. Having come to this place, he prayed and said: “Lord, give me bread and clothing and save me. Then, having said this, he fell asleep out of sadness. And in a dream he saw a ladder from earth to heaven and the Angels of God ascending and descending, and God Himself standing at the top of it, and said: “Bless me.” And he blessed it and called it Israel" 30. 47. By the way, I remembered that another thought came to me now in connection with this name. Which one? By our very name we will instill in them the desire for virtue. So, let no one rush to give children the names of father and mother, and grandfather and great-grandfather, but call them by the names of the righteous, martyrs, bishops, and apostles. Let this also be an incentive for them (to virtue). Let one be called Peter, another John, and the third some other name of one of the saints. 48. And don't talk about Hellenic customs! It is a considerable shame and ridicule when some Hellenic customs are adopted in a Christian home: they light lamps and wait to see which one will go out and burn first, 31 and so on, which brings considerable misfortune to those who do such things. Don't consider it something small and insignificant. 49. So I encourage you to give your children the names of the righteous. It was once natural that children were named after their ancestors. For this was a consolation in their death, and the one who departed seemed to live thanks to the name. Now it's not like that. For we see that the righteous did not call their children this way: Abraham gave birth to Isaac, Jacob, and Moses did not receive names from their ancestors, and we do not see any of the righteous named in this way. What an example of virtue and an exhortation to it is the name here! For we find that there is no other reason for the renaming here than to serve as a reminder of virtue. “And you,” he says, “will be called Cephas, which means stone” (Matthew 16:17–18). Why? Because he confessed Me. “And you will call yourself Abraham.” Why? “For you will be the father of nations” (Gen. 17:4–5). And Israel, because he saw God 32. So we too will lay the foundation for caring for children and begin their upbringing. 50. But, as I said, “he saw a ladder stretched into the sky and reaching there” 33. So let the name of the saints enter into homes through the name of children, so that it will educate not only the child, but also the father, when he thinks that he is the father of John, Elijah, and Jacob. For if it is given with blessing and with respect for the departed, and we strive more for kinship with the righteous than with our ancestors, it can bring a lot of benefit to both us and our children. And if this is not enough, still do not consider it insignificant, since this is the key to future success. 51. But, as I said, let’s return again to the continuation of the story: “I saw a ladder firmly established, and asked for a blessing; and God blessed him, he went to his relatives and tended the flocks.” Tell me other things: about the bride and about the return 34, and this will be of much use to him. He will learn a lot: he will be brought up to trust in God, being of noble birth - not to neglect anyone, not to be ashamed of a simple way of life, to endure adversity courageously, and others. 52. Tell him more scary stories when he grows up. For when the mind is not yet strong, one should not impose such a burden so as not to shake it. When he is 15 years old or older, let him hear about Gehenna; Moreover, when he is 18 years old or younger, let him hear about the flood, about what happened to the inhabitants of Sodom and Egypt 35 - everything that is full of punishments must be told in great detail. When he is even older, let him hear about the New Testament, about grace and about Gehenna. Protect his ears with all these and a thousand other stories, taking examples from home life. 53. If anyone tells something false, do not allow him, as I said, to approach such people. If you see a slave saying something indecent in his presence, punish him immediately and be a strict and severe judge of the offense. If you see a girl (but it is better not to approach girls, so as not to get burned by fire, unless it is an old woman who has nothing that can captivate a young man) - let him avoid young people more than fire. So he will not say anything inappropriate if he does not hear anything inappropriate and is brought up in these rules. 54. Do you want us to move on to the other gate - the one from the sense of smell? And they let in a lot of harmful things if they are not blocked - for example, aromas and incense. Nothing loosens and relaxes the soul more than the pleasure of a fragrance. “Why,” they will say, “should we rejoice in unclean things?” I don’t say this to either one or the other. Let no one touch the incense, because as soon as the brain senses it, everything blossoms. For from this the passion for pleasure is ignited and intentions for many evil deeds are born. Block off these gates too, since their purpose is to inhale the air, and not to revel in the fragrance. Perhaps some will laugh at us as if we are busy with trifles when we talk about this method of management. This is not a trifle, but the foundation, education and ordering of the entire universe, if 36 is observed. 55. There are other gates, more beautiful than these, but difficult to guard - the gates of the eyes, since thanks to them the soul opens to heaven and has beauty 37. She has many palaces: not only when she looks, but also when she herself is contemplated, if she is well sculpted. 