Book VI.

1. Our condition here, indeed, is such as thou hast heard. But our condition hereafter how shall we endure, when we are compelled to give our account for each of those who have been entrusted to us? For our penalty is not limited to shame, but everlasting chastisement awaits us as well. As for the passage, “Obey them that have the rule over you, and submit to them, for they watch in behalf of your souls as they that shall give account;”158    Heb. xiii. 17. though I have mentioned it once already, yet I will break silence about it now, for the fear of its warning is continually agitating my soul. For if for him who causes one only, and that the least, to stumble, it is profitable that “a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea;”159    Matt. xviii. 6. and if they who wound the consciences of the brethren, sin against Christ Himself,160    1 Cor. viii. 12. what then will they one day suffer, what kind of penalty will they pay, who destroy not one only, or two, or three, but so many multitudes? For it is not possible for inexperience to be urged as an excuse, nor to take refuge in ignorance, nor for the plea of necessity or force to be put forward. Yea, if it were possible, one of those under their charge could more easily make use of this refuge for his own sins than bishops in the case of the sins of others. Dost thou ask why? Because he who has been appointed to rectify the ignorance of others, and to warn them beforehand of the conflict with the devil which is coming upon them, will not be able to put forward ignorance as his excuse, or to say, “I have never heard the trumpet sound, I did not foresee the conflict.” For he is set for that very purpose, says Ezekiel, that he may sound the trumpet for others, and warn them of the dangers at hand. And therefore his chastisement is inevitable, though he that perishes happen to be but one. “For if when the sword comes, the watchman does not sound the trumpet to the people, nor give them a sign, and the sword come and take any man away, he indeed is taken away on account of his iniquity, but his blood will I require at the watchman’s hands.”161    Ezek. xxxiii. 6.

2. Cease then to urge us on to a penalty so inevitable; for our discourse is not about an army, or a kingdom; but about an office which needs the virtues of an angel. For the soul of the Priest ought to be purer than the very sunbeams, in order that the Holy Spirit may not leave him desolate, in order that he may be able to say, “Now I live; and yet no longer I, but Christ liveth in me.”162    Gal. ii. 20. For if they who dwell in the desert, and are removed far from the city and the market-place, and the tumult therein, and who enjoy all their time a haven of rest, and of peacefulness, are not willing to rely on the security of that manner of life, but add to it numberless other safeguards, hedging themselves round on every side, and studying both to speak and to act with great circumspection, so that to the utmost extent of human power they may draw near to God with assurance, and with unstained purity, what power and strength, thinkest thou, does the ordained Priest need so as to be able to tear his soul away from every defilement, and to keep its spiritual beauty unsullied? For he has need of far greater purity than they; and whoever has need of greater purity, he too is subject to more pressing temptations than they, which are able to defile him, unless by using constant self-denial and much labor, he renders his soul inaccessible to them. For beauty of face, elegance of movement, an affected gait and lisping voice, pencilled eyebrows and enamelled cheeks, elaborate braiding and dyeing of hair, costliness of dress, variety of golden ornaments, and the glory of precious stones, the scent of perfumes, and all those other matters to which womankind devote themselves, are enough to disorder the mind, unless it happen to be hardened against them, through much austerity of self restraint. Now to be disturbed indeed by such things is nothing wonderful. But on the other hand, that the devil should be able to hit and shoot down the souls of men by the opposite of these—this is a matter which fills us with astonishment and perplexity.

3. For ere now some men who have escaped these snares, have been caught by others widely differing from these. For even a neglected appearance, unkempt hair, squalid dress, and an unpainted face, simple behavior, and homely language, unstudied gait, and unaffected voice, a life of poverty, a despised, unpatronized and lonely condition, have first drawn on the beholder to pity, and next to utter ruin; and many who have escaped the former nets, in the way of gold ornaments and perfumes, and apparel, and all the rest, of which I have spoken as connected with them, have easily fallen into these so widely differing from them, and have perished. When then both by poverty and by riches, both by the adornment and the neglect of the personal appearance, both by studied and unaffected manners, in short by all those means which I have enumerated, war is kindled in the soul of the beholder, and its artifices surround him on every side, how will he be able to breathe freely while so many snares encompass him? and what hiding-place will he be able to find—I do not say so as to avoid being forcibly seized by them (for this is not altogether difficult)—but so as to keep his own soul undisturbed by polluting thoughts?

And I pass by honors, which are the cause of countless evils. For those which come from the hands of women are ruinous to the vigor of self-restraint, and often overthrow it when a man does not know how to watch constantly against such designs; while those which come from the hands of men, unless a man receive them with much nobleness of mind, he is seized with two contrary emotions, servile flattery and senseless pride. To those who patronize him, he is obliged to cringe; and towards his inferiors he is puffed up, on account of the honors which the others confer, and is driven into the gulf of arrogance. We have mentioned these matters indeed, but how harmful they actually are, no one could well learn without experience. For not only these snares, but greater and more delusive than these, he must needs encounter, who has his conversation in the world. But he who is content with solitude, has freedom from all this, and if at any time a strange thought creates a representation of this kind, the image is weak, and capable of being speedily subdued, because there is no fuel added to the flame from without, arising from actual sight. For the recluse has but himself to fear for; or should he be forced to have the care of others they are easily counted: and if they be many, yet they are less than those in our Churches, and they give him who is set over them much lighter anxiety about them, not only on account of their fewness, but because they are all free from worldly concerns, and have neither wife nor children, nor any such thing to care about; and this makes them very deferential to their rulers, and allows them to share the same abode with them, so that they are able to take in their failings accurately at a glance and correct them, seeing that the constant supervision of a teacher is no little help towards advance in virtue.

4. But of those who are subject to the Priest, the greater number are hampered with the cares of this life, and this makes them the slower in the performance of spiritual duties. Whence it is necessary for the teacher to sow every day (so to speak), in order that by its frequency at least, the word of doctrine may be able to be grasped by those who hear. For excessive wealth, and an abundance of power, and sloth the offspring of luxury, and many other things beside these, choke the seeds which have been let fall. Often too the thick growth of thorns does not suffer the seed to drop even upon the surface of the soil. Again, excess of trouble, stress of poverty, constant insults, and other such things, the reverse of the foregoing, take the mind away from anxiety about things divine; and of their people’s sins, not even the smallest part can become apparent; for how should it, in the case of those the majority of whom they do not know even by sight?

The Priest’s relations with his people involve thus much difficulty. But if any inquire about his relations with God, he will find the others to be as nothing, since these require a greater and more thorough earnestness. For he who acts as an ambassador on behalf of the whole city—but why do I say the city? on behalf of the whole world indeed—prays that God would be merciful to the sins of all, not only of the living, but also of the departed.163    All the ancient Liturgies contained prayers for the departed. St. Cyril of Jerusalem (Catech. Mystag., v. n. vi.), speaking of the prayer after consecration, says: “and then we pray for our holy fathers and bishops, and for all that have fallen asleep before us, believing that it will be a very great benefit to their souls to have supplication offered for them whilst the holy and most awful sacrifice is lying upon the altar,” but the practice was not based upon anything like the later Roman doctrine of purgatory. It was the natural expression of a devout belief in the “communion of saints.” See Bingham’s Antiquities, Book xv. What manner of man ought he to be? For my part I think that the boldness of speech of Moses and Elias, is insufficient for such supplication. For as though he were entrusted with the whole world and were himself the father of all men, he draws near to God, beseeching that wars may be extinguished everywhere, that tumults may be quelled; asking for peace and plenty, and a swift deliverance from all the ills that beset each one, publicly and privately; and he ought as much to excel in every respect all those on whose behalf he prays, as rulers should excel their subjects.

And whenever he invokes the Holy Spirit, and offers the most dread sacrifice, and constantly handles the common Lord of all, tell me what rank shall we give him? What great purity and what real piety must we demand of him? For consider what manner of hands they ought to be which minister in these things, and of what kind his tongue which utters such words,164    “And we pray and beseech Thee, send down thy Holy Ghost upon us and upon these gifts here outspread, and make this bread to be the precious body of thy Christ, and that which is in the cup the precious blood of Christ, having so changed them by thy Holy Spirit that to us who partake of them they may be for the cleansing of our souls, the remission of sins, the communion of the Holy Spirit.” (Liturgy of St. Chrysostom.) and ought not the soul which receives so great a spirit to be purer and holier than anything in the world? At such a time angels stand by the Priest; and the whole sanctuary, and the space round about the altar, is filled with the powers of heaven, in honor of Him who lieth thereon. For this, indeed, is capable of being proved from the very rites which are being then celebrated. I myself, moreover, have heard some one once relate, that a certain aged, venerable man, accustomed to see revelations, used to tell him, that he being thought worthy of a vision of this kind, at such a time, saw, on a sudden, so far as was possible for him, a multitude of angels, clothed in shining robes, and encircling the altar, and bending down, as one might see soldiers in the presence of their King, and for my part I believe it. Moreover another told me, without learning it from some one else, but as being himself thought worthy to be both an ear and eye witness of it, that, in the case of those who are about to depart hence, if they happen to be partakers of the mysteries, with a pure conscience, when they are about to breathe their last, angels keep guard over them for the sake of what they have received, and bear them hence. And dost thou not yet tremble to introduce a soul into so sacred a mystery of this kind, and to advance to the dignity of the Priesthood, one robed in filthy raiment, whom Christ has shut out from the rest of the band of guests?165    Matt. xxii. 13. The soul of the Priest should shine like a light beaming over the whole world. But mine has so great darkness overhanging it, because of my evil conscience, as to be always cast down and never able to look up with confidence to its Lord. Priests are the salt of the earth.166    Matt. v. 13. But who would easily put up with my lack of understanding, and my inexperience in all things, but thou, who hast been wont to love me beyond measure. For the Priest ought not only to be thus pure as one who has been dignified with so high a ministry, but very discreet, and skilled in many matters, and to be as well versed in the affairs of this life as they who are engaged in the world, and yet to be free from them all more than the recluses who occupy the mountains. For since he must mix with men who have wives, and who bring up children, who possess servants, and are surrounded with wealth, and fill public positions, and are persons of influence, he too should be a many-sided man—I say many-sided, not unreal, nor yet fawning and hypocritical, but full of much freedom and assurance, and knowing how to adapt himself profitably, where the circumstances of the case require it, and to be both kind and severe, for it is not possible to treat all those under one’s charge on one plan, since neither is it well for physicians to apply one course of treatment to all their sick, nor for a pilot to know but one way of contending with the winds. For, indeed, continual storms beset this ship of ours, and these storms do not assail from without only, but take their rise from within, and there is need of much condescension, and circumspection, and all these different matters have one end in view, the glory of God, and the edifying of the Church.

5. Great is the conflict which recluses undergo, and much their toil.167    The following descriptions of monastic life were no doubt drawn from the habits of the monks in the neighbourhood of Antioch, who dwelt on the mountainous heights of Silpius and Casius, south of the city. They lived in separate huts or cabins, but were subject to an abbot and a common rule, probably very similar to that which Pachomius had recently established in Egypt, and which became very generally adopted in the East. There are frequent allusions to the habits of these monks in Chrysostom’s Homilies. See especially St. Matt. Hom. LXVIII. c. 3, and LXIX. c. 3; also Life of St. Chrysostom by the translator, pp. 59–68, 3d ed. But if any one compare their exertions with those which the right exercise of the Priesthood involves, he will find the difference as great as the distance between a king and a commoner. For there, if the labor is great indeed, yet the conflict is common to body and soul, or rather the greater part of it is accomplished by the condition of the body, and if this be not strong, the inclination remains undeveloped, and is unable to come out into action. For the habit of intense fasting, and sleeping on the ground, and keeping vigil, and refraining from the bath, and great toil, and all other means which they use for the affliction of the body are given up, when the body to be thus disciplined is not strong. But in this case purity of soul is the business in hand, and no bodily vigor is required to show its excellence. For what does strength of body contribute towards our being not self-willed, or proud, or headstrong, but sober and prudent, and orderly, and all else, wherein St. Paul filled up the picture of the perfect Priest? But no one could say this of the virtues of the recluse.

