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our own and of all those who hope in him, may he now also bring to your Perfection's mind to recognize the dishonor with which we have been dishonored by the lord bishops concerning the votes, agreeing with the appointment, but thrusting us aside. 139.2 For I shall not blame your Piety, having both recently come to these matters and being ignorant, as is likely, of most of our history. 139.3 So much for that; for I do not wish to annoy you with longer matters, lest I seem burdensome, just now beginning our friendship. But what we are now considering with God, this we make known. 139.4 For I withdrew from the Church at Nazianzus neither as despising God, nor as neglecting the little flock (for may a philosophic soul never suffer this), but first, as being constrained by no such decree, and second, because of being worn down by illness and thinking that I was not sufficient for such cares. 139.5 Since you too were weighing on me, reproaching my withdrawal, and I myself could not bear the outcries made against me by all, and the time is difficult, threatening us with an attack of enemies to the common harm of the whole Church, I was finally defeated a defeat painful to the body, but perhaps not evil for the soul. 139.6 I give over this humble body to the Church, as long as it is possible, thinking it preferable to suffer anything bodily rather than to be struck spiritually and to strike the many who have suspected worse things about us, from what they themselves suffer. 139.7 Knowing these things, therefore, both pray with us and accept our decision; and perhaps it is not worse to say, also shape yourself towards piety. 140.TO OLYMPIUS 140.1 Again I write, when I ought to be present; but from you I have the courage, O you who are both judge of spiritual things (that I may first say what is first), and corrector of common things, and both from God; you who have also received as a reward for piety that matters proceed according to your mind, and that for you alone things are attainable that are not attainable for others. 140.2 For understanding and courage guide your rule, the one finding what must be done, the other easily accomplishing what has been found. And the greatest thing, the purity of your hand, by which all things are set right. 140.3 Where for you is unjust gold? It does not even exist, having first been condemned to exile, like an unseen tyrant. And where is enmity? It has been condemned. And where is favor? Here you are somewhat inclined (for I will accuse you a little), but imitating the philanthropy of God, which Aurelius, your soldier, also now requests through us, 140.4 whom I call a senseless fugitive and a sensible suppliant, because he has placed himself under our hands, and through ours, under yours, as if putting forward some royal icon, our grey hair and priesthood, which you have often confessed to revere. 140.5 Behold, this incense-bearing and bloodless hand brings him to you, having written many praises of you, and will write, I know, even more, if God should prolong your rule, both yours, I say, and that of the collaborator of your justice.

141.TO THE SAME 141.1 Again a time for philanthropy, and again I am bold

entrusting to a letter a supplication concerning so great a matter. For my illness makes me rash, not even allowing me to go forth; for it does not make for a seemly entrance. 141.2 What then is the embassy? And receive it from me gently and philanthropically. Terrible indeed is the death of a man (for how could it not be?) who exists today and tomorrow will not be, nor will he return to us; but much more terrible is it for a city to die, which kings founded and time established and a long succession has preserved. 141.3 The plea is for Diocaesarea, once a city, but now not a city, unless you give a gentle nod. Consider that it falls at your feet through us, and let it have a voice and be clothed in mourning garb and have its hair shorn, as in a drama, and let it make these speeches to you: "Give a hand to me lying on the ground, help me who am weak. Do not