56. It is necessary here, therefore, to observe strict laws: the first is to never send a child to the theater, so that he does not receive the infection entirely - both through hearing and through the eyes. And let the educator watch this most of all in the market squares, when it happens to walk along narrow passages 38, and let him convince them that they never learn this evil. 57. Much needs to be thought out so that he [the child] does not perceive her when he is exposed to glances, and greatly reduce his beauty by cutting his hair on top so as to give him a more serious look. If he is indignant because he is being deprived of beauty, let him first learn that this is the greatest beauty. 58. In order not to supervise oneself, the mentioned stories about the sons of God who fell with the daughters of men 39 , about the inhabitants of Sodom 40 , about Gehenna and all other similar things will serve as sufficient protection from this. 59. Here both the teacher and the servant must make especially great efforts. Show him other beauty and raise his eyes there: for example, the sky, the sun, the stars, earthly flowers, meadows, the beauty of books, let him enjoy the sight of all this. There are many other things that are not harmful. 60. For it is difficult to guard these gates when there is fire within and, so to speak, natural attraction. Let him learn Divine chants 41. For if he is not stimulated inside, he will not have the desire to look outside. Let him not wash with women, for there is evil in this habit; let him not be sent to a crowd of women at all. 61. Let him constantly listen to everything about Joseph 42, let him generally study what pertains to the Kingdom of Heaven, what reward awaits those who are abstinent. Promise to bring him a beautiful bride and make him your heir. Threaten everyone if you see the opposite, and tell him: “We will not find you a virtuous wife, child, if you do not show caution and increase your virtue, and if you are abstinent, I will quickly marry you.” 62. If he is especially trained not to speak obscenely, he will have the required modesty from the very beginning. Talk to him about the beauty of the soul. Give him a high idea of ​​women. Say that it is common for a slave to be neglected by a slave and that a young man is especially in need of labor. The one who speaks indecently becomes obvious, but the one who looks inappropriately from the side is invisible, since the gaze is instantaneous. Maybe he, being among many people, can seduce the one he desires with his gaze. Therefore, let him have no contact with women: let him not see any women except his mother. Don’t give him money, let him not learn anything shameful, let him despise effeminacy and everything like it. 63. There are other gates, not similar to those, but passing throughout the body, which we call sensation and consider closed; when they are open, they let everything in. We will not allow him to touch either soft clothes or bodies. Let us make them [the gates] solid. After all, we are raising a fighter, let’s think about it! So, let him not use soft bedding and clothing. And let this be our rule. 64. Let us move and, having entered the city, establish laws and give orders, if everything is in order with the gates. First of all, let us examine the houses and treasuries of the citizens, where the hot-tempered and dissolute reside. For the seat and dwelling place of the will 43 is considered to be the chest and the heart located in the chest, the passions 44 are the liver, and the mind is the brain. The first part of the soul has virtue and vice: virtue is restraint and meekness, while vice is insolence and cruelty; for the second it is the same: virtue is abstinence, vice is unbridledness, while for reason, virtue is wisdom, vice is unreason. So, let us make sure that virtues are born in these places and give birth to appropriate citizens - not vicious citizens, since these passions are a kind of mothers of thoughts. 66. So, let's move on to the power part - to the will. We should neither completely cut it off from young people, nor allow it to manifest itself in all cases: but let us educate them from an early age to endure it when they themselves are exposed to injustice, and if they see someone offended, then bravely come to the rescue and properly protect the tortured. How to achieve this? If they practice on their servants, enduring neglect on their part and not scolding in case of disobedience, but, on the contrary, carefully examining their own offenses committed against others. All this is managed by the father, who does not allow non-compliance with the laws and strictly punishes it; for those who correct himself, he is meek, affectionate and gives many rewards to the children. For this is how God rules the universe—the fear of Gehenna and the news of the Kingdom. We will do the same with our children. 