Chapter II.

Judging, therefore, that it stood thus with this matter, I decided to turn to another manner of life, and to give myself to pleasure, and to take experience of various delights. And now I learned that all such things are vain; and I put a check on laughter, when it ran on carelessly; and restrained pleasure, according to the rule of moderation, and was bitterly wroth against it. And when I perceived that the soul is able to arrest the body in its disposition to intoxication and wine-bibbing, and that temperance makes lust its subject, I sought earnestly to observe what object of true worth and of real excellence is set before men, which they shall attain to in this present life. For I passed through all those other objects which are deemed worthiest, such as the erecting of lofty houses and the planting of vines, and in addition, the laying out of pleasure-grounds, and the acquisition and culture of all manner of fruit-bearing trees; and among them also large reservoirs for the reception of water were constructed, and distributed so as to secure the plentiful irrigation of the trees. And I surrounded myself also with many domestics, both man-servants and maid-servants; and some of them I procured from abroad, and others I possessed and employed as born in my own house. And herds of four-footed creatures, as well of cattle as of sheep, more numerous than any of those of old acquired, were made my property. And treasures of gold and silver flowed in upon me; and I made the kings of all nations my dependants and tributaries. And very many choirs of male and female singers were trained to yield me pleasure by the practice of all-harmonious song. And I had banquetings; and for the service of this part of my pleasure, I got me select cup-bearers of both sexes beyond my reckoning,—so far did I surpass in these things those who reigned before me in Jerusalem. And thus it happened that the interests of wisdom declined with me, while the claims of evil appetency increased. For when I yielded myself to every allurement of the eyes, and to the violent passions of the heart, that make their attack from all quarters, and surrendered myself to the hopes held out by pleasures, I also made my will the bond-slave of all miserable delights. For thus my judgment was brought to such a wretched pass, that I thought these things good, and that it was proper for me to engage in them. At length, awaking and recovering my sight, I perceived that the things I had in hand were altogether sinful and very evil, and the deeds of a spirit not good. For now none of all the objects of men’s choice seems to me worthy of approval, or greatly to be desired by a just mind. Wherefore, having pondered at once the advantages of wisdom and the ills of folly, I should with reason admire that man greatly, who, being borne on in a thoughtless course, and afterwards arresting himself, should return to right and duty. For wisdom and folly are widely separated, and they are as different from each other as day is from night. He, therefore, who makes choice of virtue, is like one who sees all things plainly, and looks upward, and who holdeth his ways in the time of clearest light. But he, on the other hand, who has involved himself in wickedness, is like a man who wanders helplessly about in a moonless night, as one who is blind, and deprived of the sight of things by his darkness.29 The text is, τυφλός τε ὢν τὴν πρόσοψιν καὶ ὑπὸ τοῦ σκότους τῶν πραγμάτων ἀφῃρημένος, for which it is proposed to read, τυφλός τε ὢν καὶ τὴν πρόσοψιν ὑπὸ τοῦ σκότους, etc. Of the holy Gregory, archbishop of Neo-Cæsareia, surnamed Thaumaturgus, concerning those who, in the inroad of the barbarians, ate things sacrificed to idols, or offended in certain other matters. Gallandi, iii. p. 400. [Written a.d. 258 or 262.] There are scholia in Latin by Theodorus Balsamon and Joannes Zonaras on these canons. The note of the former on the last canon may be cited:—The present saint has defined shortly five several positions for the penitent; but he has not indicated either the times appointed for their exercise, or the sins for which discipline is determined. Basil the Great, again, has handed down to us an accurate account of these things in his canonical epistles. [Elucidation II.] Yet he, too, has referred to episcopal decision the matter of recovery through penalties [i.e., to the decision of his comprovincial bishops, as in Cyprian’s example. See vol. v. p. 415, Elucidation XIII.; also Elucidation I. p. 20, infra. And when I considered the end of each of these modes of life, I found there was no profit in the latter;30 Or, as the Latin version puts it: And, in fine, when I considered the difference between these modes of life, I found nothing but that, by setting myself, etc. [Elucidation III. p. 20.] and by setting myself to be the companion of the foolish, I saw that I should receive the wages of folly. For what advantage is there in those thoughts, or what profit is there in the multitude of words, where the streams of foolish speaking are flowing, as it were, from the fountain of folly? Moreover, there is nothing common to the wise man and to the fool, neither as regards the memory of men, nor as regards the recompense of God. And as to all the affairs of men, when they are yet apparently but beginning to be, the end at once surprises them. Yet the wise man is never partaker of the same end with the foolish. Then also did I hate all my life, that had been consumed in vanities, and which I had spent with a mind engrossed in earthly anxieties. For, to speak in brief, all my affairs have been wrought by me with labour and pain, as the efforts of thoughtless impulse; and some other person, it may be a wise man or a fool, will succeed to them, I mean, the chill fruits of my toils. But when I cut myself off from these things, and cast them away, then did that real good which is set before man show itself to me,—namely, the knowledge of wisdom and the possession of manly virtue.31 ἀνδρείας. 1 Cor. vi. 13. And if a man neglects these things, and is inflamed with the passion for other things, such a man makes choice of evil instead of good, and goes after what is bad instead of what is excellent, and after trouble instead of peace; for he is distracted by every manner of disturbance, and is burdened with continual anxieties night and day, with oppressive labours of body as well as with ceaseless cares of mind,—his heart moving in constant agitation, by reason of the strange and senseless affairs that occupy him. For the perfect good does not consist in eating and drinking, although it is true that it is from God that their sustenance cometh to men; for none of those things which are given for our maintenance subsist without His providence. But the good man who gets wisdom from God, gets also heavenly enjoyment; while, on the other hand, the evil man, smitten with ills divinely inflicted, and afflicted with the disease of lust, toils to amass much, and is quick to put him to shame who is honoured by God in presence of the Lord of all, proffering useless gifts, and making things deceitful and vain the pursuits of his own miserable soul.