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ἡμέτερα καὶ πάντων τῶν ἐλπιζόντων ἐπ' αὐτόν, αὐτὸς καὶ νῦν ἐπὶ νοῦν ἀγάγοι τῇ σῇ τελειότητι γνῶναι τὴν ἀτιμίαν ἣν ἠτιμάσμεθα παρὰ τῶν κυρίων τῶν ἐπισκόπων περὶ τὰς ψήφους, τῇ μὲν καταστάσει συντιθεμένων, ἡμᾶς δὲ παρωθουμένων. 139.2 Οὐ γὰρ δὴ τὴν σὴν εὐλάβειαν αἰτιάσομαι, νεωστί τε ἐπιστᾶσαν τοῖς πράγμασι καὶ ἀγνοοῦσαν τὰ πλεῖστα, ὡς εἰκός, τῆς καθ' ἡμᾶς ἱστορίας. 139.3 Ταῦτα μὲν οὖν ἱκανῶς· οὐδὲ γὰρ βούλομαι διοχλεῖν σοι μακρότερα, ἵνα μὴ φαίνωμαι φορτικός, ἄρτι τῆς φιλίας ἀρχόμενος. Ἃ δὲ πάρεστι μετὰ τοῦ Θεοῦ βουλευο μένοις ἡμῖν, ταῦτα γνωρίζομεν. 139.4 Ἐγὼ γὰρ ὑπεχώρησα μὲν τῆς κατὰ Ναζιανζὸν Ἐκκλησίας οὔτε ὡς καταφρονῶν τοῦ Θεοῦ, οὔτε ὡς περιορῶν τοῦ μικροῦ ποιμνίου (μηδὲ γὰρ πάθοι τοῦτο ψυχὴ φιλόσοφος), ἀλλὰ πρῶτον μὲν ὡς οὐδενὶ κηρύγματι τοιούτῳ κρατούμενος, δεύτερον δὲ διὰ τὸ συντετρίφθαι τῇ ἀρρωστίᾳ καὶ νομίζειν μὴ ἐξαρκεῖν πρὸς τὰς τοιαύτας φροντίδας. 139.5 Ἐπειδὴ καὶ ὑμεῖς ἐβαρεῖτε, τὴν ἀναχώρησιν ὀνειδίζοντες, καὶ αὐτὸς οὐκ ἔφερον τὰς παρὰ πάντων μοι γινομένας καταβοήσεις, ὅ τε καιρὸς χαλεπός, ἀπειλῶν ἡμῖν ἐχθρῶν ἔφοδον ἐπὶ βλάβῃ τοῦ κοινοῦ πάσης τῆς Ἐκκλησίας, τέλος ἡττήθην ἧτταν τῷ σώματι μὲν ὀδυνηράν, τῇ δὲ ψυχῇ ἴσως οὐ πονηράν. 139.6 Ἐπιδίδωμι τὸ ταπεινὸν τοῦτο σῶμα τῇ Ἐκκλησίᾳ, μέχρις ἂν ᾖ δυνατόν, αἱρετώτερον εἶναι νομίζων ὁτιοῦν παθεῖν σαρκικῶς μᾶλλον ἢ πνευματικῶς πλήσσεσθαι καὶ πλήσσειν τοὺς πολλοὺς τὰ χείρω περὶ ἡμῶν ὑπειληφότας, ἐξ ὧν αὐτοὶ πάσχουσι. 139.7 Ταῦτ' οὖν εἰδώς, καὶ συνεύχου καὶ τὴν γνώμην ἡμῶν ἀπόδεξαι· οὐ χεῖρον δ' ἴσως εἰπεῖν, καὶ τυποῦ πρὸς εὐλάβειαν. 140.Τ ΟΛΥΜΠΙΩΙ 140.1 Πάλιν γράφω, παρεῖναι δέον· ἀλλὰ παρὰ σοῦ μοι τὸ θάρσος, ὦ καὶ τῶν πνευματικῶν βραβευτὰ (ἵνα πρῶτον εἴπω τὸ πρῶτον), καὶ τῶν κοινῶν ἐπανορθωτά, καὶ θεόθεν τὰ ἀμφότερα· ὁ καὶ μισθὸν εὐσεβείας λαβών, τὸ κατὰ νοῦν χωρεῖν σοι τὰ πράγματα καὶ μόνῳ τυγχάνειν ἁλωτὰ τὰ μὴ τοῖς ἄλλοις ἁλώσιμα. 140.2 Σύνεσις γάρ σοι καὶ ἀνδρεία τὴν ἀρχὴν ἄγουσιν, ἡ μὲν εὑρίσκουσα τὸ πρακτέον, ἡ δὲ ῥᾳδίως ἐπιτελοῦσα τὸ εὑρεθέν. Καὶ τὸ μέγιστον, ἡ τῆς χειρὸς καθαρότης, ᾗ πάντα εὐθύνεται. 140.3 Ποῦ σοι χρυσὸς ὁ ἄδικος; οὐδ' ἐγένετο, πρῶτον ἐξορίαν κατακρι θείς, ὡς ἀφανὴς τύραννος. Ποῦ δὲ ἀπέχθεια; κατακέκριται. Ποῦ δὲ χάρις; ἐνταῦθά τι κλίνῃ (κατηγορήσω γάρ σου μικρόν), ἀλλὰ Θεοῦ φιλανθρωπίαν μιμούμενος, ἣν καὶ νῦν αἰτεῖ δι' ἡμῶν Αὐρήλιος, ὁ σὸς στρατιώτης, 140.4 ὃν ἄφρονα φυγάδα καλῶ καὶ ἱκέτην σώφρονα, ὅτι ὑπὸ τὰς ἡμετέρας ἑαυτὸν τέθεικε χεῖρας, καὶ διὰ τῶν ἡμετέρων τὰς σάς, ὥσπερ τινὰ εἰκόνα βασιλικήν, τὴν πολιὰν ἡμῶν προβαλλόμενος καὶ τὴν ἱερωσύνην, ἣν αἰδεῖσθαι πολλάκις καθωμολόγησας. 140.5 Ἰδού σοι προσάγει τοῦτον ἡ θυο φόρος χεὶρ αὕτη καὶ ἀναίμακτος καὶ πολλοὺς μὲν ἐπαίνους σου γράψασα, γράψουσα δέ, οἶδ' ὅτι, καὶ πλείους, εἰ Θεὸς παρατείνειεν ὑμῖν τὴν ἀρχήν, τήν τε σὴν λέγω καὶ τοῦ συνεργοῦ τῆς σῆς θέμιδος.