68. Let many stand before him in order to irritate him and train him so that he can restrain his temper in relation to his family. And just as in the palaestra 45, before competitions, athletes train with those who are close to them, so that, having perfected themselves on them, they become invincible to their rivals, so let a child be brought up in the home. And let the father or brother often be the one from whom they especially get it, so that everyone strives, first of all, for his victory [over themselves]; or let someone defend himself and confront him in order to give him the opportunity to practice this. Likewise, let the servants constantly irritate him with or without reason, in order to teach him to restrain his passions under all circumstances. For if the father is annoying, then what is serious about it: after all, the very name of the father does not allow the soul to be indignant. But let his peers do this - slaves and free, so that with them he learns meekness. 69. There is something else, too, what? When he gets angry, remind him of his own shortcomings: how he will scold the slave, if he himself has not done anything wrong, and what he would be like in this case. And if you see him beating a slave, punish him; punish, and if you see him scolding. Let him be neither effeminate nor wild, but courageous and meek. For he will often need the help of anger, for example, if he himself has children or becomes a master over slaves. Anger is useful everywhere and only harmful there, where we defend ourselves. Therefore, Paul himself never used this, except in defense of the offended. And Moses, seeing his offended brother, took advantage of his anger and very nobly, being at the same time more humble than all the people; he himself, when he was offended, did not defend himself, but fled 46. Let him listen to stories about this too, since when we were still decorating the gates, we needed those simpler stories, but now, when we go inside and educate citizens, the time has come for these more sublime [stories]. Let him have one rule: when offended or suffering evil, never defend yourself and never leave without help another who is subjected to this. 70. The father himself will become much better while teaching this, and he will educate himself for no other reason than so as not to corrupt him by his own example; in doing so he will surpass himself. Let him [the child] learn to be neglected and contemptuous. Let him not demand anything from slaves, as is typical for free people, but let him serve himself in most cases. Let a servant serve him only in those things that he cannot serve himself: just as, for example, it is impossible for a free person to do the kitchen, for he should not, having abandoned the labors befitting a free person, indulge in these concerns. If he needs to wash his feet, let the slave never do it, but only himself. This makes the free man beloved by the servants and pleasant to them. And let no one put on clothes for him and let him not use the services of another in the bathhouse, but let him do everything for himself: this will make him strong, and modest, and pleasant to others. 71. Teach him also what is natural, what is characteristic of a slave and what is characteristic of a free man. Tell him: “Child, there were no slaves in ancient times among our ancestors, but crime gave birth to slavery. For when anyone was arrogant towards his father, his punishment was that he became a slave to his brothers 47 . Take care now that you do not become a slave of slaves. If you are angry like them and do the same things and are in no way superior to them in terms of virtue, you will not have any greater dignity compared to them. So, strive to become their master, not as a master, but so that, being free, you do not end up as their slave. Don’t you see how many fathers deprived their children of their inheritance, and how many slaves were included in the number of heirs 48 . Make sure that this does not happen to you: this is not what I want and this is not what I pray for - but both depend on you.” 72. So tame his anger by ordering how to communicate with servants with brothers and teaching him what relates to nature. Tell him the words of Job: “Have I neglected the rights of my servant or maidservant who are suing me: what will I do when the Lord sees my deeds and if He investigates them, what will I answer Him? Wasn't I in the womb just like them? We were in one womb” (Job 31:13–15). “Have not my servants often said, Whoever gives us some of his meat, we will be satisfied? I was very kind to them” (Job 31:31–32). 73. Or does it just seem to you that Paul forbids those who do not know how to manage their own home to lead the Church 49? So, tell him: “If you see that a servant has lost his style 50 or broken a reed pen, do not be angry and do not scold, but be compassionate and merciful” - starting with small things, he will then be able to endure more serious losses: when the leather case of a tablet [for writing] is lost, or a copper chain. For children can hardly bear such losses and would rather give up their souls than leave this loss unpunished. So let their anger be pacified at this time. After all, you know well that the one who is calm and meek in these circumstances, having become an adult, easily endures any loss. Therefore, when he has a tablet made of good wood, clean and without stains, with copper chains in it, and styles shining like silver, and other children's accessories, and a servant loses them or spoils them, and he is not angry, then this is evidence of great wisdom. And don’t buy him what he lost right away just to extinguish his passion, but when you see that he no longer asks or worries, then save him from the difficulty. 74. This is not nothing, we are talking about the structure of the universe 51! Raise him in such a way that he gives preference to his younger brother, if he has one, and if not, then to the servant - since this also relates to great wisdom. 