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from us would have been well. But it was not possible to meet, since my illness drove me to Tyana to receive treatment, while there is time; and forgive me. But in my place you have God present and helping the poor, who is much more venerable than our presence. 68. To the Same 68.1 You summoned us to the monastery, and in this you did well, as partners in the plan for its equalization; for the matter is one of no small concern. But as for me, if I had been in good health, I would have come most eagerly; and I will come, when it is possible, God willing. But now I fulfill the duty of my presence by letter. 68.2 I know that you are of holy parents and have been raised from the beginning in the fear of God. Therefore, what you know to be advantageous for you both for good reputation and for the safety of your soul, these things you will surely do even if we do not write. 68.3 But if we too must contribute something, this we make known, that instead of any other way of life which Christian souls offer to God, this is now set before you; and you will store up great treasures for yourself by taking care of the common good and, if anything before this has been badly managed, by correcting this too. 68.4 One thing, and the greatest for security (which you must also guard first), is to take as co-workers those whom you know to excel others both in intelligence and in character. For what is the use of being a good helmsman, if you use wicked rowers? 69. To the Same 69.1 I have the promise and I am confident in the character through which I also have the gift. Therefore, the great resolver of debts knows best the measure of the givings and the return-givings; but if it is also in our power to arrange such things, from us comes the sacrifice, from you the philanthropy. Let us share the recompense. 70. To Eutropius 70.1 What is this? The great Eutropius in our parts; and we hear of it, but do not enjoy his presence. What else was that Tantalus but this, wasting away with thirst in the midst of springs? 70.2 You, then, long for a meeting with us, as you write, and you do well; for being who you are you ought not to disdain your friends, but even as a by-work of your journey do us good and to honor after your office those things which you deigned to honor also while in office. 70.3 But how do you think I am disposed and what sort of spirit I have, longing no less, if not even more, as is likely (for the more venerable is the more longed for), but fettered by illness? 70.4 But be for me the Egyptian drug, whether this was a word, or something else, with which Homer medicates souls in their griefs. 70.5 And how will you be this? First, by forgiving, for the good man is ready for forgiveness; then, by instructing us through what you may write, since even when you were in office we were wont to admire your virtue more than your power.

71. To the Same 71.1 Let one praise one thing of yours, another something else, and in any case you will suffice, being divided among many tongues; but I will speak of that which I especially admire. You possess such an abundance of nobility and eloquence that this alone makes you friends, that some are thought to be such. 71.2 At any rate, me, in addition to all the honors with which you have treated me as such, when you held the highest throne which still held what is enviable, you, happening upon me in Asia, if you remember at all (and I know you do remember, being so great, also matters of friendship, along with your perfection in all things), both saw me most gladly in other respects and you ordered me to write, honoring your words. 71.3 And not only this, but you also deigned to write first, imitating good writing-masters who, by showing many examples, train their pupils. 71.4 This, then, you have now done, and done well; and for the future do not hesitate to do us this favor, even if the thrones should bear you aloft again (for they will bear your office, not your virtue; for you have no way to be exalted in respect to this, having reached the very pinnacle). 71.5 But even while engaged in public affairs, do not neglect your friends, like the Homeric youths who, in the midst of war, were zealous for the things of friendship, since with this too your Homer diversifies his poetry. 72. To Gregory of Nyssa 72.1 Do not

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παρ' ἡμῶν καλῶς εἶχε. Συντυχεῖν δὲ οὐκ ἐξεγένετο, ἐπειδή με ἡ νόσος ἐξώρμησε πρὸς τὰ Τύανα θεραπείας τευξόμενον, ἕως καιρός· καὶ συγγίνωσκε. Ἀντὶ δὲ ἡμῶν ἔχεις Θεὸν παρόντα καὶ βοηθοῦντα τοῖς πένησι, τὸν πολὺ τῆς παρουσίας ἡμῶν αἰδεσιμώτερον. 68.Τ ΤΩΙ ΑΥΤΩΙ 68.1 Ἐκάλεσας ἡμᾶς ἐπὶ τὴν μονήν, καλῶς γε ποιῶν, ὡς κοινωνοὺς τοῦ κατὰ τὴν ἐπανίσωσιν σκέμματος· καὶ γάρ ἐστιν οὐ μικρᾶς τὸ πρᾶγμα φροντίδος. Ἐγὼ δέ, εἰ μὲν ὑγιαίνων ἐτύγχανον, σφόδρα ἂν ἀπήντησα προθύμως· καὶ ἥξω δέ, ὅταν οἷόν τε ᾖ, Θεοῦ θέλοντος. Νῦν δὲ διὰ γραμμάτων πληρῶ τὰ τῆς παρουσίας. 68.2 Οἶδά σε καὶ γονέων ὄντα ἱερῶν καὶ τῷ θείῳ φόβῳ συνηυξημένον ἄνωθεν. Ἃ οὖν ἐπίστασαι συμφέρειν σοι καὶ πρὸς εὐδοξίαν καὶ πρὸς ἀσφάλειαν ψυχῆς, ταῦτα δηλονότι ποιήσεις κἂν αὐτοὶ μὴ γράφωμεν. 68.3 Εἰ δέ τι καὶ ἡμᾶς συνεισενεγ κεῖν δεῖ, τοῦτο γνωρίζομεν ὅτι ἀντ' ἄλλης τινὸς πολιτείας ἣν εἰσφέρουσι τῷ Θεῷ χριστιαναὶ ψυχαί, τοῦτό σοι πρό κειται νῦν· καὶ μεγάλα σεαυτῷ θησαυρίσεις τοῦ κοινοῦ φροντίσας καὶ εἴ τι πρὸ τούτου διετέθη κακῶς καὶ τοῦτο ἐπανορθωσάμενος. 