6. But as in the case of wonder-workers, a large apparatus is required, both wheels and ropes and daggers; while the philosopher has the whole of his art stored up in his mind, not requiring any external appliances: So accordingly in the case before us. The recluse requires both a good condition of body, and a place suitable for his course of life, in order that such may not be settled too far from intercourse with their fellow men, and may have the tranquillity which belongs to desert places, and yet further, may not fail to enjoy the most favorable climate. For nothing is so unbearable to a body worn with fastings as a climate which is not equable. And what trouble they are compelled to take in the preparation of their clothing and daily food, as they are themselves ambitious of doing all with their own hands, I need not speak of now. But the Priest will require none of these things to supply his wants, but is unconcerned about them, and participates in all things which are harmless, while he has all his skill stored up in the treasure-house of his mind. But if any one admire a solitary life, and retirement from the society of the multitude, I should say myself that such a life was a token of patience, but not a sufficient proof of entire fortitude of soul. For the man who sits at the helm in harbor, does not yet give any certain proof of his art. But if one is able to guide his ship safely in the midst of the sea, no one would deny him to be an excellent steersman.

7. It would be, therefore, in no wise excessively surprising to us, that the recluse, living as he does by himself, is undisturbed and does not commit many and great sins. For he does not meet with things which irritate and excite his mind. But if any one who has devoted himself to whole multitudes, and has been compelled to bear the sins of many, has remained steadfast and firm, guiding his soul in the midst of the storm as if he were in a calm, he is the man to be justly applauded and admired of all, for he has shown sufficient proof of personal manliness. Do not thou, therefore, for thy part wonder if I, who avoid the market-place and the haunts of the multitude, have not many to accuse me. For I ought not to wonder, if I sinned not when asleep, nor fell when I did not wrestle, nor was hit if I did not fight. For who, tell me, who will be able to speak against me, and reveal my depravity? Can this roof or cell? Nay, they would not be able to give tongue? Would my mother, who best of all knows my affairs? Well, certainly with her I am neither in communication, nor have we ever come to a quarrel, and if this had happened, no mother is so heartless and wanting in affection for her child as to revile and accuse before all him whom she travailed with, and brought forth, and reared, if there were no reason to constrain her, nor any person to urge her to such an act. Nevertheless, if any one desires to make a careful inspection of my mind, he will discover much which is corrupt there. Nor art thou unaware of this who art specially wont to extol me with praises before all. Now that I do not say these things out of mere modesty, recollect how often I said to thee, when this subject was being discussed between us, “If any one were to give me my choice whether I would rather gain distinction in the oversight of the Church, or in the life of the recluse, I would vote a thousand times over for accepting the former. For I have never failed to congratulate those who have been able to discharge this office well, and no one will gainsay that what I counted blessed I would not have shunned were I able to take part in it fitly. But what am I to do? There is nothing so prejudicial to the oversight of the Church as this inactivity and negligence of mine, which others think to be a sort of self-discipline, but which I hold to be a veil as it were of my personal infirmity, covering the greater number of my defects and not suffering them to appear. For he who is accustomed to enjoy such great freedom from business, and to pass his time in much repose, even if he be of a noble nature, is confused by his inexperience, and is disturbed, and his inactivity deprives him of no small part of his natural ability. But when, besides, he is of slow intellect, and ignorant also of these severe trials, which I take it is my case, he will carry on this ministry which he has received no better than a statue. Wherefore of those who have come to such great trial, out of that school, few shine; and the greater part betray themselves, and fall, and undergo much hardship and sufferings; and no wonder. For the trials and the discipline are not concerned with the same things. The man who is contending in no wise differs from those who are untrained. He who thus enters this list should despise glory, be superior to anger, full of great discretion. But for the exercise of these qualities there is no scope in his case who affects a secluded life. For he does not have many to provoke him in order that he may practise chastising, the force of his anger: nor admirers and applauders in order that he may be trained to despise the praises of the multitudes. And of the discretion which is required in the Church, there is no taking account in their case. Whenever, therefore, they come to the trials of which they have never had practical experience, they get bewildered, their heads are turned, they fall into a state of helplessness, and besides adding nothing to their excellence, may have often lost that which they brought with them.

8. Basil: What then? shall we set over the administration of the Church those who move in society, and who are careful about the concerns of this world, who are adepts at wrangling and vituperation, are full of countless artifices, and versed in luxurious ways?

Chrysostom: Hush, dear friend that thou art! Thou shouldest never entertain in thy thoughts such men as these, when the Priesthood is under discussion, but only such as are able after mixing and associating with all, to keep their purity undefiled, and their unworldliness, their holiness, constancy and sobriety unshaken, and to possess all other virtues which belong to recluses, in a greater degree than they. He who has many defects, but is able to hide them, by means of his seclusion, and to make them ineffectual, because he does not associate with any one, when he comes into society will gain nothing, but the position of a laughing-stock, and will run greater risks still, which I was very nearly experiencing myself, had not the providence of God quickly warded off such fire from my head. For it is not possible for one in such a position to escape notice when he is so conspicuously placed, but everything then is detected, and as the fire tests the material of metals, so too the trial of the clerical office searches the souls of mortal men; and if any one be passionate or mean, or ambitious of fame, if he be boastful, or anything else of the kind, it unveils all; and speedily lays bare his defects, and not only lays them bare, but increases their painfulness and strength. For the wounds of the body, if they are galled, become harder to heal, and the emotions of the mind when chafed and irritated, are naturally more exasperated, and those who possess them are driven to commit greater sins. For they excite him who does not restrain them, to love of glory, and to boastfulness, and to desire for this world’s goods, and draw him downwards, both to luxury and laxity of life, and to laziness, and, little by little, to evils worse than these which result from them. For many are the circumstances in society which have the power to upset the balance of the mind, and to hinder its straightforward course;168    Another reading gives its “career towards God.” and first of all is his social intercourse with women. For it is not possible for the Bishop, and one who is concerned with the whole flock, to have a care for the male portion of it, but to pass over the female, which needs more particular forethought, because of its propensity to sins. But the man who is appointed to the administration of a Bishopric must have a care for the moral health of these, if not in a greater, at least in no less a degree than the others. For it is necessary to visit them when they are sick, to comfort them when they are sorrowful, and to reprove them when they are idle, and to help them when they are distressed; and in such cases the evil one would find many opportunities of approach, if a man did not fortify himself with a very strict guard. For the eye, not only of the unchaste, but of the modest woman pierces and disturbs the mind. Flatteries enervate it, and favors enslave it, and fervent love—the spring one may say of all good—becomes the cause of countless evils to those who do not make a right use of it. Constant cares too have ere now blunted the edge of the understanding, and have made that which was buoyant heavier than lead, while anger has burst in like smoke, and taken possession of all the inner man.

9. Why should any one speak of the injuries that result from grief,169    According to a different reading, τὰς λσιπὰς βχ€βας, “The injuries which remain.” the insults, the abuse, the censure from superiors, from inferiors, from the wise, and from fools; for the class who are wanting in right judgment are particularly fond of censuring, and will never readily allow any excuse. But the truly excellent Bishop ought neither to think lightly of these, but to clear himself with all men of the charges which they bring against him, with great forbearance and meekness, pardoning their unreasonable fault-finding, rather than being indignant and angry about it. For if St. Paul feared lest he should incur a suspicion of theft, among his disciples, and therefore procured others for the management of the money, that “no one” he says, “should blame us in this abundance which is administered by us,”170    2 Cor. viii. 20. how ought we not to do all so as to remove evil suspicions, even if they happen to be false, and most unreasonable, and very foreign to our thought? For we are not so utterly removed from any sin as St. Paul from theft; notwithstanding, though so far from this evil practice, he did not, therefore, slight the suspicion of the world, although it was very absurd, and even insane. For it was madness to have any such suspicion about that blessed and admirable character. But none the less does he remove far off the causes of this suspicion, unreasonable though it was, and such as no one who was in his senses would entertain, and he neither disdained the folly of the multitudes, nor did he say, “To whose mind did it ever occur to suspect such things of us, after the signs which I have wrought, and the forbearance which has marked my life, and when you all revered and admired us?” Quite the contrary: he foresaw and expected this base suspicion, and pulled it up by the roots, or rather did not suffer it to grow at all. Why? “Because,” saith he, “we provide things honest not only before the Lord, but before all men.”171    2 Cor. viii. 21; Rom. xii. 17. So great, yea and far greater zeal must we use, to uproot and prevent floating reports which are not good, but to see beforehand from afar whence they come, and to remove beforehand the causes from which they are produced, not to wait till they are established and are the common topics in every one’s mouth. For then it is not easy in the future to destroy them, but very difficult, perhaps impossible, and not without mischief, because this is done after many have been injured. But how far shall I continue pursuing the unattainable? For to enumerate all the difficulties in this direction, is nothing more nor less than measuring the ocean. Even when any one should clear himself from every passion (which is a thing impossible) in order to correct the failings of others, he is forced to undergo countless trials, and when his own infirmities are added, behold, an abyss of toil and care, and all that he must suffer, who wishes to subdue the evils in himself and in those around him.

10. Basil: And now, art thou free from toils? hast thou no cares while thou livest by thyself?

Chrysostom: I have indeed even now. For how is it possible for one who is a man, and who is living this toilsome life of ours, to be free from cares and conflict? But it is not quite the same thing for man to plunge into a boundless ocean and to cross a river, so great is the difference between these cares and those. For now, indeed, if I were able to become serviceable to others, I should wish it myself, and this would be a matter of prayer with me. But if it is not possible to help another, yet if it be practicable to save and rescue myself from the waves, I shall be contented.

Basil: Dost thou then think this to be a great thing? and dost thou fancy that thou wilt be saved when thou art not profitable to any other?

Chrysostom: Thou hast spoken well and nobly, for I am not myself able to believe that it is possible for one who has not labored for the salvation of his fellow to be saved, nor did it at all profit the wretched man in the Gospel that he had not diminished his talent; but he perished through not increasing it and bringing it doubled to his master.172    Matt. xxv. 24. Nevertheless, I think that my punishment will be milder when I am called to account, because I have not saved others, than it would be if I should destroy myself and others too by becoming far worse after so great an honor. For now I trust that my chastisement will be proportioned to the amount of my sins, but after receiving this office, I fear it would be not double, or threefold, but manifold, because I should have caused very many to stumble, and after additional honor should have offended the God who honored me.

11. For this very cause God accuses the Israelites more vehemently, and shows that they were worthy of greater chastisement, because they sinned after so many honors had come to them from Him, saying in one place: “But you only have I known of all the families of the earth, therefore will I punish you for your iniquities,”173    Amos iii. 2. and again, “and I raised up of your sons for prophets, and of your young men for Nazarites;”174    Amos ii. 11. and before the times of the prophets, wishing to show that sins receive sorer punishment by far when they occur in the case of the Priest than in the case of the laity, He enjoins as great a sacrifice to be offered for the Priest as for the whole people,175    Lev. iv. 3, 14. and this amounts to a proof on his part, that the wounds of the Priesthood need more assistance—that is, as great as those of all the people together, and they would not have needed a greater, except they were worse; and they are not worse in their nature, but are aggravated through the dignity of the Priest, who dares to commit them. And why do I speak of the men who follow this ministration. For the daughters of the Priests,176    Lev. xxi. 9. who have no part in the Priestly office, yet on account of their father’s dignity undergo a far bitterer punishment for the same sins as others, and the offense is the same in their case and in the daughters of the laity; namely, fornication in both; yet the penalty is far severer for the former. Dost thou see with what abundant proof God shows thee that he demands much greater punishment for the ruler than for the ruled? For no doubt he who punishes to a greater degree than others the daughter of a certain man for that man’s sake, will not exact the same penalty from the man who is the cause of her additional chastisement as from others, but a much heavier one; and very reasonably; for the mischief does not merely involve himself, but it destroys the souls of the weaker brethren and of them who look up to him, and Ezekiel, writing to show this, distinguishes from one another the judgment of the rams and of the sheep.177    Ez. xxxiv. 17.