75. By this, tame his anger so that good thoughts grow in him, because when he is not upset by anything, endures a loss, does not need a servant, is not indignant when he sees that honor is being shown to another, that is what still remains from which one can become angry. 76. Time now to move on to passion 52 . It seems that abstinence is double here, and the danger is double: not to become an object of debauchery and not to corrupt girls. According to doctors, children are especially susceptible to this passion, starting from the age of 15. What to do, how to tie this beast? What kind of rein should I put on him? I don’t know any other than Gehenna. 77. So, first remove him from hearing and seeing obscenities, and let a free child not go to the theater. If he strives for the pleasures that are hidden there, then we will show him peers who refrain from this (if we find such) so that his desire to imitate them is restrained. After all, nothing corrects bad inclinations more than the desire for competition. And we will act this way in all cases, because he is highly inclined to competition: it is stronger than fear, promises and everything else. 78. Then we’ll come up with other, harmless pleasures for him. Let's take him to the holy men 53. Let's give it a rest. Let us give him many gifts to keep his soul from disgrace. And instead of those spectacles, offer him entertaining stories, meadows, wonderful buildings. After this, cast down those spectacles (theater) in his eyes, saying to him: “Child, these performances of naked women speaking obscenities are not for the free. Promise not to hear or say anything obscene, and you can go there, but you can’t help but hear nothing shameful there. What is happening there is unworthy of your eyes.” At the same time, we will kiss him, having said this, and hug him with our arms, and press him to ourselves to show him our love. With all this we will calm him down. 79. What then? I have already said: let no girl ever approach him or serve him, unless she is a servant of advanced years, an elderly woman. And let him talk about the Kingdom of Heaven and about those who are famous for their abstinence, both outsiders 54 and ours, we will constantly occupy his ear with this. If we have abstinent slaves, let them also serve as an example; for it is inappropriate for a slave to be abstinent, but a free man to be inferior to him. There is another medicine. Which one? Let him learn to fast, if not constantly, then at least twice a week - on Wednesday and Friday. And let him go to church. Let his father, taking him with him in the evening, when the theatrical performances are over, show him those who come out of there, and laugh at the old men who turned out to be more reckless than the young men, and at the young men who are burning with this passion. Let him ask the child: “What benefit did they all receive? Nothing but disgrace, disgrace and reproach.” Abstinence is greatly promoted when one withdraws from everything that one sees and hears there [in the theatre]. 80. There is another thing: let him learn to pray with all diligence and contrition. And don’t tell me that the child cannot perceive this in any way. For we see many such examples among the ancients, such as Daniel and Joseph. Don’t tell me that Joseph was 17 years old, but think about how he attracted his father to him more than his older brothers 55 . Wasn't Jacob the youngest? What about Jeremiah 56? Wasn't Daniel 57 twelve years old? And Solomon, wasn’t he twelve years old when he said that wonderful prayer 58; And Samuel, didn’t he educate his teacher while he was still young 59? So, let us not despair, for those who are immature in soul and not in age do not accept this. Let him be brought up to pray with great contrition and at night, as far as possible for him, to remain awake (in prayer) and in general let the image of a holy man be imprinted in the child. For the one who does not strive to swear, does not respond with injustice to injustice, does not scold, does not hate, fasts and prays, receives from all this a considerable incentive to abstinence. 81. And if you destined him for worldly life, then quickly bring him a bride, without waiting until he is in the army or engaged in public affairs: first arrange his soul and then take care of his external reputation. Do you consider it a small thing for a virgin to unite in marriage with a virgin? This means a lot for the continence of a girl, not only a boy. Isn’t it in this case that love in particular will be pure? The One who is greater than all - God - will not then be especially merciful and fulfill this marriage with a thousand blessings when they are united according to the way He commanded. And thanks to this, love will always be in his memory, and if he is held by this passion, he will laugh at every other woman. 82. When you praise the girl - her beauty and modesty, and everything else, then add: “Having learned that you live dissolutely, she does not want to enter into a relationship with you,” so that he, as someone in extreme danger, would become especially attentive to himself. For, if the one who became a victim of the saint’s deception was persuaded by love for his bride to serve for 7 additional years, in general for 14 years 60, all the more so does this apply to us. Say: “All the bride’s relatives: father, mother, servants, neighbors, and friends are concerned with you and your behavior and tell her everything.” Bind him with these bonds, bonds that promote continence. And even if he cannot get married in his early youth, let him still have a bride from the very beginning, and he will strive to look good - this can save him from everything. 