68.4 Ἓν δὲ καὶ μέγιστον εἰς ἀσφάλειαν (ὃ καὶ πρῶτόν σοι φυλακτέον), συνεργοὺς λαβεῖν οὓς καὶ συνέσει καὶ τρόπῳ διαφέρειν τῶν ἄλλων γινώσκεις. Τί γὰρ ὄφελος κυβερνήτην εἶναι χρηστόν, πονηροῖς χρώμενον ἐρέταις; 69.Τ ΤΩΙ ΑΥΤΩΙ 69.1 Ἔχω τὴν ὑπόσχεσιν καὶ θαρρῶ τῷ τρόπῳ δι' ὃν ἔχω καὶ τὴν δωρεάν. Μάλιστα μὲν οὖν οἶδε τὸ μέτρον τῶν ἐπιδόσεων καὶ τῶν ἀντιδόσεων ὁ μέγας τῶν χρεῶν διαλύ της· εἰ δὲ καὶ ἐφ' ἡμῖν ἐστι τὰ τοιαῦτα συντίθεσθαι, παρ' ἡμῶν ἡ θυσία, παρὰ σοῦ τὸ φιλάνθρωπον. Μερισώμεθα τὴν ἀντίδοσιν. 70.Τ ΕΥΤΡΟΠΙΩΙ 70.1 Τί τοῦτο; Εὐτρόπιος ὁ μέγας ἐν ἡμετέροις· καὶ ἡμεῖς ἀκούομεν, ἀλλ' οὐκ ἀπολαύομεν. Ὁ δὲ Τάνταλος ἐκεῖνος τί ποτ' ἄλλο ἢ τοῦτο ἦν, ἐν μέσαις πηγαῖς δίψει τηκόμενος; 70.2 Σὺ μὲν οὖν ποθεῖς τὴν συντυχίαν τὴν ἡμετέραν, ὡς γράφεις, καὶ καλῶς ποιεῖς· ἔδει γὰρ ὄντα σε ὅπερ εἶ μὴ περιφρονεῖν τοὺς φίλους, ἀλλὰ καὶ ὁδοῦ πάρεργον εὖ ποιεῖν ἡμᾶς καὶ ταῦτα τιμᾶν μετὰ τὴν ἀρχὴν ἃ καὶ ἄρχων τιμᾶν ἠξίους. 70.3 Ἐμὲ δὲ πῶς οἴει διακεῖσθαι καὶ τίνα ἔχειν τὴν ψυχήν, ποθοῦντα μὲν οὐχ ἧττον, εἰ μὴ καὶ μᾶλλον, ὡς τὸ εἰκὸς (τὸ γὰρ αἰδεσιμώτερον, ποθεινότε ρον), τῇ δὲ ἀρρωστίᾳ πεπεδημένον; 70.4 Σὺ δέ μοι γενοῦ τὸ Αἰγύπτιον φάρμακον, εἴτε λόγος τοῦτο ἦν, εἴτε τι ἕτερον, ᾧ φαρμακεύει τὰς ψυχὰς Ὅμηρος ἐν ταῖς λύπαις. 70.5 Γενήσῃ δὲ πῶς; Πρῶτον μὲν συγγινώσκων, ἕτοιμον γὰρ τὸ χρηστὸν εἰς συγγνώμην· ἔπειτα παιδεύων ἡμᾶς ἐξ ὧν ἂν ἐπιστέλλῃς, ἐπεὶ καὶ ἄρχοντά σε τῆς ἀρετῆς μᾶλλον ἢ τῆς ἐξουσίας θαυμάζειν εἴχομεν.

71.Τ ΤΩΙ ΑΥΤΩΙ 71.1 Ἄλλος μὲν ἄλλο τι τῶν σῶν ἐπαινείτω, πάντως δὲ

ἀρκέσεις γλώσσαις πολλαῖς μεριζόμενος· ἐγὼ δὲ ὃ μάλιστα θαυμάσας ἔχω, τοῦτο ἐρῶ. Τοσοῦτόν σοι καλο κἀγαθίας καὶ λόγων περίεστιν ὥστε σοι καὶ τοῦτο μόνον φίλους ποιεῖν, τὸ νομισθῆναί τινας τοιούτους. 71.2 Ἐμὲ γοῦν πρὸς πᾶσιν οἷς γε τετίμηκας οὖσι τοιούτοις ἡνίκα τὸν ὑψηλότατον εἶχες θρόνον ἔχοντα τὸ ἐπίφθονον ἔτι, καὶ κατὰ τὴν Ἀσίαν περιτυχών, εἴ τι μέμνησαι (μέμνησαι δὲ οἶδ' ὅτι τηλικοῦτος ὢν καὶ τὰ φιλικά, μετὰ τῆς ἐν πᾶσι τελειότητος), τά τε ἄλλα εἶδες ὡς ἥδιστα καὶ γράφειν διεκελεύσω, λόγους τιμῶν τοὺς σούς. 71.3 Οὐ μόνον δέ, ἀλλὰ καὶ γράψαι πρότερος ἠξίωσας, τοὺς ἀγαθοὺς τῶν γραφέων μιμούμενος οἳ τῷ παραδεικνύναι τὰ πολλὰ τοὺς μαθητὰς ἐκπαιδεύουσι. 71.4 Τοῦτο οὖν νῦν τε πεποίηκας εὖ ποιῶν· καὶ τοῦ λοιποῦ χαρίζεσθαι μὴ κατόκνει, κἄν σε ὑψηλὸν αὖθις οἱ θρόνοι φέρωσιν (οἴσουσι γὰρ τὴν ἀρχήν, οὐ τὴν ἀρετήν· οὐδὲ γὰρ ἔχεις ὅ τι ὑψωθῇς κατὰ ταύτην, ἥκων πρὸς τὸ ἀκμαιότατον). 71.5 Ἀλλὰ καὶ τὰ κοινὰ πράττων τῶν φίλων μὴ ἀμέλει, κατὰ τοὺς Ὁμηρικοὺς νεανίας ἐν μέσῳ πολέμῳ τὰ φιλικὰ σπουδάζοντας, ἐπειδὴ καὶ τούτῳ ποικίλλει τὴν ποίησιν ὁ σὸς Ὅμηρος. 72.Τ ΓΡΗΓΟΡΙΩΙ ΝΥΣΣΗΣ 72.1 Μὴ