12. Do we then seem to thee to entertain a reasonable fear? for in addition to what has been said, although much toil is needful on my part, so that I should not be completely overwhelmed by the passions of my soul, yet I endure the toil, and I do not shun the conflict. For even now I am taken captive by vainglory, but I often recover myself, and I see at a glance that I have been taken, and there are times when I rebuke my soul, which has been enslaved; outrageous desires even now come over me, but they kindle only a languid flame, since my bodily eyes cannot fasten upon any fuel to feed the fire. From speaking ill of any, or from hearing any one evil spoken of, I am utterly removed, since I have no one to talk with; for surely these walls would never give tongue; yet it is not altogether in like manner possible to avoid anger, although there be none to provoke it. For often when the recollection of outrageous men has come over me, and of the deeds done by them, it makes my heart swell. But not permanently, for I quickly subdue its kindling, and persuade it to be quiet, saying that it is very inexpedient and extremely despicable to leave one’s own fault alone, and to busy one’s self about the faults of one’s neighbors. But were I to come among the multitude, and to be involved in countless excitements, I should not be able to have the benefit of this warning, nor to experience reflections which take me thus to task. But just as they who are driven over precipices by a torrent, or in some other way, are able to foresee the destruction to which they are finally going, and are unable to think of any means of help, so I, when I have fallen into the great tumult of my passions, shall be able to see at a glance my chastisement daily increasing. But to be master of myself as I am now, and to rebuke diseases of this sort raging on every side, would not be equally easy for me as it was before. For my soul is weak and puny, and easily mastered, not only by these passions, but by envy, which is bitterer than all of them. Neither does it know how to bear insults or honors temperately. But these do exceedingly elate it, while those depress it. As, then, savage wild beasts, when they are in good condition, and in full vigor, overcome those that fight with them, particularly, too, if they be feeble and unskillful; but if any one were to weaken them by starvation, he will put their rage to sleep, and will extinguish most of their strength; so that one, not over valiant, might take up the conflict and battle with them: so also with the passions of the soul. He who makes them weak, places them in subjection to right reason; but he who nourishes them carefully, makes his battle with them harder, and renders them so formidable that he passes all his time in bondage and fear.

What then is the food of these wild beasts? Of vainglory, indeed, it is honors and applause; of pride, abundance of authority and power; of envy, the reputation of one’s neighbors; of avarice, the munificence of the generous; of incontinence, luxury and the constant society of women; and other passions have their proper nutriment? And all these things will sorely attack me if I come forth into the world, and will tear my soul to pieces, will be the more formidable and will make my battle with them the harder. Whereas, while I am established here they will be subdued; and then, indeed, only with great exertion; yet at the same time, by the Grace of God, they will be subdued, and there will not be anything worse then than their bark. For these reasons I keep to this cell, and am inaccessible, self-contained, and unsociable, and I put up with hearing countless complaints of this kind, although I would gladly efface them, and have been vexed and grieved because I cannot; for it is not easy for me to become sociable, and at the same time to remain in my present security. Therefore I beseech thee, too, to pity rather than to censure one beset with such great difficulty.

But we cannot yet persuade thee. Accordingly the time is now come that I should utter to thee the only thing which I have left unspoken. Perhaps it may seem to many to be incredible, but even so I shall not be ashamed to bring it before the world, for though what is said is proof of an evil conscience and of many sins, yet, since God, who is about to judge us, knows all accurately, what gain will result to us from the ignorance of men? What then is this, which is yet unspoken? From that day on which thou didst impart to me the suspicion of the bishopric, my whole system has often been in danger of being completely unhinged, such was the fear, such the despondency which seized my soul; for on considering the glory of the Bride of Christ, the holiness, the spiritual beauty and wisdom, and comeliness, and then reckoning up my own faults, I used not to cease bewailing both her and myself, and amidst continual distress and perplexity, I kept saying—who then made such a suggestion as this? why has the Church of God made so great a mistake? why has she so provoked her Master, as to be delivered over to me, the unworthiest of all men, and to undergo such great disgrace? Considering these things often by myself, and being unable to bear the thought of so monstrous a thing, I used to be like thunderstruck people, speechless, and unable either to see or hear. And when this condition of great helplessness left me, for there were times when it passed off, tears and despondency succeeded to it, and after the flood of tears, then fear again, entered in their stead, disturbing, confusing and agitating my mind. In such a tempest I used to pass the time that is gone; but thou wast ignorant of it, and thoughtest that I was spending my time in a perfect tranquillity, but I will now try and unveil to thee the storm of my soul, for it may be thou wilt henceforth pardon me, abandoning your accusations. How then shall I unveil this to thee? For if thou wouldest see this clearly, it is not otherwise possible than by laying bare my own heart; but as this is impossible, I will try and show you as well as I can, by a certain faint illustration, the gloom of my despondency, and from this image please to infer my condition.

Let us suppose that the daughter of the King of all the earth under the sun is the betrothed of a certain man, and that this damsel has matchless beauty, transcending that of human nature, and that in this respect she outstrips by a long distance the whole race of women; also that she has virtues of the soul, so great as to distance by a long way the whole generation of men that have been, or that shall be; and that the grace of her manners transcends all standards of art, and that the loveliness of her person is eclipsed by the beauty of her countenance; and that her betrothed, not only for the sake of these things, is enamored of the maiden, but apart from these things has an affection for her, and by his ardor throws into the shade the most passionate of lovers that ever were. Then let us suppose, whilst he is burning with love, he hears from some quarter that some mean, abject man, low born, and crippled in body, in fact a thoroughly bad fellow, was about to wed this wondrous, well-beloved maiden. Have we then presented to thee some small portion of our grief? and is it enough to stay my illustration at this point? So far as my despondency is concerned, I think it is enough; for this was the only purpose for which I introduced the comparison, but that I may show you the measure of my fear, and my terror, let me proceed to another description.

Let there be an armament composed of infantry, cavalry, and marines, and let a number of triremes cover the sea, and phalanxes of foot and horse cover most of the plains, and the ridges of the mountains, and let the metal of their armor reflect the sunshine, and the glitter of the helmets and shields be reflected by the beams which are emitted from them; let the clashing of spears and the neighing of horses be borne up to the very heavens, and let neither sea nor land appear, but only brass and iron in every direction. Let the enemy be drawn up in battle array opposite to these, fierce and savage men, and let the time of the engagement be now at hand. Then let some one suddenly seize some young lad, one of those brought up in the country, knowing nothing but the use of the shepherd’s pipe and crook; let him be clad in brazen armor, and let him be led round the whole camp and be shown the squadrons and their officers, the archers, slingers, captains, generals, the foot and horse, the spearmen, the triremes and their commanders, the dense mass of soldiers in the ships, and the multitude of engines of war lying ready on board. Let him be shown, moreover, the whole array of the enemy, their repulsive aspect, and the varied stores and unusual quantity of their arms; the ravines also and precipices of the mountains, deep and difficult. Let him be shown further on the enemies’ side, horses flying by some enchantment and infantry borne through the air, and sorcery of every power and form; and let him consider the calamities of war, the cloud of spears, the hailstorm of arrows, that great mist and obscurity that gloomiest night which the multitude of weapons occasions, eclipsing the sunbeams with their cloud, the dust no less than the darkness baffling the eyesight. The torrents of blood, the groanings of the falling, the shouts of the surviving, the heaps of slain, wheels bathed in blood, horses with their riders thrown headlong down, owing to the number of corpses, the ground a scene of general confusion, blood, and bows, and arrows, hoofs of horses and heads of men lying together, a human arm and a chariot wheel and a helmet, a breast pierced through, brains sticking to swords, the point of a dart broken off with an eye transfixed upon it. Then let him reckon up the sufferings of the naval force, the triremes burning in the midst of the waves, and sinking with their armed crews, the roaring of the sea, the tumult of the sailors, the shout of the soldiers, the foam of the waves mixed with blood, and dashing over into all the ships; the corpses on the decks, some sinking, some floating, some cast upon the beach, overwhelmed by the waves, and obstructing the passage of the ships. And when he has been carefully instructed in all the tragedy of warfare, let the horrors of captivity and of slavery be added to it, worse than any kind of death; and having told him all this, bid him mount his horse straightway, and take command of all that armament.

Dost thou really think that this lad would be equal to more than the mere description, and would not, at the very first glance, lose heart?

13. Do not think that I have exaggerated the matter by my account, nor suppose that because we are shut up in this body, as in some prison house, and are unable to see anything of the invisible world, that what has been said is overstated. For thou wouldest see a far greater and more formidable conflict than this, couldest thou ever behold, with these eyes of thine, the devil’s most gloomy battle array, and his frantic onset. For there is no brass or iron there. No horses, or chariots or wheels, no fire and darts. These are visible things. But there are other much more fearful engines than these. One does not need against these enemies breastplate or shield, sword and spear, yet the sight only of this accursed array is enough to paralyze the soul, unless it happen to be very noble, and to enjoy in a high degree as a protection to its own courage the providential care of God. And if it were possible by putting off this body, or still keeping it, to see clearly and fearlessly with the naked eye the whole of his battle array, and his warfare against us, thou wouldest see no torrents of blood, nor dead bodies, but so many fallen souls, and such disastrous wounds that the whole of that description of warfare which I just now detailed to thee thou wouldest think to be mere child’s sport and pastime rather than war: so many are there smitten every day, and the wounds in the two cases do not bring about the same death, but as great as is the difference between the soul from the body, so great is the difference between that death and this. For when the soul receives a wound, and falls, it does not lie as a lifeless body, but it is thenceforth tormented, being gnawed by an evil conscience; and after its removal hence, at the time of judgment, it is delivered over to eternal punishment; and if any one be without grief in regard to the wounds given by the devil, his danger becomes the greater for his insensibility. For whoever is not pained by the first wound, will readily receive a second, and after that a third. For the unclean spirit will not cease assaulting to the last breath, whenever he finds a soul supine and indifferent to his first wounds; and if thou wouldest inquire into the method of attack, thou wouldest find this much more severe and varied. For no one ever knew so many forms of craft and deceit as that unclean spirit. By this indeed, he has acquired the greater part of his power, nor can any one have so implacable a hatred against his worst enemies as the evil one against the human race. And if any one inquire into the vehemence with which he fights, here again it would be ludicrous to bring men into comparison with him. But if any one choose out the fiercest and most savage of beasts, and is minded to set their fury against his, he will find that they were meek and quiet in comparison, such rage does he breathe forth when he attacks our souls; and the period of the warfare indeed in the former case is brief, and in this brief space there are respites; for the approach of the night and the fatigue of slaughter, meal-times also, and many other things, afford a respite to the soldier, so that he can doff his armor and breathe a little, and refresh himself with food and drink, and in many other ways recover his former strength. But in the case of the evil one it is not possible ever to lay aside one’s armor, it is not possible even to take sleep, for one who would remain always unscathed. For one of two things must be: either to fall and perish unarmed, or to stand equipped and ever watchful. For he ever stands with his own battle array, watching for our indolence, and laboring more zealously for our destruction, than we for our salvation.

And that he is not seen by us, and suddenly assails us, which things are a source of countless evils to those who are not always on the watch, proves this kind of war to be harder than the other. Couldest thou wish us, then, in such a case to command the soldiers of Christ? yea, this were to command them for the devil’s service, for whenever he who ought to marshal and order others is the most inexperienced and feeble of all men, by betraying through this inexperience those who have been entrusted to his charge, he commands them in the devil’s interests rather than in Christ’s.

But why dost thou sigh? why weep? For my ease does not now call for wailing, but for joy and gladness.

Basil: But not my case, yea this calls for countless lamentations. For I am hardly able yet to understand to what degree of evil thou hast brought me. For I came to thee wanting to learn what excuse I should make on thy behalf to those who find fault with thee; but thou sendest me back after putting another case in the place of that I had. For I am no longer concerned about the excuses I shall give them on thy behalf, but what excuse I shall make to God for myself and my own faults. But I beseech thee, and implore thee, if my welfare is at all regarded by thee, if there be any consolation in Christ, if any comfort of love, if any bowels, and mercies,178    Phil. ii. 1. for thou knowest that thyself above all hast brought me into this danger, stretch forth thine hand, both saying and doing what is able to restore me, do not have the heart to leave me for the briefest moment, but now rather than before let me pass my life with thee.