83. There is another way to maintain abstinence: let him constantly watch the one who stands at the head of the church, and let him receive many praises from him, and let the father be proud of this in front of everyone who hears. Let the girls be embarrassed when they see him. In general, stories, fear of his father, promises, reward from God, and all the benefits enjoyed by those who have self-control - all this will put him out of danger. 84. Let him add to this the respect he will gain in the army and in public service. In addition, let there always be a contemptuous word for licentiousness, and for temperance - many praises. All this is enough to support the soul of a child. In this way we will instill in him serious thoughts. 85. There is also another thing: we move on to what is most important, on which everything is based. What is this? I mean the mind 61. It takes a lot of work to make him understandable and drive out all foolishness. For this is especially the greatest and most amazing part of wisdom: to know what pertains to God, about everything that is there - about Gehenna, about the Kingdom: “The beginning of wisdom is the fear of the Lord” (Proverbs 1:7). 86. So, let us establish and develop such reasoning in him so that he understands human affairs: what wealth, fame, power mean, and so that he knows how to neglect them and strive for the highest. And let us imprint in his memory the following advice: “Child, fear God and do not fear anything else besides Him.” 87. This will make him a reasonable and pleasant person: for nothing interferes with reason to such an extent as these passions. The fear of God is sufficient for wisdom and for having a due and correct judgment of human affairs. For the pinnacle of wisdom is not to get carried away by childish things. Let him learn to regard money, human glory, power, death and this (temporary) life as nothing - and in doing so, he will be reasonable. If, having been experienced in all this, we bring him into the marriage chamber, think what a gift he will be for the young wife. 88. We will have a wedding neither with flutes, nor with citharas, nor with dancing: for it is inappropriate to disgrace such a groom with all this. But call Christ there, for His bridegroom is worthy; call His disciples 62. It will all be wonderful for him [the groom]. And he himself will learn to raise his children this way, and they will raise theirs, and in this way a golden chain will turn out. 89. Let us give him the opportunity to take on state affairs as best he can, those that do not involve sin. If he serves in the army, let him learn to avoid shameful profit; the same if he protects the offended 63 or does something similar to this. 90. Let the mother also learn to raise her virgin in these rules, turning her away from luxury and jewelry, and from everything else that is characteristic of harlots. Let everything be done according to this law: let both boys and girls be turned away from effeminacy and drunkenness. And this is of great importance for abstinence: for young men are troubled by passion, but girls are troubled by the love of dress and vanity. Let us take all this away and thereby be able to please God by raising such fighters so that we and our children will receive the benefits promised to those who love Him by the grace and love for mankind of our Lord Jesus Christ, to Him and with Him the Father and the Holy Spirit power, honor and glory, now and ever, and to the ages of ages. Amen. The introductory phrase shows that the author considered his work as a continuation of some other work. According to some commentators, this could be the 10th sermon of John Chrysostom on the letter of the Apostle Paul to the Ephesians, in the text of which there are especially many similarities with this work. The idea of ​​the Church as a single body of which Christians are members goes back to the letters of Paul (1 Cor. 12; Eph. 4:16). In ancient times, overly sophisticated women's hairstyles were considered a sign of promiscuity, which in the Greek literary tradition was associated with Persia. The end of the biblical quote sounds like this: “...And her sky is smoother than butter. The end of her affairs is bitter as wormwood, sharp as the tip of a sword. Her feet are sinking towards death, her steps are heading towards hell.” Further, Chrysostom develops the theme outlined in “Proverbs”. See: Josephus. Jewish War. IV, VIII, 4. In Christian literature of late antiquity, pagans were called “outsiders.” Talent is a Greek monetary unit. The Attic talent weighed 26.196 kg. Chrysostom's expression is, of course, hyperbole, although the costs of the spectacles were indeed very high. Liturgies are various public and official (within the framework of city government) duties, usually associated with significant financial expenses, which the holder of the position covered from his own funds. Obol is an ancient Greek small copper coin. We are talking about the poor, whose alms were considered in the Christian tradition as one of the most important commandments, as alms to Christ Himself (Matthew 