141.Τ ΤΩΙ ΑΥΤΩΙ 141.1 Πάλιν φιλανθρωπίας καιρός, καὶ πάλιν ἐγὼ τολμηρὸς

γράμμασι πιστεύων παράκλησιν περὶ τοσούτου πράγματος. Ποιεῖ γάρ με θρασὺν ἡ νόσος, οὐδὲ προϊέναι συγχωροῦσα· οὐ γὰρ εὐπρεπῆ παρέχει τὴν εἴσοδον. 141.2 Τίς οὖν ἡ πρεσβεία; καί μου δέξαι ταύτην ἡμέρως καὶ φιλανθρώπως. ∆εινὸν μὲν καὶ ἀνδρὸς θάνατος (πῶς γὰρ οὔ;) τοῦ σήμερον ὄντος καὶ αὔριον οὐκ ἐσομένου οὐδὲ πρὸς ἡμᾶς ἀναλύσοντος· πολλῷ δὲ δεινότερον πόλιν ἀποθανεῖν, ἣν βασιλεῖς ἱδρύσαντο καὶ χρόνοι συνεστήσαντο καὶ ἀκολουθία μακρὰ διεφύλαξεν. 141.3 Ὑπὲρ τῆς ∆ιοκαισα ρέων ὁ λόγος, τῆς ποτε πόλεως, νῦν δὲ οὐ πόλεως, εἰ μὴ σὺ νεύσειας ἥμερον. Ταύτην σοι προσπίπτειν νόμισον δι' ἡμῶν, καὶ φωνὴν ἐχέτω καὶ σχῆμα πενθικὸν περικείσθω καὶ κειράσθω κόμας, ὥσπερ ἐν δράματι, καὶ τούτους ποιείσθω πρὸς σὲ τοὺς λόγους· «∆ός μοι χεῖρα χαμαὶ κειμένῃ, βοήθησον ἀσθενούσῃ. Μὴ