108

not the one who is always standing in the harbor, but the one who is always at sea; so also the man of the world, and the monk. For the one, as if in a waveless harbor, is living a quiet life, and is delivered from all storms; but this one is always on the sea, and sails in the midst of the ocean fighting with many billows; and even if he himself does not need it, he must be prepared, so as to stop the mouths of others. 3. So that the more he becomes esteemed in the present life, the more he needs this instruction. For if he is brought up in palaces, many both Greeks are there and philosophers and those puffed up with present glory, just like a place filled with dropsical people. Such a thing are palaces; all are puffed up and inflamed; and those who are not, are eager to become so. Consider then how great a thing it is for your son, having entered there, to enter like an excellent physician, with the instruments that are able to suppress the inflammation of each, and to approach each and converse, and to make the sick body healthy, applying remedies from the Scriptures, and pouring forth discourses on philosophy. For with whom will the monk converse? With the wall and the roof? But with the wilderness and the glens? Or with the birds and the trees? Therefore he has no great need of such teaching; but still he makes it his work to accomplish this, not so much to teach others, but for himself. There is great need, therefore, especially for those involved in this life, of such teaching; for this man has more necessity of sinning than that one. But if you wish to know, he will also be more suitable in the world itself. For all will respect him for those words, when they see him not being burned in the fire, nor desiring rule; then he will also obtain it, when he does not desire it, and he will be more venerable to the king. For it is not possible for such a one to be hidden. For among many healthy people, the healthy one will be hidden; but among many who are sick, when there is one healthy person, the report will quickly run even to the royal ears, and will set him over many nations. Knowing these things, therefore, bring up your children in the training and admonition of the Lord. But is someone poor? Again, poor; but he will be no more insignificant than the one involved in palaces, because he is not in palaces, but he will be admired, and will quickly come to a 62.153 voluntary rule, not an ordained one. For if certain worthless and cynical Greek men, having undertaken such a worthless philosophy (for such is the Greek one), or rather, not even it, but its name, and having put on a cloak, and