Chrysostom: But I smiled, and said, how shall I be able to help, how to profit thee under so great a burden of office? But since this is pleasant to thee, take courage, dear soul, for at any time at which it is possible for thee to have leisure amid thine own cares, I will come and will comfort thee, and nothing shall be wanting of what is in my power.

On this, he weeping yet more, rose up. But I, having embraced him and kissed his head, led him forth, exhorting him to bear his lot bravely. For I believe, said I, that through Christ who has called thee, and set thee over his own sheep, thou wilt obtain such assurance from this ministry as to receive me also, if I am in danger at the last day, into thine everlasting tabernacle.

ΛΟΓΟΣ Ϛʹ αʹ. Ὅτι καὶ ταῖς εὐθύναις τῶν ἑτέροις ἁμαρτανομένων ὑπόκεινται οἱ ἱερεῖς Καὶ τὰ μὲν ἐνταῦθα τοιαῦτα οἷάπερ ἤκουσας: τὰ δὲ ἐκεῖ πῶς οἴσομεν, ὅταν καθ' ἕκαστον τῶν πιστευθέντων ἀναγκαζώμεθα τὰς εὐθύνας ὑπέχειν; Οὐ γὰρ μέχρις αἰσχύνης ἡ ζημία, ἀλλὰ καὶ αἰώνιος ἐκδέχεται κόλασις. Τὸ γὰρ »Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε, ὅτι αὐτοὶ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν«, εἰ καὶ πρότερον εἶπον, ἀλλ' οὐδὲ νῦν σιωπήσομαι: ὁ γὰρ φόβος ταύτης τῆς ἀπειλῆς συνεχῶς κατασείει μου τὴν ψυχήν. Εἰ γὰρ τῷ μόνον ἕνα σκανδαλίζοντι καὶ ἐλάχιστον συμφέρει ἵνα μύλος ὀνικὸς κρεμασθῇ εἰς τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ εἰς τὴν θάλατταν καὶ πάντες οἱ τὴν συνείδησιν τῶν ἀδελφῶν τύπτοντες εἰς αὐτὸν ἁμαρτάνουσι τὸν Χριστόν, οἱ μὴ μόνον ἕνα καὶ δύο καὶ τρεῖς, ἀλλὰ πλήθη τοσαῦτα ἀπολλύντες, τί ποτε ἆρα πείσονται καὶ ποίαν δώσουσι δίκην; Οὐδὲ γὰρ ἀπειρίαν ἔστιν αἰτιάσασθαι, οὐδὲ εἰς ἄγνοιαν καταφυγεῖν, οὐδὲ ἀνάγκην προβαλέσθαι καὶ βίαν, ἀλλὰ θᾶττον ἄν τις τῶν ἀρχομένων, εἴ γε ἐνῆν, ἐν ταῖς οἰκείαις ἁμαρτίαις ἐχρήσατο ταύτῃ τῇ καταφυγῇ ἢ ἐν ταῖς ἑτέρων οἱ προεστῶτες. Τί δή ποτε; Ὅτι ὁ ταχθεὶς τὰς τῶν ἄλλων ἀγνοίας ἐπανορθοῦν καὶ τὸν διαβολικὸν πόλεμον προμηνύειν ἐρχόμενον οὐ δυνήσεται προβαλέσθαι τὴν ἄγνοιαν, οὐδὲ εἰπεῖν: Οὐκ ἤκουσα τῆς σάλπιγγος, οὐ προῄδειν τὸν πόλεμον. Ἐπὶ τούτῳ γὰρ ἐκάθισεν, ὡς ὁ Ἰεζεκιήλ φησιν, ἵνα καὶ τοῖς ἄλλοις σαλπίζῃ καὶ προμηνύῃ τὰ μέλλοντα δυσχερῆ. Καὶ διὰ τοῦτο ἀπαραίτητος ἡ κόλασις, κἂν εἷς ὢν ὁ ἀπολωλὼς τύχῃ: »ἐὰν γὰρ τῆς ῥομφαίας ἐρχομένης μὴ σαλπίσῃ τῷ λαῷ, μηδὲ σημάνῃ, φησίν, ὁ σκοπὸς καὶ ἐλθοῦσα ἡ ῥομφαία λάβῃ ψυχήν, αὐτὴ μὲν διὰ τὴν ἀνομίαν αὐτῆς ἐλήφθη, τὸ δὲ αἷμα αὐτῆς ἐκ χειρὸς τοῦ σκοποῦ ἐκζητήσω.« βʹ. Ὅτι τῶν μοναζόντων ἀκριβείας δέονται πλείονος Παῦσαι τοίνυν ἡμᾶς ὠθῶν εἰς οὕτως ἄφυκτον δίκην: οὐ γὰρ ὑπὲρ στρατηγίας οὐδὲ βασιλείας ἡμῖν ὁ λόγος, ἀλλ' ὑπὲρ πράγματος ἀγγελικῆς ἀρετῆς δεομένου. Καὶ γὰρ τῶν ἀκτίνων αὐτῶν καθαρωτέραν τῷ ἱερεῖ τὴν ψυχὴν εἶναι δεῖ ἵνα μή ποτε αὐτὸν ἔρημον καταλιμπάνῃ τὸ Πνεῦμα τὸ ἅγιον, ἵνα δύνηται λέγειν: »Ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός.« Εἰ γὰρ οἱ τὴν ἔρημον οἰκοῦντες καὶ πόλεως καὶ ἀγορᾶς καὶ τῶν ἐκεῖθεν ἀπηλλαγμένοι θορύβων καὶ διαπαντὸς λιμένων καὶ γαλήνης ἀπολαύοντες οὐκ ἐθέλουσι θαρρεῖν τῇ τῆς διαίτης ἐκείνης ἀσφαλείᾳ, ἀλλὰ μυρίας ἑτέρας προστιθέασι φυλακάς, πάντοθεν ἑαυτοὺς περιφράττοντες καὶ μετὰ πολλῆς τῆς ἀκριβείας καὶ λέγειν ἅπαντα καὶ πράττειν σπουδάζοντες ἵνα μετὰ παρρησίας καὶ καθαρότητος εἰλικρινοῦς, ὅσον εἰς ἀνθρωπείαν ἧκε δύναμιν, προσιέναι τῷ Θεῷ δύνωνται, πόσης οἴει δεῖν τῷ ἱερωμένῳ καὶ δυνάμεως καὶ βίας ὥστε δυνηθῆναι παντὸς ἐξαρπάσαι μολυσμοῦ τὴν ψυχὴν καὶ ἀσινὲς τὸ πνευματικὸν τηρῆσαι κάλλος; Καὶ γὰρ πολλῷ μείζονος αὐτῷ δεῖ καθαρότητος ἢ ἐκείνοις καὶ ᾧ μείζονος δεῖ, οὗτος πλείοσιν ἀνάγκαις ἐκείνων ὑπόκειται ταῖς δυναμέναις αὐτὸν ῥυποῦν, ἢν μὴ τῇ διηνεκεῖ νήψει καὶ τῷ πολλῷ τόνῳ χρησάμενος ἄβατον αὐταῖς ἐργάσηται τὴν ψυχήν. Καὶ γὰρ προσώπων εὐμορφία καὶ κινημάτων διάθρυψις καὶ βαδίσεως ἐπιτήδευσις καὶ φωνῆς διάκλασις καὶ ὀφθαλμῶν ὑπογραφαὶ καὶ παρειῶν ἐπιγραφαὶ καὶ πλεγμάτων συνθέσεις καὶ τριχῶν βαφαὶ καὶ ἱματίων πολυτέλεια καὶ χρυσίων ποικιλία καὶ λίθων κάλλος καὶ μύρων εὐοδμία καὶ τἄλλα πάντα ἃ τὸ γυναικεῖον ἐπιτηδεύει γένος, ἱκανὰ θορυβῆσαι ψυχήν, ἢν μὴ πολλῇ τῇ τῆς σωφροσύνης αὐστηρότητι ἀπεσκληκυῖα τύχῃ. Ἀλλὰ τὸ μὲν ὑπὸ τούτων ταράττεσθαι, θαυμαστὸν οὐδέν: τὸ δὲ καὶ διὰ τῶν τούτοις ἐναντίων δύνασθαι βάλλειν τὸν διάβολον καὶ κατατοξεύειν τὰς τῶν ἀνθρώπων ψυχὰς τοῦτό ἐστι τὸ πολλῆς ἐκπλήξεως καὶ ἀπορίας μεστόν. γʹ. Ὅτι πλείονος εὐκολίας ἀπολαύει ὁ μονάζων παρὰ τὸν Ἐκκλησίας προεστῶτα Ἤδη γάρ τινες ταῦτα ἐκφυγόντες τὰ θήρατρα, τοῖς πολὺ τούτων ἀφεστηκόσιν ἑάλωσαν: καὶ γὰρ καὶ ἠμελημένη ὄψις καὶ αὐχμῶσα κόμη καὶ ῥυπῶσα στολὴ καὶ σχῆμα ἀνεπίπλαστον καὶ ἦθος ἁπλοῦν καὶ ῥῆμα ἀφελὲς καὶ βάδισις ἀνεπιτήδευτος καὶ ἀσχημάτιστος φωνὴ καὶ τὸ πενίᾳ συζῆν καὶ τὸ καταφρονεῖσθαι καὶ τὸ ἀπροστάτευτον καὶ ἡ μόνωσις πρῶτον μὲν εἰς ἔλεον τὸν ὁρῶντα, ἀπ' ἐκείνου δὲ εἰς τὸν ἔσχατον ἤγαγεν ὄλεθρον. Καὶ πολλοὶ τὰ πρότερα ἐκφυγόντες δίκτυα, τὰ διὰ τῶν χρυσίων καὶ τῶν μύρων καὶ τῶν ἱματίων καὶ τῶν λοιπῶν ὧν εἶπον συγκείμενα τούτοις τοῖς τοσοῦτον αὐτῶν ἀφεστηκόσιν εὐκόλως ἐνέπεσαν καὶ ἀπώλοντο. Ὅταν οὖν καὶ διὰ πενίας καὶ διὰ πλούτου καὶ διὰ καλλωπισμοῦ καὶ διὰ σχήματος εἰκῇ κειμένου καὶ διὰ τρόπων τῶν τε ἐπιτηδευτῶν καὶ τῶν ἀπλάστων καὶ ἁπάντων ἁπλῶς ὧν ἀπηριθμησάμην ὁ πόλεμος ἀναρριπίζηται τῇ τοῦ θεωμένου ψυχῇ, καὶ τὰ μηχανήματα αὐτὸν περιστοιχίζῃ πανταχόθεν, πόθεν ἀναπνεῦσαι δυνήσεται, τοσούτων κύκλῳ περικειμένων παγίδων; ποίαν κατάδυσιν εὑρεῖν, οὐ λέγω πρὸς τὸ μὴ κατὰ κράτος ἁλῶναι_τοῦτο γὰρ οὐ πάνυ χαλεπόν_, ἀλλὰ καὶ πρὸς τὸ ἀτάραχον τῶν μιαρῶν λογισμῶν τὴν ἑαυτοῦ φυλάξαι ψυχήν; Καὶ παρίημι τὰς τιμάς, τὰς μυρίων αἰτίας κακῶν. Αἱ μὲν γὰρ παρὰ τῶν γυναικῶν γινόμεναι τῷ τῆς σωφροσύνης λυμαίνονται τόνῳ καὶ καταβάλλουσι πολλάκις ὅταν τις μὴ διαπαντὸς ἀγρυπνεῖν εἰδῇ πρὸς τὰς τοιαύτας ἐπιβουλάς: τὰς δὲ παρὰ τῶν ἀνδρῶν, ἢν μὴ μετὰ πολλῆς τις δέξηται τῆς μεγαλοψυχίας, δύο ἐναντίοις ἁλίσκεται πάθεσι, τῇ τε τῆς θωπείας δουλοπρεπείᾳ καὶ τῇ τῆς ἀλαζονείας ἀνοίᾳ τοῖς μὲν θεραπεύουσιν αὐτὸν ὑποκύπτειν ἀναγκαζόμενος, διὰ δὲ τὰς παρ' ἐκείνων τιμὰς κατὰ τῶν ἐλαττόνων ἐξογκούμενος καὶ εἰς τὸ τῆς ἀπονοίας ὠθούμενος βάραθρον. Ταῦτα εἴρηται μὲν παρ' ἡμῶν, ὅσην δὲ ἔχει τὴν βλάβην, οὐκ ἄν τις ἄνευ τῆς πείρας μάθοι καλῶς: οὐ γὰρ δὴ ταῦτα μόνον, ἀλλὰ καὶ τούτων πολλῷ πλείονα καὶ σφαλερώτερα τῷ ἐν τῷ μέσῳ στρεφομένῳ συμπίπτειν ἀνάγκη γένοιτ' ἄν. Ὁ δὲ τὴν ἐρημίαν στέργων πάντων μὲν ἔχει τὴν ἀτέλειαν: εἰ δέ ποτε αὐτῷ καὶ λογισμὸς ἄτοπος ὑπογράψειέ τι τοιοῦτον, ἀλλ' ἀσθενὴς ἡ φαντασία καὶ ταχέως σβεσθῆναι δυναμένη, διὰ τὸ μὴ προσκεῖσθαι ἔξωθεν τὴν ἀπὸ τῆς θεωρίας ὕλην τῇ φλογί. Καὶ ὁ μὲν μοναχὸς ὑπὲρ ἑαυτοῦ μόνου δέδοικεν: εἰ δὲ καὶ ἑτέρων φροντίζειν ἀναγκασθείη, ἀλλ' εὐαριθμήτων λίαν, εἰ δὲ καὶ πλείονες εἶεν, ἀλλὰ τῶν ἐν ταῖς ἐκκλησίαις ἐλάττους τέ εἰσι καὶ τὰς ὑπὲρ ἑαυτῶν φροντίδας πολλῷ κουφοτέρας παρέχουσι τῷ προστάτῃ, οὐ διὰ τὴν ὀλιγότητα μόνον, ἀλλ' ὅτι καὶ πάντες τῶν κοσμικῶν εἰσιν ἀπηλλαγμένοι πραγμάτων καὶ οὔτε παῖδας, οὔτε γυναῖκα, οὔτε ἄλλο τι μεριμνᾶν ἔχουσι τοιοῦτο. Τοῦτο δὲ αὐτοὺς λίαν τε εἶναι εὐπειθεῖς τοῖς ἡγουμένοις καὶ τὸ κοινὴν τὴν οἴκησιν ἔχειν ἐποίησεν ὡς δύνασθαι αὐτῶν τὰ πταίσματα ἀκριβῶς συνορᾶν τε καὶ ἐπανορθοῦν, ὅπερ οὐ μικρὸν πρὸς ἀρετῆς ἐπίδοσιν.
δʹ. Ὅτι τῆς οἰκουμένης τὴν προστασίαν ἐμπιστεύεται ὁ ἱερεὺς καὶ ἕτερα πράγματα φρικτά Τῶν δὲ ὑπὸ τῷ ἱερεῖ τεταγμένων τὸ πλέον βιωτικαῖς πεπέδηται φροντίσι, καὶ τοῦτο αὐτοὺς ἀργοτέρους πρὸς τὴν τῶν πνευματικῶν ἐργασίαν καθίστησιν: ὅθεν ἀνάγκη τῷ διδασκάλῳ σπείρειν καθ' ἑκάστην, ὡς εἰπεῖν, ἡμέραν, ἵνα τῇ γοῦν συνεχείᾳ δυνηθῇ κρατηθῆναι παρὰ τοῖς ἀκούουσι τῆς διδασκαλίας ὁ λόγος. Καὶ γὰρ πλοῦτος ὑπέρογκος καὶ δυναστείας μέγεθος καὶ ῥαθυμία ἀπὸ τρυφῆς προσγινομένη καὶ πολλὰ ἕτερα πρὸς τούτοις συμπνίγει τὰ καταβαλλόμενα σπέρματα, πολλάκις δὲ ἡ τῶν ἀκανθῶν πυκνότης οὐδὲ μέχρι τῆς ἐπιφανείας ἀφίησι τὸ σπειρόμενον πεσεῖν. Ἤδη δὲ καὶ θλίψεως ὑπερβολὴ καὶ πενίας ἀνάγκη καὶ ἐπήρειαι συνεχεῖς καὶ ἄλλα τοιαῦτα τοῖς προτέροις ἐναντία ἀπάγει τῆς περὶ τὰ θεῖα σπουδῆς, τῶν δὲ ἁμαρτημάτων οὐδὲ τὸ πολλοστὸν αὐτοῖς μέρος δυνατὸν γενέσθαι καταφανές: πῶς γάρ, ὧν τοὺς πλείονας οὐδὲ ἐκ προσόψεως ἴσασι; Καὶ τὰ μὲν πρὸς τὸν λαὸν αὐτῷ τοσαύτην ἔχει τὴν ἀμηχανίαν. Εἰ δέ τις τὰ πρὸς τὸν Θεὸν ἐξετάσειεν, οὐδὲν ὄντα εὑρήσει ταῦτα, οὕτω μείζονος καὶ ἀκριβεστέρας ἐκεῖνα δεῖται τῆς σπουδῆς. Τὸν γὰρ ὑπὲρ ὅλης πόλεως, τί λέγω πόλεως, πάσης μὲν οὖν τῆς οἰκουμένης πρεσβεύοντα καὶ δεόμενον ταῖς ἁπάντων ἁμαρτίαις ἵλεων γενέσθαι τὸν Θεόν, οὐ τῶν ζώντων μόνον, ἀλλὰ καὶ τῶν ἀπελθόντων, ὁποῖόν τινα εἶναι χρή; Ἐγὼ μὲν γὰρ καὶ τὴν Μωϋσέως καὶ τὴν Ἠλίου παρρησίαν οὐδέπω πρὸς τὴν τοσαύτην ἱκετηρίαν ἀρκεῖν ἡγοῦμαι. Καὶ γὰρ ὥσπερ τὸν ἅπαντα κόσμον πεπιστευμένος καὶ αὐτὸς ὢν ἁπάντων πατήρ, οὕτω πρόσεισι τῷ Θεῷ, δεόμενος τοὺς ἁπανταχοῦ πολέμους σβεσθῆναι, λυθῆναι τὰς ταραχάς, εἰρήνην, εὐετηρίαν, τῶν ἑκάστῳ κακῶν ἐπικειμένων καὶ ἰδίᾳ καὶ δημοσίᾳ, ταχεῖαν αἰτῶν ἀπαλλαγήν. Δεῖ δὲ πάντων αὐτὸν ὑπὲρ ὧν δεῖται τοσοῦτο διαφέρειν ἐν ἅπασιν ὅσον τὸν προεστῶτα τῶν προστατευομένων εἰκός. Ὅταν δὲ καὶ τὸ Πνεῦμα τὸ ἅγιον καλῇ καὶ τὴν φρικωδεστάτην ἐπιτελῇ θυσίαν καὶ τοῦ κοινοῦ πάντων συνεχῶς ἐφάπτηται δεσπότου, ποῦ τάξομεν αὐτόν, εἰπέ μοι; πόσην δὲ αὐτὸν ἀπαιτήσομεν καθαρότητα καὶ πόσην εὐλάβειαν; Ἐννόησον γὰρ ὁποίας τὰς ταῦτα διακονουμένας χεῖρας εἶναι χρή, ὁποίαν τὴν γλῶτταν τὴν ἐκεῖνα προχέουσαν τὰ ῥήματα, τίνος δὲ οὐ καθαρωτέραν καὶ ἁγιωτέραν τὴν τοσοῦτο πνεῦμα ὑποδεξομένην ψυχήν. Τότε καὶ ἄγγελοι παρεστήκασι τῷ ἱερεῖ καὶ οὐρανίων δυνάμεων ἅπαν τὸ βῆμα καὶ ὁ περὶ τὸ θυσιαστήριον πληροῦται τόπος εἰς τιμὴν τοῦ κειμένου. Καὶ τοῦτο ἱκανὸν μὲν καὶ ἐξ αὐτῶν πεισθῆναι τῶν ἐπιτελουμένων τότε. Ἐγὼ δὲ καί τινος ἤκουσα διηγουμένου ποτὲ ὅτι αὐτῷ τις πρεσβύτης, θαυμαστὸς ἀνὴρ καὶ ἀποκαλύψεις ὁρᾶν εἰωθώς, ἔλεγεν ὄψεως ἠξιῶσθαι τοιαύτης καὶ κατὰ τὸν καιρὸν ἐκεῖνον ἄφνω πλῆθος ἀγγέλων ἰδεῖν, ὡς αὐτῷ δυνατὸν ἦν, στολίδας ἀναβεβλημένων λαμπρὰς καὶ τὸ θυσιαστήριον κυκλούντων καὶ κάτω νευόντων, ὡς ἂν εἴ τις στρατιώτας παρόντος βασιλέως ἑστηκότας ἴδοι: καὶ ἔγωγε πείθομαι. Καὶ ἕτερος δέ τις ἐμοὶ διηγήσατο, οὐ παρ' ἑτέρου μαθών, ἀλλ' αὐτὸς ἰδεῖν ἀξιωθεὶς καὶ ἀκοῦσαι, ὅτι τοὺς μέλλοντας ἐνθένδε ἀπαίρειν, ἂν τύχωσι τῶν μυστηρίων μετασχόντες ἐν καθαρᾷ συνειδήσει, ὅταν ἀποπνεῖν μέλλωσι, δορυφοροῦντες αὐτοὺς δι' ἐκεῖνο τὸ ληφθέν, ἀπάγουσιν ἐνθένδε ἄγγελοι. Σὺ δὲ οὔπω φρίττεις εἰς οὕτως ἱερὰν τελετὴν τοιαύτην εἰσάγων ψυχὴν καὶ τὸν τὰ ῥυπαρὰ ἐνδεδυμένον ἱμάτια εἰς τὸ τῶν ἱερέων ἀναφέρων ἀξίωμα ὃν καὶ τοῦ λοιποῦ τῶν δαιτυμόνων χοροῦ ἐξέωσεν ὁ Χριστός; Φωτὸς δίκην τὴν οἰκουμένην καταυγάζοντος λάμπειν δεῖ τοῦ ἱερέως τὴν ψυχήν: ἡ δὲ ἡμετέρα τοσοῦτον ἔχει περικείμενον αὐτῇ σκότος ἐκ τῆς πονηρᾶς συνειδήσεως ὡς ἀεὶ καταδύεσθαι καὶ μηδέποτε δύνασθαι μετὰ παρρησίας εἰς τὸν αὐτῆς ἀτενίσαι δεσπότην. Οἱ ἱερεῖς τῆς γῆς εἰσιν οἱ ἅλες: τὴν δὲ ἡμετέραν ἄνοιαν καὶ τὴν ἐν ἅπασιν ἀπειρίαν τίς ἂν ἐνέγκοι ῥᾳδίως, πλὴν ὑμῶν τῶν καθ' ὑπερβολὴν ἡμᾶς ἀγαπᾶν εἰθισμένων; Οὐ γὰρ μόνον καθαρὸν οὕτως ὡς τηλικαύτης ἠξιωμένον διακονίας, ἀλλὰ καὶ λίαν συνετὸν