1. When lately we made mention of the Pharisee and the publican, and hypothetically yoked two chariots out of virtue and vice;390 we pointed out each truth, how great is the gain of humbleness of mind, and how great the damage of pride. For this, even when con- joined with righteousness and fastings and tithes, fell behind; while that, even when yoked with sin, out-stripped the Pharisee’s pair, even although the charioteer it had was a poor one. For what was worse than the publican? But all the same since he made his soul contrite, and called himself a sinner; which indeed he was; he surpassed the Pharisee, who had both fastings to tell of and tithes; and was removed from any vice. On account of what, and through what? Because even if he was removed from greed of gain and robbery, he had rooted over his soul391 the mother of all evils—vain-glory and pride. On this account Paul also exhorts and says “Let each one prove his own work; and then he will have his ground of boasting for himself, and not for the other.” Whereas he publicly came forward392 as an accuser of the whole world;393 and said that he himself was better than all living men. And yet even if he had set himself before ten only, or if five, or if two, or if one, not even was this endurable; but as it was, he not only set himself before the whole world, but also accused all men. On this account he fell behind in the running. And just as a ship, after having run through innumerable surges, and having escaped many storms, then in the very mouth of the harbour having been dashed against some rock, loses the whole treasure which is stowed away in her—so truly did this Pharisee, after having undergone the labours of the fasting, 148 and of all the rest of his virtue, since he did not master his tongue, in the very harbour un- derwent shipwreck of his cargo.394 For the going home from prayer, whence he ought to have derived gain, having rather been so greatly damaged, is nothing else than undergoing shipwreck in harbour. 2. Knowing therefore these things, beloved even if we should have mounted to the very pinnacle of virtue, let us consider ourselves last of all; having learned that pride is able to cast down even from the heavens themselves him who takes not heed, and humbleness of mind to bear up on high from the very abyss of sins him who knows how to be sober. For this it was that placed the publican before the Pharisee; whereas that, pride I mean and an overweening spirit, surpassed even an incorporeal power, that of the devil; while humbleness of mind and the acknowledgment of his own sins committed brought the robber into 390 Chrysostom is referring to his Homily “on the incomprehensible: against the Anomœans,” v. 6, 7. ῞Αρματα δύο πόιησον τῷ λόγῳ, κ.τ.λ.,” the Pharisee’s pair of horses being Righteousness and Pride; the publican’s, Sin and Humility. 391 'Επὶ τῆς ψυχῆς The fibres spreading and entwining over it. 392 Παρῆλθεν. The word used at Athens of orators rising to speak. Παρελθών δ™ žλεξε τοι€δε Thucyd. ii. 59. 393 Fox said in parliament, “I cannot draw an indictment against humanity.” 394 This must be the sense; though there is some little difficulty in the original. Concerning Lowliness of Mind. 202 Concerning Lowliness of Mind.