24

for the inhabitants are accustomed to call it so. On its very summit there was of old a precinct of demons, greatly honored by the neighbors. To the south a plain is spread out like a gulf, enclosed on either side by arms that are not very high. These extend as far as the chariot-road, receiving the paths that cut from south to north on either side. In this area both small and large places have been settled, joined to the mountains on either side. And right by the foothills of the high mountain, there is a very large and populous village, and in the local tongue they call it Teleda. Above the foothills there is a certain glen, not very steep, but moderately sloping toward that plain and facing the south wind. In this, a certain Ammianus built a school of philosophy, a man shining with many other forms of virtue, but surpassing others most of all in his moderate spirit. And here is the proof: for though he was sufficient for teaching not only his own followers, but even twice as many, he often ran to the great Eusebius, beseeching him to receive a co-worker and both a trainer and teacher for the training school he had established. 4.3 And he was staying twenty-five stades away, shut up in a certain very small dwelling that did not even have windows. And Marianus led him to this virtue, who was his uncle, and a faithful servant of God. For it is sufficient to say this much, since the Master has honored even the great Moses with this title. This Marianus, having tasted divine love, did not wish to revel in good things alone, but made many others fellow lovers, and he also hunted down the great Eusebius and his brother, who was indeed his brother in life. For he did not think it reasonable to hunt for virtue those who were no relation to him, and to leave his nephews unhunted. He shut both of them up in a little house and instructed them in the evangelical way of life. But for his brother, a disease that came upon him interrupted that course. And death followed the disease; for having lived a few days after his departure from there, he received the end of his life. 4.4 But the great Eusebius remained throughout his uncle's life, speaking to no one nor seeing the light, but continually shut up. And after his death he embraced this life until that wonderful Ammianus, having charmed him with many entreaties, persuaded him: "Tell me," he said to him, "o best of men, whom do you think you are pleasing by pursuing this toilsome and squalid life?" And when he had said, as was likely, of course, God, the lawgiver and teacher of virtue; "Therefore, since you love Him," Ammianus said, "I will show you a way by which you will both enkindle your love the more and serve the beloved. For to turn all one's care upon oneself would not, I think, escape the charge of self-love. For the divine law commands to love one's neighbor as oneself. But to receive many into a sharing of wealth is characteristic of the achievement of love. And the divine Paul called this "3the fulfillment of the law"3. And he cries out again: The whole law and the prophets are summed up in this word, in this: "3You shall love your neighbor as yourself"3. And the Lord in the holy gospels, to Peter who had confessed that he loved him more than the others, charged him to feed his sheep. But reproaching through the prophet those who have not done this, he cries out: "3O shepherds, do not the shepherds feed themselves? Do they not feed the sheep?"3 For this reason also he commanded the great Elijah, who was pursuing this life, to move about in the midst of the impious. And the second Elijah,