having grown their hair long, put many to shame; how much more the true philosopher? If a false appearance, if a seeming shadow of philosophy so captivates, what if we love the true and sincere philosophy? Will not all serve him? and will they not entrust houses and wives and children to such men with great security? But there is not, there is not such a philosopher now. For this reason it is not possible to find the example. For they exist among monks, but no longer among worldly people. And that they are among monks, it is possible to bring forward many; however I will speak of one out of many. You know, of course, and you have heard, and some of you have even seen the man of whom I am now about to speak; I mean the wonderful Julian. This was a rustic man, humble and from a humble family; not at all experienced in external education, but filled with unfeigned philosophy. When this man entered the cities (and this happened rarely), neither when orators, nor sophists, nor any other entered, was there such a gathering. But what am I saying? Is not his name sung more brightly than that of all kings even now? But if these things are in this world, in the world in which the Lord promised us no good thing, in which He said we were strangers, let us consider how many good things will be laid up in the heavens; if where they were sojourners, they enjoyed so much honor, where their cities are, how much glory will they enjoy? if where he promised affliction, there is so much reverence, where truly

108

δεῖται ὁ διαπαντὸς ἐπὶ λιμένος ἑστὼς, ἀλλ' ὁ θαλαττεύων ἀεί· οὕτω καὶ ὁ κοσμικὸς, καὶ ὁ μονάζων. Ὁ μὲν γὰρ, καθάπερ εἰς λιμένα ἐστὶν ἀκύμαντον, βίον ἀπράγμονα ζῶν, καὶ πάσης ἀπηλλαγμένον καταιγίδος· οὗτος δὲ διαπαντὸς πελάγιός ἐστι, καὶ θαλαττεύει ἐν μέσῳ πελάγει πολλαῖς τρικυμίαις μαχόμενος· κἂν αὐτὸς μὴ δέηται, ἀλλὰ παρεσκευασμένον εἶναι δεῖ, ὥστε τὰς ἑτέρων ἐμφράξαι γλώττας. γʹ. Ὥστε ὅσῳ ἂν εὐδόκιμος γένηται ἐν τῷ βίῳ τῷ παρόντι, τοσούτῳ αὐτῷ δεῖ τῆς παιδεύσεως ταύτης. Ἄν τε γὰρ ἐν βασιλείοις τρέφηται, πολλοὶ καὶ Ἕλληνες ἐκεῖ καὶ φιλόσοφοι καὶ οἱ πεφυσημένοι ἐπὶ τῇ παρούσῃ δόξῃ, καθάπερ τόπος τις ὑδερικῶν ἐμπεπλησμένος. Τοιοῦτόν τί ἐστι τὰ βασίλεια· πάντες εἰσὶ πεφυσημένοι καὶ φλεγμαίνοντες· οἱ δὲ οὐκ ὄντες σπουδάζουσι τοῦτο γενέσθαι. Ἐννόησον οὖν ὅσον ἐστὶ τὸν υἱὸν τὸν σὸν εἰσελθόντα ἐκεῖ, καθάπερ ἰατρὸν ἄριστον, μετὰ τῶν ὀργάνων εἰσιέναι τῶν δυναμένων καταστέλλειν τὴν ἑκάστου φλεγμονὴν, καὶ προσιέναι ἑκάστῳ καὶ διαλέγεσθαι, καὶ ὑγιὲς τὸ κάμνον σῶμα ποιεῖν, φάρμακα ἐπιτιθέντα τὰ ἀπὸ τῶν Γραφῶν, καὶ τοὺς περὶ φιλοσοφίας ἐκχέοντα λόγους. Ὁ γὰρ μονάζων τίνι διαλέξεται; τῷ τοίχῳ καὶ τῷ ὀρόφῳ; ἀλλὰ τῇ ἐρημίᾳ καὶ ταῖς νάπαις; ἢ τοῖς ὄρνισι καὶ τοῖς δένδροις; Οὐκ ἔχει τοίνυν πολλὴν ἀνάγκην ἐκεῖνος τῆς τοιαύτης διδασκαλίας· ἀλλ' ὅμως ἔργον τίθεται τοῦτο κατορθῶσαι, οὐχ ὥστε ἑτέρους τοσοῦτον παιδεῦσαι, ἀλλ' ὥστε ἑαυτόν. Πολλὴ οὖν χρεία μάλιστα τοῖς ἐν τῷ βίῳ τούτῳ στρεφομένοις τῆς τοιαύτης διδασκαλίας· καὶ γὰρ τοῦ ἁμαρτάνειν πλείονα οὗτος ἀνάγκην ἔχει, ἢ ἐκεῖνος. Εἰ δὲ βούλει γνῶναι, καὶ ἐν τῷ κόσμῳ αὐτῷ ἐπιτηδειότερος ἔσται. Πάντες γὰρ αὐτὸν αἰδεσθήσονται ἀπὸ τῶν ῥημάτων ἐκείνων, ὅταν ὁρῶσιν αὐτὸν ἐν πυρὶ μὴ καιόμενον, μηδὲ ἀρχῆς ἐπιθυμοῦντα· τότε καὶ τεύξεται ταύτης, ὅταν μὴ ἐπιθυμῇ, καὶ βασιλεῖ αἰδεσιμώτερος ἔσται. Οὐ γὰρ ἔνι τὸν τοιοῦτον λαθεῖν. Ἐν μὲν γὰρ πολλοῖς ὑγιαίνουσι λήσεται ὁ ὑγιαίνων· ἐν δὲ πολλοῖς κάμνουσιν ὅταν εἷς ὑγιαίνων ᾖ, ταχέως καὶ εἰς τὰς βασιλικὰς ἀκοὰς ἡ φήμη διαδραμεῖται, καὶ πολλοῖς αὐτὸν ἐπιστήσει ἔθνεσι. Ταῦτα οὖν εἰδότες, ἐκτρέφετε ἐν παιδείᾳ καὶ νουθεσίᾳ Κυρίου τὰ τέκνα. Ἀλλὰ πένης τίς ἐστι; Πάλιν πένης· ἀλλὰ τοῦ ἐν βασιλείοις στρεφομένου οὐδὲν ἔσται εὐτελέστερος, ἐπειδὴ μὴ ἐν βασιλείοις ἐστὶν, ἀλλὰ θαυμασθήσεται, καὶ ταχέως εἰς ἀρ 62.153 χὴν ἥξει τὴν ἑκούσιον, οὐ τὴν χειροτονητήν. Εἰ γὰρ Ἕλληνες ἄνδρες τριωβολιμαῖοί τινες καὶ κύνες, φιλοσοφίαν τοιαύτην ἀναδεξάμενοι τριωβολιμαῖον (τοιαύτη γὰρ ἡ Ἑλληνικὴ), μᾶλλον δὲ οὐδὲ αὐτὴν, ἀλλ' ὄνομα αὐτῆς, καὶ τρίβωνα περιθέμενοι, καὶ κόμην θρέψαντες, πολλοὺς δυσωποῦσι· πόσῳ μᾶλλον ὁ ὄντως φιλόσοφος; Εἰ σχῆμα ψευδὲς, εἰ σκιὰ φιλοσοφίας φαινομένη οὕτως αἱρεῖ, τί ἐὰν τὴν ἀληθῆ φιλοσοφίαν ἀγαπήσωμεν καὶ τὴν εἰλικρινῆ; οὐχὶ πάντες θεραπεύσουσι; καὶ οἰκίας καὶ γυναῖκας καὶ παῖδας τοῖς τοιούτοις μετὰ πολλῆς τῆς ἀδείας ἐγχειρίσουσιν; Ἀλλ' οὐκ ἔστιν, οὐκ ἔστι τοιοῦτος φιλόσοφος νῦν. ∆ιὰ τοῦτο οὐδὲ τὸ ὑπόδειγμα ἔστιν εὑρεῖν. Εἰσὶ μὲν γὰρ ἐν μονάζουσιν, ἐν δὲ κοσμικοῖς οὐκέτι. Καὶ ὅτι ἐν μονάζουσίν εἰσι, δυνατὸν πολλοὺς παραγαγεῖν· ὅμως ἕνα ἀπὸ πλειόνων ἐρῶ. Ἴστε δήπου, καὶ ἀκηκόατε, οἱ δὲ καὶ ἐθεωρήσατε τὸν ἄνδρα, ὃν μέλλω νῦν ἐρεῖν· Ἰουλιανὸν λέγω τὸν θαυμάσιον. Οὗτος ἦν ἀνὴρ ἄγροικος, ταπεινὸς καὶ ἐκ ταπεινῶν· οὐδὲ ὅλως τῆς ἔξωθεν παιδείας ἔμπειρος, ἀλλὰ τῆς ἀπλάστου φιλοσοφίας πεπληρωμένος. Τούτου εἰς τὰς πόλεις ἐμβάλλοντος (σπανιάκις δὲ τοῦτο ἐγίνετο), οὔτε ῥητόρων, οὔτε σοφιστῶν, οὔτε ἄλλου τινὸς εἰσελαύνοντος, τοιαύτη τις ἐγίνετο συστροφή. Τί δὲ λέγω; οὐχὶ πάντων βασιλέων καὶ τὸ ὄνομα αὐτοῦ λαμπρότερον ᾄδεται ἔτι καὶ νῦν; Εἰ δὲ ἐν τῷ κόσμῳ τούτῳ ταῦτα, ἐν τῷ κόσμῳ, ἐν ᾧ μηδὲν ἡμῖν ἐπηγγείλατο ἀγαθὸν ὁ ∆εσπότης, ἐν ᾧ ξένους ἡμᾶς εἶπεν εἶναι, ἐννοήσωμεν ἐν τοῖς οὐρανοῖς πόσα ἔσται τὰ ἀποκείμενα ἀγαθά· εἰ ἔνθα πάροικοι ἦσαν, τοσαύτης ἀπέλαυον τιμῆς, ἔνθα αἱ πόλεις εἰσὶ, πόσης ἀπολαύσουσι δόξης; εἰ ἔνθα θλῖψιν ἐπηγγείλατο, τοσαύτη θεραπεία, ἔνθα ὄντως