10:40–42). | By “Hellenes,” John Chrysostom, just like subsequent Byzantine authors, means the Greeks of pagan antiquity. The comparison of the human soul with soft wax is found in Plato (Theaetetus, 191C) and Aristotle (On Animals, III, 424a). In the Roman period, it was reproduced in the essay “On the Education of Children,” attributed to Plutarch: “Just as seals are impressed in soft wax, so knowledge is imprinted in children’s souls” (3E). It is characteristic that John Chrysostom transfers the comparison from the field of education to the field of upbringing; here he follows the ancient Eastern, primarily biblical, tradition. The comparison of the soul with a city-state, a polis, is often found in Plato (see, for example, “State”, II, 368e). In these words of John Chrysostom, the ancient Eastern idea of ​​​​considering a child as a small adult comes to life, an idea that determined the perception of childhood in medieval culture. The customs of “xenelasia”, i.e. expulsions of foreigners who did not have civil rights existed in ancient Sparta. The contrast between Christianity as a “heavenly philosophy” and “earthly” or “external” philosophy, i.e. the teachings of pagan philosophers, often found in the writings of the Church Fathers. To evaluate this position, one must keep in mind that in ancient times, especially in the Roman period, beatings were widely and systematically used in school practice. This does not mean the “teacher,” whose position by this time had acquired great importance and was often performed by a free, hired specialist, but his slave assistant, who carried the school supplies for a child from a wealthy family. Plato called for refusing to tell children stories of mythological content (“Republic”, 378a-c, “Laws”, 663–664c). The story of Abel and Cain (Gen. 4:1-15). This refers to the myth of the Argonauts. The story of Jacob and Esau (Gen. 25–27). In Chrysostom's retelling, two episodes are connected: Gen. 28:10–22 and Gen. 35:9–10. In another work, John Chrysostom describes this pagan custom as follows: “When it is necessary to give a name to a child, lamps are lit and given names, the child is given the name of the lamp that burned the longest, deriving from this the prediction that he will live a long time” [Patrologia Graeca, t.61, col. 105]. This etymology of the name Israel is found in Philo of Alexandria. The explanation of the name in the Bible text connects it with the verb “sara” (to fight), see: Gen. 32:29. John Chrysostom, along with other ancient Christian writers, views history as a process of educating the human race, correlating with the upbringing of the individual in much the same way as ontogenesis and phylogeny in evolutionary theory. The idea of ​​history as a process of education is found already in the letters of Paul (Gal. 3:24–25) and goes back to the Old Testament tradition (see, for example, Deut. 8:5). The eyes, in the views of Christian authors, are the “lamp” of the soul (cf. Matthew 6:22). They played a huge role in medieval art. Many testimonies from ancient writers have been preserved about the crush and bustle in the market squares of Roman cities cluttered with shops, where “our sides are crushed by a huge crowd of people walking behind us” (Juvenal. Satire, III, 244). (See: Knabe G.S. Ancient Rome - history and everyday life: Essays. M., 1986. pp. 155–156.) Speaking about the parts of the soul, their vices and virtues, John Chrysostom relies on the classification given in the ethical works of Aristotle, primarily in the “Great Ethics”, where the “reasonable”, “wrathful” and “lusting” parts of the soul are distinguished (“Great Ethics”, 1, 4, 1185a; cf. also: Plato. Republic, IV, 440E; Timaeus, 70). As for the “vegetative” part of the soul, according to Aristotle, it is not involved in striving, and in its relation one cannot speak of virtue (ibid.). Therefore, it falls out of Chrysostom’s presentation. The localization of will, passions and reason given by Chrysostom reflects the ideas of ancient medicine. The palaestra is a place for physical exercise and sports. This refers to the episode with Ham. See: Gen.9:20–27. In Roman law of late antiquity, the father had the opportunity to disinherit his son and make any other person heir. The style was a sharp iron or bronze writing instrument used to write on wax-coated wooden tablets. As already indicated, education is considered by Chrysostom as a universal means of regulating social life. Having examined the education of the “angry” part of the soul, John moves on to the issue of education of its passionate (“lusting”) part. The Bible says that Jacob loved Joseph more than the other sons (Gen. 37:3). According to Chrysostom, the reason is that Joseph was distinguished by special piety. This refers to Solomon's prayer for wisdom (1 Kings 3:5–15), in which Solomon calls himself a “little child.” According to the Bible account (1 Samuel 3), Samuel, who served as a teenager in the sanctuary under the leadership of the high priest Elijah, had a revelation about the punishment of the high priest and his family for the crimes of the sons of Elijah. John Chrysostom moves on to the issue of educating the “reasonable” part of the soul. This includes monks and clergy, as well as beggars. In the Christian tradition, it was considered pious to invite beggars to a wedding who could not repay the owner for his good deed (Luke 14:13). That is, he is a lawyer - a lawyer or a judge.