24

γὰρ αὐτὸ οἱ περίοικοι προσαγορεύειν εἰώθασιν. Τούτου πάλαι κατ' αὐτὴν τὴν ἀκρωνυχίαν τέμενος ἦν δαιμόνων ὑπὸ τῶν γειτονευόντων λίαν τιμώμενον. Πρὸς μεσημβρίαν δὲ πεδίον κολποειδὲς ὑπεστόρεσται, ἀγκῶσιν ἑκατέρωθεν οὐ λίαν ὑψηλοῖς περιειργόμενον. ∆ιήκουσι δὲ οὗτοι μέχρι τῆς διϊππευομένης ὁδοῦ, τὰς ἑκατέρωθεν ἀπὸ μεσημβρίας ἐπὶ τὴν ἄρκτον ἀνατεμνομένας ὑποδεχόμενοι τρίβους. Ἐν τούτῳ χωρία καὶ σμικρὰ καὶ μεγάλα κατῴ κισται τοῖς ἑκατέρωθεν ὄρεσι συνημμένα. Παρ' αὐτὰ δὲ τοῦ ὑψηλοῦ ὄρους τὰ κράσπεδα, κώμη τίς ἐστι μεγίστη καὶ πολυάνθρωπος, τῇ δὲ ἐγχωρίῳ φωνῇ Τελεδὰν αὐτὴν ὀνομάζουσιν. Ἄνω δὲ τῆς ὑπωρείας νάπη τίς ἐστιν οὐ λίαν προσάντης, ἀλλὰ μετρίως ἐπικλινὴς πρὸς τὸ πεδίον ἐκεῖνο καὶ νότον ἄνεμον ἀποβλέπουσα. Ἐν ταύτῃ φιλοσοφίας φροντιστήριον Ἀμμιανός τις ἐδείματο, ἀνὴρ πολλοῖς μὲν καὶ ἄλλοις ἀρετῆς εἴδεσι λάμπων, φρονήματι δὲ ὅτι μάλιστα μετρίῳ τοὺς ἄλλους ἐπλεονέκτει. Τεκμήριον δέ· ἀποχρῶν γὰρ εἰς διδασκαλίαν οὐ τοῖς οἰκείοις μόνον θιασώταις, ἀλλὰ καὶ δὶς τοσούτοις, πολλάκις πρὸς τὸν μέγαν Εὐσέβιον ἔδραμε, συνεργὸν λαβεῖν ἱκετεύων καὶ τῆς ὑπ' αὐτοῦ παγείσης παλαίστρας παιδοτρίβην τε καὶ διδάσκαλον. 4.3 Ἀφειστήκει δὲ σταδίους πέντε καὶ εἴκοσιν ἐν οἰκήματί τινι σμικρῷ λίαν οὐδὲ φωταγωγοὺς ἔχοντι καθειργμένος. Ἐποδήγησε δὲ αὐτὸν πρὸς ταύτην τὴν ἀρετὴν Μαριανὸς ὁ τούτου μὲν θεῖος, τοῦ δὲ θεοῦ πιστὸς θεράπων. Ἀρκεῖ γὰρ τοσοῦτον εἰπεῖν ἐπεὶ καὶ Μωϋσῆν τὸν μέγαν τῇ ἐπωνυμίᾳ ταύτῃ τετίμηκεν ὁ δεσπότης. Οὗτος ὁ Μαριανὸς, τοῦ θείου γευσάμενος ἔρωτος, οὐκ ἠθέλησε μόνος τοῖς ἀγαθοῖς ἐντρυφᾶν, ἀλλὰ πολλοὺς μὲν καὶ ἄλλους συνεραστὰς ἐποιή σατο, ἐθήρευσε δὲ καὶ τὸν μέγαν Εὐσέβιον καὶ τὸν τούτου ἀδελφὸν καὶ κατὰ τὸν βίον ὄντα γε ἀδελφόν. Οὐκ εὔλογον γὰρ ᾠήθη τοὺς μὲν οὐδὲν αὐτῷ διαφέροντας ἀγρεῦσαι πρὸς ἀρετήν, τοὺς δὲ ἀδελφιδοῦς ἀναγρεύτους καταλιπεῖν. Τούτους ἀμφοτέρους ἐν οἰκίσκῳ καθείρξας βραχεῖ τὴν εὐαγγελικὴν πολιτείαν ἐπαίδευεν. Ἀλλὰ τῷ μὲν ἀδελφῷ νόσος προσ γενομένη τὸν δρόμον ἐκεῖνον διέκοψεν. Ἠκολούθησε δὲ τῇ νόσῳ καὶ θάνατος· ὀλίγας γὰρ μετὰ τὴν ἐκεῖθεν ἔξοδον διαβιώσας ἡμέρας, τοῦ βίου τὸ τέλος ἐδέξατο. 4.4 ∆ιέμεινε δὲ ὁ μέγας Εὐσέβιος παρὰ πάντα τοῦ θείου τὸν βίον οὔτε πρός τινα διαλεγόμενος οὔτε τὸ φῶς θεώμενος, ἀλλὰ διηνεκῶς καθειργμένος. Καὶ μετὰ τὴν ἐκείνου τελευτὴν τοῦτον ἠσπάζετο τὸν βίον ἕως ὁ θαυμάσιος ἐκεῖνος Ἀμμιανὸς πολλαῖς αὐτὸν καταθέλξας ἱκεσίαις ἀνέπεισεν· "Εἰπὲ γάρ μοι, πρὸς αὐτὸν ἔφη, ὦ ἄριστε, τίνι νομίζων ἀρέσκειν τὸν ἐπίπονον τοῦτον καὶ αὐχμηρὸν μετελήλυθας βίον;" Τοῦ δὲ τὸν θεόν, ὡς εἰκὸς ἦν, δήπουθεν εἰρηκότος, τὸν τῆς ἀρετῆς νομοθέτην τε καὶ διδάσκαλον· "Οὐκοῦν ἐπειδὴ τούτου ἐρᾷς, ὁ Ἀμμιανὸς ἔφη, ἐγώ σοι τρόπον ἐπιδείξω δι' οὗ καὶ τὸν ἔρωτα πλέον ἐξάψεις καὶ τὸν ἐρώμενον θεραπεύσεις. Τὸ μὲν γὰρ πᾶσαν εἰς ἑαυτόν τινα περιστῆσαι τὴν ἐπιμέλειαν, οὐκ ἄν, ὡς οἶμαι, φιλαυτίας διαφύγοι γραφήν. Ὁ γὰρ θεῖος νόμος ἀγαπᾶν τὸν πέλας ὡς ἑαυτὸν διαγορεύει. Τὸ δὲ πολλοὺς εἰς κοινωνίαν τοῦ πλούτου λαβεῖν τοῦ τῆς ἀγάπης ἐστὶ κατορθώματος ἴδιον. Ταύτην δὲ ὁ θεσπέσιος Παῦλος "3νόμου πλήρωμα"3 προσηγόρευσε. Βοᾷ δὲ καὶ πάλιν· Ὅλος ὁ νόμος καὶ οἱ προφῆται ἐν τούτῳ τῷ λόγῳ ἀνακεφα λαιοῦνται, ἐν τῷ· "3Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν"3. Καὶ ὁ κύριος δὲ ἐν τοῖς ἱεροῖς εὐαγγελίοις τῷ Πέτρῳ πλέον τῶν ἄλλων φιλεῖν αὐτὸν ὡμολογηκότι ποιμαίνειν αὐτοῦ τὰ πρόβατα παρηγγύησε. Τοῖς δὲ τοῦτο μὴ πεποιηκόσιν ἐγκαλῶν διὰ τοῦ προφήτου βοᾷ· "3Ὦ οἱ ποιμένες, μὴ ἑαυτοὺς οἱ ποιμένες βόσκουσιν; οὐχὶ τὰ πρόβατα νέμουσι;"3 Τούτου χάριν καὶ τὸν μέγαν Ἠλίαν τοῦτον μετιόντα τὸν βίον ἐν μέσῳ στρέφεσθαι τῶν ἀσεβῶν ἐκέλευσεν. Καὶ τὸν δεύτερον Ἠλίαν,