καὶ πολλῶν ἔμπειρον εἶναι δεῖ. Καὶ πάντα μὲν εἰδέναι τὰ βιωτικὰ τῶν ἐν μέσῳ στρεφομένων οὐχ ἧττον, πάντων δὲ ἀπηλλάχθαι μᾶλλον τῶν τὰ ὄρη κατειληφότων μοναχῶν. Ἐπειδὴ γὰρ ἀνδράσιν αὐτὸν ὁμιλεῖν ἀνάγκη καὶ γυναῖκας ἔχουσι καὶ παῖδας τρέφουσι καὶ θεράποντας κεκτημένοις καὶ πλοῦτον περιβεβλημένοις πολὺν καὶ δημόσια πράττουσι καὶ ἐν δυναστείαις οὖσι, ποικίλον αὐτὸν εἶναι δεῖ. Ποικίλον δὲ λέγω, οὐχ ὕπουλον, οὐ κόλακα, οὐχ ὑποκριτήν, ἀλλὰ πολλῆς μὲν ἐλευθερίας καὶ παρρησίας ἀνάμεστον, εἰδότα δὲ καὶ συγκατιέναι χρησίμως ὅταν ἡ τῶν πραγμάτων ὑπόθεσις τοῦτο ἀπαιτῇ καὶ χρηστὸν εἶναι ὁμοῦ καὶ αὐστηρόν. Οὐ γάρ ἐστιν ἑνὶ τρόπῳ χρῆσθαι τοῖς ἀρχομένοις ἅπασιν, ἐπειδὴ μηδὲ ἰατρῶν παισὶν ἑνὶ νόμῳ τοῖς κάμνουσι προσφέρεσθαι καλόν, μηδὲ κυβερνήτῃ μίαν ὁδὸν εἰδέναι τῆς πρὸς τὰ πνεύματα μάχης: καὶ γὰρ καὶ ταύτην τὴν ναῦν συνεχεῖς περιστοιχίζονται χειμῶνες, οἱ δὲ χειμῶνες οὗτοι οὐκ ἔξωθεν προσβάλλουσι μόνον, ἀλλὰ καὶ ἔνδοθεν τίκτονται, καὶ πολλῆς χρεία καὶ συγκαταβάσεως καὶ ἀκριβείας. Πάντα δὲ ταῦτα τὰ διάφορα εἰς ἓν τέλος ὁρᾷ, τοῦ Θεοῦ τὴν δόξαν, τῆς Ἐκκλησίας τὴν οἰκοδομήν. εʹ. Ὅτι πρὸς πάντα ἐπιτήδειον εἶναι χρὴ τὸν ἱερέα Μέγας ὁ τῶν μοναχῶν ἀγὼν καὶ πολὺς ὁ μόχθος: ἀλλ' εἴ τις τῇ καλῶς ἱερωσύνῃ διοικουμένῃ τοὺς ἐκεῖθεν ἱδρῶτας παραβάλοι, τοσοῦτον εὑρήσει τὸ διάφορον ὅσον ἰδιώτου καὶ βασιλέως τὸ μέσον. Ἐκεῖ μὲν γὰρ εἰ καὶ πολὺς ὁ πόνος, ἀλλὰ κοινὸν τῆς ψυχῆς καὶ τοῦ σώματος τὸ ἀγώνισμα: μᾶλλον δὲ τὸ πλέον τῇ τοῦ σώματος κατορθοῦται κατασκευῇ. Κἂν μὴ τοῦτο ἰσχυρὸν ᾖ, μένει καθ' ἑαυτὴν ἡ προθυμία, οὐκ ἔχουσα εἰς ἔργον ἐξελθεῖν: καὶ γὰρ καὶ νηστεία σύντονος καὶ χαμευνία καὶ ἀγρυπνία καὶ ἀλουσία καὶ ὁ πολὺς ἱδρὼς καὶ τὰ λοιπὰ ὅσα πρὸς τὴν τοῦ σώματος ἐπιτηδεύουσι ταλαιπωρίαν πάντα οἴχεται, τοῦ κολάζεσθαι μέλλοντος οὐκ ὄντος ἰσχυροῦ. Ἐνταῦθα δὲ καθαρὰ τῆς ψυχῆς ἡ τέχνη καὶ οὐδὲν τῆς τοῦ σώματος εὐεξίας προσδεῖται, ὥστε δεῖξαι τὴν αὐτῆς ἀρετήν. Τί γὰρ ἡμῖν ἡ τοῦ σώματος ἰσχὺς συμβάλλεται πρὸς τὸ μήτε αὐθάδεις εἶναι, μήτε ὀργίλους, μήτε προπετεῖς, ἀλλὰ νηφαλίους καὶ σώφρονας καὶ κοσμίους καὶ τἄλλα πάντα δι' ὧν ἡμῖν ὁ μακάριος Παῦλος τὴν τοῦ ἀρίστου ἱερέως ἀνεπλήρωσεν εἰκόνα; Ϛʹ. Ὅτι οὐχ οὕτω τὸ μονάζειν ὡς τὸ πλήθους προεστάναι καλῶς καρτερίας σημεῖον Ἀλλ' οὐκ ἐπὶ τῆς τοῦ μονάζοντος ἀρετῆς ἔχοι τις ἂν τοῦτο εἰπεῖν. Ἀλλὰ καθάπερ τοῖς μὲν θαυματοποιοῖς ὀργάνων δεῖ πολλῶν καὶ τροχῶν καὶ σχοινίων καὶ μαχαιρῶν, ὁ δὲ φιλόσοφος ἅπασαν ἐν τῇ ψυχῇ κειμένην ἔχει τὴν τέχνην, τῶν ἔξωθεν οὐ δεόμενος, οὕτω δὴ καὶ ἐνταῦθα. Ὁ μὲν μοναχὸς καὶ τῆς σωματικῆς εὐπαθείας προσδεῖται καὶ τόπων πρὸς τὴν διαγωγὴν ἐπιτηδείων, ἵνα μήτε ἄγαν ἀπῳκισμένοι τῆς τῶν ἀνθρώπων ὦσιν ὁμιλίας καὶ τὴν ἀπὸ τῆς ἐρημίας ἔχωσιν ἡσυχίαν, ἔτι δὲ καὶ τῆς ἀρίστης μὴ ἀμοιρῶσι κράσεως τῶν ὡρῶν: οὐδὲν γὰρ οὕτως ἀφόρητον τῷ κατατρυχομένῳ νηστείαις ὡς ἡ τῶν ἀέρων ἀνωμαλία, τῆς δὲ τῶν ἱματίων κατασκευῆς καὶ διαίτης ἕνεκεν ὅσα πράγματα ἔχειν ἀναγκάζονται, πάντα αὐτουργεῖν αὐτοὶ φιλονεικοῦντες, οὐδὲν δέομαι λέγειν νῦν. Ὁ δὲ ἱερεὺς οὐδενὸς τούτων εἰς τὴν αὑτοῦ δεήσεται χρείαν, ἀλλ' ἀπερίεργος καὶ κοινὸς ἐν ἅπασίν ἐστι τοῖς οὐκ ἔχουσι βλάβην, τὴν ἐπιστήμην ἅπασαν ἐν τοῖς τῆς ψυχῆς θησαυροῖς ἀποκειμένην ἔχων. Εἰ δέ τις τὸ μένειν ἐφ' ἑαυτῷ καὶ τὰς τῶν πολλῶν ὁμιλίας ἐκτρέπεσθαι θαυμάζοι, καρτερίας μὲν τοῦτο δεῖγμα καὶ αὐτὸς εἶναι φαίην ἄν, οὐ μὴν ἁπάσης τῆς ἀνδρείας τῆς ἐν τῇ ψυχῇ τεκμήριον ἱκανόν. Ὁ μὲν γὰρ εἴσω λιμένων ἐπὶ τῶν οἰάκων καθήμενος οὔπω τῆς τέχνης ἀκριβῆ δίδωσι βάσανον, τὸν δὲ ἐν μέσῳ τῷ πελάγει καὶ τῷ χειμῶνι δυνηθέντα διασῶσαι τὸ σκάφος, οὐδεὶς ὅστις οὐκ ἂν φαίη κυβερνήτην ἄριστον εἶναι. Οὐ τοίνυν ἡμῖν οὐδὲ τὸν μοναχὸν θαυμαστέον ἂν εἴη λίαν καὶ μεθ' ὑπερβολῆς ὅτι μένων ἐφ' ἑαυτοῦ οὐ ταράττεται, οὐδὲ διαμαρτάνει πολλὰ καὶ μεγάλα ἁμαρτήματα: οὐδὲ γὰρ ἔχει τὰ παρακνίζοντα καὶ διεγείροντα τὴν ψυχήν. Ἀλλ' εἴ τις πλήθεσιν ὅλοις ἑαυτὸν ἐκδεδωκὼς καὶ τὰς τῶν πολλῶν φέρειν ἁμαρτίας ἀναγκασθεὶς ἔμεινεν ἀκλινὴς καὶ στερρός, ὥσπερ ἐν γαλήνῃ τῷ χειμῶνι τὴν ψυχὴν διακυβερνῶν, οὗτος κροτεῖσθαι καὶ θαυμάζεσθαι παρὰ πάντων ἂν εἴη δίκαιος: ἱκανῶς γὰρ τῆς οἰκείας ἀνδρείας τὴν δοκιμασίαν ἐπεδείξατο.
ζʹ. Ὅτι οὐχ ὑπὲρ τῶν αὐτῶν τῷ τε καθ' ἑαυτὸν ὄντι καὶ τῷ ἐν μέσῳ στρεφομένῳ ἡ ἄσκησίς ἐστιν Μὴ τοίνυν μηδὲ αὐτὸς θαυμάσῃς εἰ τὴν ἀγορὰν φεύγοντες ἡμεῖς καὶ τὰς τῶν πολλῶν συνουσίας οὐκ ἔχομεν τοὺς κατηγοροῦντας πολλούς: οὐδὲ γὰρ εἰ καθεύδων οὐχ ἡμάρτανον, οὐδ' εἰ μὴ παλαίων οὐκ ἔπιπτον, οὐδ' εἰ μὴ μαχόμενος οὐκ ἐβαλλόμην, θαυμάζειν ἐχρῆν. Τίς γάρ, εἰπέ, τίς δυνήσεται κατειπεῖν καὶ ἀποκαλύψαι τὴν μοχθηρίαν τὴν ἐμήν; ὁ ὄροφος οὗτος καὶ ὁ οἰκίσκος; Ἀλλ' οὐκ ἂν δύναιντο ῥῆξαι φωνήν. Ἀλλ' ἡ μήτηρ ἡ μάλιστα πάντων εἰδυῖα τὰ ἐμά; Μάλιστα μὲν οὐδὲ πρὸς αὐτήν ἐστί μοί τι κοινόν, οὐδὲ εἰς φιλονεικίαν ἤλθομεν πώποτε: εἰ δὲ καὶ τοῦτο ἦν συμβάν, οὐδεμία οὕτως ἐστὶ μήτηρ ἄστοργος καὶ μισότεκνος ὡς τοῦτον ὃν ὤδινε καὶ ἔτεκε καὶ ἔθρεψε, μηδεμιᾶς ἀναγκαζούσης προφάσεως, μηδὲ βιαζομένου τινός, κακίζειν καὶ διαβάλλειν παρὰ πᾶσιν. Ἐπεὶ ὅτι γε, εἴ τις τὴν ἡμετέραν πρὸς ἀκρίβειαν ἐθέλοι βασανίζειν ψυχήν, πολλὰ αὐτῆς εὑρήσει τὰ σαθρά, οὐδὲ αὐτὸς ἀγνοεῖς, ὁ μάλιστα πάντων ἡμᾶς τοῖς ἐγκωμίοις ἐπαίρειν παρὰ πᾶσιν εἰωθώς. Καὶ ὅτι γε οὐ μετριάζων ταῦτα λέγω νῦν, ἀνάμνησον σαυτὸν ὁσάκις εἶπον πρὸς σέ, λόγου τοιούτου γενομένου πολλάκις ἡμῖν: ὅτι, εἴ τις αἵρεσίν μοι προὐτίθει, ποῦ μᾶλλον βουλοίμην εὐδοκιμεῖν ἐν τῇ τῆς Ἐκκλησίας προστασίᾳ ἢ κατὰ τὸν τῶν μοναχῶν βίον, μυρίαις ἂν ψήφοις τὸ πρότερον ἐδεξάμην ἔγωγε: οὐ γὰρ διέλιπόν ποτε μακαρίζων πρὸς σὲ τοὺς ἐκείνης τῆς διακονίας προστῆναι