and if thou use it against thine enemies, this organ becomes a means of safety for thee. But if thou thrust its stroke against thyself, not the nature of the iron, but thine own transgression becomes the cause of thy slaughter. Let us then take this view of the tongue. It is a sword lying in the midst; sharpen it for the purpose of accusing thine own sins. Thrust not the stroke against thy brother. For this reason God surrounded it with a double fortification; with the fence of the teeth and the barrier of the lips, that it may not rashly and without circumspection utter words which are not convenient. Well, dost thou say it will not endure this? Bridle it therefore within. Restrain it by means of the teeth, as though giving over its body to these executioners and making them bite it. For it is better that when it sins now it should be bitten by the teeth, than one day when it seeks a drop of water and is parched with heat, to be unable to obtain this consolation. In many other ways indeed it is wont to sin, by raillery and blasphemy, by uttering foul words, by slander, swearing, and perjury. 5. But in order that we may not by saying everything at once to-day, confuse your minds, we put before you one custom, namely, about the avoidance of oaths, saying this much by way of preface, and speaking plainly—that if you do not avoid oaths, I say not perjury merely, but those too which happen in the cause of justice, we shall not further discourse upon any other subject. For it is monstrous that teachers of letters should not give a second lesson to their children until they see the former one fixed well in their memory, but that we, without being able to express our first lessons clearly, should inculcate others before the first are completed. For this is nothing else than to pour into a perforated jar. Give great care, then, that ye silence not our mouth. For this error is grave, and it is exceedingly grave because it does not seem to be grave, and on this account I fear it, because no one fears it. On this ac- count the disease is incurable, because it does not seem to be a disease; but just as simple speech is not a crime, so neither does this seem to be a crime, but with much boldness this transgression is committed: and if any one call it in question, straightway laughter follows, and much ridicule, not of those who are called in question for their oaths, but of those who wish to rectify the disease. On this account I largely extend my discourse about these matters. For I wish to pull up a deep root, and to wipe out a long-standing evil: I speak not of perjury alone, but even of oaths in good faith. But so and so, says one, a forbearing man, consecrated to the priesthood, living in much self-control and piety, takes an oath. Do not speak to me 164 of this forbearing person, this self-controlled, pious man who is consecrated to the priesthood; but if thou wilt, add that this man is Peter, or Paul, or even an angel descended out of heaven. For not even in such a case do I regard the dignity of their persons. For the law which I read upon oaths, is not that of the servant, but of the King: and when the edicts of a king are read, let every claim of the servants be silent. But if thou art able to say that Christ bade us use oaths, or that Christ did not punish the doing of this, show me, and I am per- suaded. But if he forbids it with so much care, and takes so much thought about the matter as to class him who takes an oath with the evil one (for whatsoever is more than these, 225 First Instruction.