δυνηθέντας καλῶς. Ὅτι δὲ ὅπερ ἐμακάριζον, οὐκ ἂν ἔφυγον ἱκανῶς ἔχων μετελθεῖν, οὐδεὶς ἀντερεῖ. Ἀλλὰ τί πάθω; Οὐδὲν οὕτως ἄχρηστον εἰς Ἐκκλησίας προστασίαν ὡς αὕτη ἡ ἀργία καὶ ἡ ἀμελετησία ἣν ἕτεροι μὲν ἄσκησίν τινα εἶναι νομίζουσιν: ἐγὼ δὲ αὐτὴν ὡσπερεὶ παραπέτασμα τῆς οἰκείας ἔχω φαυλότητος, τὰ πλείονα τῶν ἐλαττωμάτων τῶν ἐμαυτοῦ ταύτῃ συγκαλύπτων καὶ οὐκ ἐῶν φαίνεσθαι. Ὁ γὰρ ἐθισθεὶς τοσαύτης ἀπολαύειν ἀπραγμοσύνης καὶ ἐν ἡσυχίᾳ διάγειν πολλῇ, κἂν μεγάλης ᾖ φύσεως, ὑπὸ τῆς ἀνασκησίας θορυβεῖται καὶ ταράττεται καὶ τῆς οἰκείας δυνάμεως περικόπτει μέρος οὐ μικρὸν τὸ ἀγύμναστον. Ὅταν δὲ ὁμοῦ καὶ βραδείας ᾖ διανοίας καὶ τῶν τοιούτων ἀγώνων ἄπειρος, τοῦτο δὴ τὸ ἡμέτερον, τῶν λιθίνων οὐδὲν διοίσει ταύτην δεξάμενος τὴν οἰκονομίαν. Διὰ τοῦτο τῶν ἐξ ἐκείνης ἐρχομένων τῆς παλαίστρας εἰς τοὺς ἀγῶνας τούτους ὀλίγοι διαφαίνονται: οἱ δὲ πλείους ἐλέγχονται καὶ καταπίπτουσι καὶ πράγματα ὑπομένουσιν ἀηδῆ καὶ χαλεπά. Καὶ οὐδὲν ἀπεικός: ὅταν γὰρ μὴ περὶ τῶν αὐτῶν οἵ τε ἀγῶνες ὦσι καὶ τὰ γυμνάσια, τῶν ἀγυμνάστων ὁ ἀγωνιζόμενος οὐδὲν διενήνοχε. Δόξης μάλιστα δεῖ καταφρονεῖν τὸν εἰς τοῦτο ἐρχόμενον τὸ στάδιον, ὀργῆς ἀνώτερον εἶναι, συνέσεως ἔμπλεων πολλῆς. Τούτῳ δὲ τῷ τὸν μονήρη στέργοντι βίον οὐδεμία γυμνασίας ὑπόθεσις πρόκειται: οὔτε γὰρ τοὺς παροξύνοντας ἔχει πολλοὺς ἵνα μελετήσῃ κολάζειν τοῦ θυμοῦ τὴν δύναμιν, οὔτε τοὺς μακαρίζοντας καὶ κροτοῦντας ἵνα παιδευθῇ τοὺς παρὰ τῶν πολλῶν διαπτύειν ἐπαίνους: τῆς τε ἐν ταῖς Ἐκκλησίαις ἀπαιτουμένης συνέσεως οὐ πολὺς αὐτοῖς λόγος. Ὅταν οὖν ἔλθωσιν εἰς τοὺς ἀγῶνας ὧν μὴ μεμελετήκασι τὴν πεῖραν ἀποροῦνται, ἰλιγγιῶσιν, εἰς ἀμηχανίαν ἐκπίπτουσι καὶ πρὸς τῷ μηδὲν ἐπιδοῦναι πρὸς ἀρετὴν καὶ ἅπερ ἔχοντες ἦλθον πολλοὶ πολλάκις ἀπώλεσαν. ηʹ. Ὅτι εὐκολώτερον τὴν ἀρετὴν οἱ καθ' ἑαυτοὺς ὄντες ἢ οἱ πολλῶν φροντίζοντες κατορθοῦσιν Καὶ ὁ Βασίλειος: Τί οὖν; τοὺς ἐν τῷ μέσῳ στρεφομένους καὶ πραγμάτων φροντίζοντας βιωτικῶν καὶ τετριμμένους πρὸς μάχας καὶ λοιδορίας καὶ μυρίας δεινότητος γέμοντας καὶ τρυφᾶν εἰδότας, ἐπιστήσομεν τῇ τῆς Ἐκκλησίας οἰκονομίᾳ;
ΙΩ. Εὐφήμει, ἔφην, ὦ μακάριε σύ: τούτους γὰρ οὐδ' εἰς νοῦν βάλλεσθαι δεῖ, ὅταν ἱερέων ἐξέτασις ᾖ, ἀλλ' εἴ τις μετὰ τοῦ πᾶσιν ὁμιλεῖν καὶ συναναστρέφεσθαι δύναιτο τὴν καθαρότητα καὶ τὴν ἀταραξίαν, τήν τε ἁγιωσύνην καὶ καρτερίαν καὶ νῆψιν καὶ τὰ ἄλλα τὰ τοῖς μοναχοῖς προσόντα ἀγαθὰ φυλάττειν ἀκέραια καὶ ἀπαρασάλευτα μᾶλλον τῶν μεμονωμένων ἐκείνων. Ὡς ὅ γε πολλὰ μὲν ἔχων ἐλαττώματα, δυνάμενος δὲ αὐτὰ τῇ μονώσει καλύπτειν καὶ ποιεῖν ἄπρακτα τῷ μηδενὶ καταμιγνύναι ἑαυτόν, οὗτος εἰς μέσον ἐλθὼν οὐδὲν ἕτερον ἢ τὸ καταγέλαστος γενέσθαι κερδανεῖ καὶ κινδυνεύσει μειζόνως, ὃ μικροῦ δεῖν ἐπάθομεν ἂν ἡμεῖς, εἰ μὴ ἡ τοῦ Θεοῦ κηδεμονία τὸ πῦρ ταχέως ἀνέσχε τῆς ἡμετέρας κεφαλῆς: οὐ γὰρ ἔστι λαθεῖν τὸν οὕτω διακείμενον, ὅταν ἐν τῷ φανερῷ καταστῇ, ἀλλὰ πάντα τότε ἐλέγχεται. Καὶ καθάπερ τὰς μεταλλικὰς ὕλας δοκιμάζει τὸ πῦρ, οὕτω καὶ ἡ τοῦ κλήρου βάσανος τὰς τῶν ἀνθρώπων διακρίνει ψυχάς, κἂν ὀργίλος τις ᾖ, κἂν μικρόψυχος, κἂν φιλόδοξος, κἂν ἀλαζών, κἂν ὅ τι δή ποτε ἕτερον, ἅπαντα ἐκκαλύπτει καὶ γυμνοῖ ταχέως τὰ ἐλαττώματα, οὐ γυμνοῖ δὲ μόνον, ἀλλὰ καὶ χαλεπώτερα καὶ ἰσχυρότερα αὐτὰ καθίστησι. Καὶ γὰρ τὰ τοῦ σώματος τραύματα προστριβόμενα δυσίατα γίνεται, καὶ τὰ τῆς ψυχῆς πάθη κνιζόμενα καὶ παροξυνόμενα μᾶλλον ἀγριαίνεσθαι πέφυκε καὶ τοὺς ἔχοντας αὐτὰ πλείονα ἁμαρτάνειν βιάζεται: καὶ γὰρ εἰς ἔρωτα δόξης ἐπαίρει τὸν μὴ προσέχοντα καὶ εἰς ἀλαζονείαν καὶ εἰς χρημάτων ἐπιθυμίαν, ὑποσύρει δὲ καὶ εἰς τρυφὴν καὶ εἰς ἄνεσιν καὶ ῥαθυμίαν καὶ κατὰ μικρὸν εἰς τὰ περαιτέρω τούτων ἐκ τούτων τικτόμενα κακά. Πολλὰ γάρ ἐστιν ἐν τῷ μέσῳ τὰ δυνάμενα ψυχῆς ἀκρίβειαν ἐκλῦσαι καὶ τὸν ἐπ' εὐθείας διακόψαι δρόμον. Καὶ πρῶτον ἁπάντων αἱ πρὸς τὰς γυναῖκας ὁμιλίαι: οὐδὲ γὰρ ἔστι τὸν προεστῶτα καὶ παντὸς τοῦ ποιμνίου κηδόμενον τοῦ μὲν τῶν ἀνδρῶν ἐπιμελεῖσθαι μέρους, τὸ δὲ τῶν γυναικῶν παρορᾶν, ὃ μάλιστα δεῖται προνοίας πλείονος διὰ τὸ πρὸς τὰς ἁμαρτίας εὐόλισθον: ἀλλὰ δεῖ καὶ τῆς τούτων ὑγιείας, εἰ καὶ μὴ ἐκ πλείονος, ἀλλ' οὖν ἐξ ἴσης φροντίζειν τῆς μοίρας τὸν λαχόντα τὴν ἐπισκοπὴν διοικεῖν. Καὶ γὰρ ἐπισκοπεῖσθαι αὐτὰς ἡνίκα ἂν κάμνωσι καὶ παρακαλεῖν ἡνίκα ἂν πενθῶσι καὶ ἐπιπλήττειν ῥαθυμούσαις καὶ βοηθεῖν καταπονουμέναις ἀνάγκη. Τούτων δὲ γινομένων, πολλὰς ἂν εὕροι τὰς παρεισδύσεις ὁ πονηρός, εἰ μὴ ἠκριβωμένῃ τις ἑαυτὸν τειχίσειε φυλακῇ: καὶ γὰρ ὀφθαλμὸς βάλλει καὶ θορυβεῖ ψυχήν, οὐχ ὁ τῆς ἀκολάστου μόνον, ἀλλὰ καὶ ὁ τῆς σώφρονος καὶ κολακεῖαι μαλάσσουσι καὶ τιμαὶ καταδουλοῦνται: καὶ ἀγάπη ζέουσα_τοῦτο δὴ τὸ πάντων αἴτιον τῶν ἀγαθῶν_μυρίων γέγονε αἴτιον κακῶν τοῖς οὐκ ὀρθῶς χρησαμένοις αὐτῇ. Ἤδη δὲ καὶ φροντίδες συνεχεῖς ἤμβλυναν τὸ τῆς διανοίας ὀξὺ καὶ μολύβδου βαρύτερον τὸ πτηνὸν ἀπειργάσαντο: καὶ θυμὸς δὲ προσπεσὼν καπνοῦ δίκην τὰ ἔνδον κατέσχεν ἅπαντα. θʹ. Ὅτι οὐ χρὴ καταφρονεῖν τῆς τῶν πολλῶν ὑπολήψεως, κἂν ψευδὴς οὖσα τύχῃ Τί ἄν τις λέγοι τὰς λοιπὰς βλάβας, τὰς ὕβρεις, τὰς ἐπηρείας, τὰς μέμψεις, τὰς παρὰ τῶν μειζόνων, τὰς παρὰ τῶν ἐλαττόνων, τὰς παρὰ τῶν συνετῶν, τὰς παρὰ τῶν ἀσυνέτων; Τοῦτο γὰρ δὴ μάλιστα τὸ γένος τῆς ὀρθῆς ἀπεστερημένον κρίσεως, μεμψίμοιρον τέ ἐστι καὶ οὐκ ἂν εὐκόλως ἀπολογίας ἀνάσχοιντό ποτε. Τὸν δὲ προεστῶτα καλῶς, οὐδὲ τούτων δεῖ καταφρονεῖν, ἀλλὰ πρὸς ἅπαντας περὶ ὧν ἂν ἐγκαλῶσι διαλύεσθαι μετὰ πολλῆς τῆς ἐπιεικείας καὶ πραότητος, συγγινώσκοντα μᾶλλον αὐτοῖς τῆς ἀλόγου μέμψεως ἢ ἀγανακτοῦντα καὶ ὀργιζόμενον. Εἰ γὰρ ὁ μακάριος Παῦλος μὴ κλοπῆς ὑπόνοιαν λάβῃ παρὰ τοῖς μαθηταῖς ἔδεισε καὶ διὰ τοῦτο προσέλαβε καὶ ἑτέρους εἰς τὴν τῶν χρημάτων διακονίαν, ἵνα »μή τις ἡμᾶς μωμήσηται, φησίν, ἐν τῇ ἁδρότητι ταύτῃ τῇ διακονουμένῃ ὑφ' ἡμῶν«, πῶς ἡμᾶς οὐ πάντα δεῖ ποιεῖν ὥστε τὰς πονηρὰς ἀναιρεῖν ὑποψίας, κἂν ψευδεῖς, κἂν ἀλόγιστοι τυγχάνωσιν οὖσαι, κἂν σφόδρα τῆς ἡμετέρας ἀπέχωσι δόξης; Οὐδενὸς γὰρ ἁμαρτήματος τοσοῦτον ἡμεῖς ἀφεστήκαμεν ὅσον κλοπῆς ὁ Παῦλος: ἀλλ' ὅμως καὶ τοσοῦτον ἀφεστηκὼς τῆς πονηρᾶς ταύτης πράξεως, οὐδὲ οὕτως ἠμέλησε τῆς τῶν πολλῶν ὑπονοίας, καίτοι λίαν οὔσης ἀλόγου καὶ μανιώδους. Μανία γὰρ ἦν τοιοῦτον ὑποπτεῦσαί τι περὶ τῆς μακαρίας καὶ θαυμαστῆς ἐκείνης ψυχῆς: ἀλλ' ὅμως οὐδὲν ἧττον καὶ ταύτης τῆς ὑποψίας, τῆς οὕτως ἀλόγου καὶ ἣν οὐδεὶς ἂν μὴ παραπαίων ὑπώπτευσε πόρρωθεν ἀναιρεῖ τὰς αἰτίας. Καὶ οὐ διέπτυσε τὴν τῶν πολλῶν ἄνοιαν, οὐδὲ εἶπε: Τίνι γὰρ ἂν ἐπέλθοι ποτὲ τοιαῦτα περὶ ἡμῶν ὑπονοεῖν καὶ ἀπὸ τῶν σημείων καὶ ἀπὸ τῆς ἐπιεικείας τῆς ἐν τῷ βίῳ, πάντων ἡμᾶς καὶ τιμώντων καὶ θαυμαζόντων; Ἀλλὰ πᾶν τοὐναντίον καὶ ὑπείδετο καὶ προσεδόκησε ταύτην τὴν πονηρὰν ὑπόνοιαν καὶ πρόρριζον αὐτὴν ἀνέσπασε, μᾶλλον δὲ οὐδὲ φῦναι τὴν ἀρχὴν ἀφῆκε. Διὰ τί; »Προνοοῦμεν γάρ, φησί, καλά«, οὐ μόνον ἐνώπιον Κυρίου, ἀλλὰ καὶ »ἐνώπιον ἀνθρώπων.« Τοσαύτῃ δεῖ, μᾶλλον δὲ καὶ πλείονι κεχρῆσθαι σπουδῇ ὥστε μὴ μόνον αἰρομένας κατασπᾶν καὶ κωλύειν τὰς φήμας τὰς οὐκ ἀγαθάς, ἀλλὰ καὶ πόρρωθεν ὅθεν ἂν γένοιντο προορᾶν καὶ τὰς προφάσεις ἐξ ὧν τίκτονται προαναιρεῖν, μὴ περιμένειν αὐτὰς συστῆναι καὶ ἐν τοῖς τῶν πολλῶν διαθρυληθῆναι στόμασι: τηνικαῦτα γὰρ οὔτε εὔπορον αὐτὰς ἀφανίσαι λοιπόν, ἀλλὰ καὶ λίαν δυσχερές, τάχα δὲ καὶ ἀδύνατον, οὔτε ἀζήμιον τῷ μετὰ τὴν τῶν πολλῶν βλάβην τοῦτο γίνεσθαι. Ἀλλὰ γὰρ μέχρι τίνος οὐ στήσομαι διώκων ἀκίχητα; Τὸ γὰρ ἁπάσας τὰς ἐκεῖ δυσχερείας καταλέγειν οὐδὲν ἕτερόν ἐστιν ἢ πέλαγος ἀναμετρεῖν. Καὶ γὰρ ὅταν τις αὐτὸς παντὸς καθαρεύσῃ πάθους, ὃ τῶν ἀδυνάτων ἐστίν, ἵνα τὰ τῶν ἄλλων ἐπανορθώσῃ πταίσματα, μυρία ὑπομένειν ἀναγκάζεται δεινά: προστεθέντων δὲ καὶ τῶν οἰκείων νοσημάτων, θέα τὴν ἄβυσσον τῶν πόνων καὶ τῶν φροντίδων καὶ ὅσα πάσχειν ἀνάγκη τῶν τε οἰκείων καὶ τῶν ἀλλοτρίων βουλόμενον περιγενέσθαι κακῶν. ιʹ. Ὅτι οὐ μέγα σῶσαι ἑαυτόν Καὶ ὁ Βασίλειος: Νῦν δέ, φησίν, οὐ δεῖ σοι πόνων, οὐδὲ φροντίδας ἔχεις κατὰ σαυτὸν ὤν.
ΙΩ. Ἔχω μέν, ἔφην, καὶ νῦν: πῶς γὰρ ἔστιν, ἄνθρωπον ὄντα καὶ τὸν πολύμοχθον τοῦτον βιοῦντα βίον, φροντίδων ἀπηλλάχθαι καὶ ἀγωνίας; Ἀλλ' οὐκ ἔστιν ἴσον εἰς πέλαγος ἄπειρον ἐμπεσεῖν καὶ ποταμὸν παραπλεῖν: τοσοῦτο γὰρ τούτων κἀκείνων τῶν φροντίδων τὸ μέσον. Νῦν μὲν γὰρ εἰ μὲν δυνηθείην καὶ ἑτέροις γενέσθαι χρήσιμος, βουλοίμην ἂν καὶ αὐτὸς καὶ πολλῆς μοι τοῦτο ἔργον εὐχῆς: εἰ δὲ οὐκ ἔστιν ἕτερον ὀνῆσαι, ἐμαυτὸν γοῦν ἐὰν ἐγγένηται διασῶσαι καὶ τοῦ κλύδωνος ἐξελεῖν, ἀρκεσθήσομαι τούτῳ. Εἶτα τοῦτο οἴει μέγα, φησίν, εἶναι, ὁ Βασίλειος, ὅλως δὲ καὶ σωθήσεσθαι νομίζεις, ἑτέρῳ μηδενὶ γενόμενος χρήσιμος;
ΙΩ. Εὖ καὶ καλῶς, ἔφην, εἴρηκας: οὐδὲ γὰρ αὐτὸς τοῦτο πιστεύειν ἔχω ὅτι σώζεσθαι ἔνεστι τὸν οὐδὲν εἰς τὴν τοῦ πλησίον κάμνοντα σωτηρίαν: οὐδὲ γὰρ ἐκεῖνον τὸν δείλαιον ὤνησέ τι τὸ μὴ μειῶσαι τὸ τάλαντον, ἀλλ' ἀπώλεσε τὸ μὴ πλεονάσαι καὶ διπλοῦν προσενεγκεῖν. Πλὴν ἀλλ' ἐπιεικεστέραν μοι τὴν τιμωρίαν οἶμαι ἔσεσθαι ἐγκαλουμένῳ διὰ τί μὴ καὶ ἑτέρους ἔσωσα ἢ διὰ τί καὶ ἑτέρους καὶ ἐμαυτὸν προσαπώλεσα, πολὺ χείρων γενόμενος μετὰ τὴν τοσαύτην τιμήν. Νῦν μὲν γὰρ τοσαύτην ἔσεσθαί μοι πιστεύω τὴν κόλασιν ὅσην ἀπαιτεῖ τῶν ἁμαρτημάτων τὸ μέγεθος: μετὰ δὲ τὸ δέξασθαι τὴν ἀρχὴν οὐ διπλῆν μόνον καὶ τριπλῆν, ἀλλὰ καὶ πολλαπλασίονα, τῷ τε πλείονας σκανδαλίσαι καὶ τῷ μετὰ μείζονα τιμὴν προσκροῦσαι τῷ τετιμηκότι Θεῷ.
ιαʹ. Ὅτι πολλῷ χαλεπωτέρα μένει τιμωρία τὰ τῶν ἱερέων ἁμαρτήματα ἢ τὰ τῶν ἰδιωτῶν Διά τοι τοῦτο καὶ τῶν Ἰσραηλιτῶν κατηγορῶν σφοδρότερον, τούτῳ δείκνυσιν αὐτοὺς μείζονος ὄντας κολάσεως ἀξίους τῷ μετὰ τὰς παρ' αὐτοῦ γενομένας εἰς αὐτοὺς τιμὰς ἁμαρτεῖν, ποτὲ μὲν λέγων: »Πλὴν ὑμᾶς ἔγνων ἐκ πασῶν τῶν φυλῶν τῆς γῆς, διὰ τοῦτο ἐκδικήσω ἐφ' ὑμᾶς τὰς ἀσεβείας ὑμῶν.« Ποτὲ δέ: »Ἔλαβον ἐκ τῶν υἱῶν ὑμῶν εἰς προφήτας καὶ ἐκ τῶν νεανίσκων ὑμῶν εἰς ἁγιασμόν.« Καὶ πρὸ τῶν προφητῶν δεῖξαι βουλόμενος ὅτι τὰ ἁμαρτήματα μείζονα ἐκδέχεται πολλῷ τὴν τιμωρίαν ὅταν ὑπὸ τῶν ἱερέων γίνηται ἢ ὅταν ὑπὸ τῶν ἰδιωτῶν, προστάττει τοσαύτην ὑπὲρ τῶν ἱερέων προσάγεσθαι τὴν θυσίαν ὅσην ὑπὲρ παντὸς τοῦ λαοῦ: τοῦτο δὲ οὐδὲν ἕτερον δηλοῦντός ἐστιν ἢ ὅτι μείζονος βοηθείας δεῖται τὰ τοῦ ἱερέως τραύματα καὶ τοσαύτης ὅσης ὁμοῦ τὰ παντὸς τοῦ λαοῦ. Μείζονος δὲ οὐκ ἂν ἐδεῖτο εἰ μὴ χαλεπώτερα ἦν: χαλεπώτερα δὲ γίνεται, οὐ τῇ φύσει, ἀλλὰ τῇ ἀξίᾳ τοῦ τολμῶντος αὐτὰ ἱερέως βαρούμενα. Καὶ τί λέγω τοὺς ἄνδρας τοὺς τὴν λειτουργίαν μετιόντας; Αἱ γὰρ θυγατέρες τῶν ἱερέων αἷς οὐδεὶς πρὸς τὴν ἱερωσύνην λόγος ὅμως διὰ τὸ πατρικὸν ἀξίωμα τῶν αὐτῶν ἁμαρτημάτων πολὺ πικροτέραν ὑπέχουσι τὴν τιμωρίαν: καὶ τὸ μὲν πλημμέλημα ἴσον αὐταῖς καὶ ταῖς τῶν ἰδιωτῶν θυγατράσι, πορνεία γὰρ ἀμφοτέρα, τὸ δὲ ἐπιτίμιον πολλῷ τούτων χαλεπώτερον. Ὁρᾷς μεθ' ὅσης σοι δείκνυσιν ὑπερβολῆς ὁ Θεὸς ὅτι πολλῷ πλείονα τῶν ἀρχομένων ἀπαιτεῖ τὸν ἄρχοντα τιμωρίαν: οὐ γὰρ δήπου ὁ τὴν ἐκείνου θυγατέρα δι' ἐκεῖνον μειζόνως τῶν ἄλλων κολάζων τὸν καὶ ἐκείνῃ τῆς προσθήκης τῶν βασάνων αἴτιον ἴσην τοῖς πολλοῖς εἰσπράξεται δίκην, ἀλλὰ πολλῷ μείζονα. Καὶ μάλα γε εἰκότως: οὐ γὰρ εἰς αὐτὸν περιΐσταται μόνον ἡ ζημία, ἀλλὰ καὶ τὰς τῶν ἀσθενεστέρων καὶ εἰς αὐτὸν βλεπόντων καταβάλλει ψυχάς. Τοῦτο καὶ ὁ Ἰεζεκιὴλ διδάξαι βουλόμενος, διΐστησιν ἀπ' ἀλλήλων τὴν τῶν κριῶν καὶ τὴν τῶν προβάτων κρίσιν. ιβʹ. Ἐκ παραδειγμάτων παράστασις καὶ τῆς ὀδύνης τῆς διὰ τὴν προσδοκίαν τῆς ἱερωσύνης γενομένης καὶ τοῦ φόβου Ἆρά σοι δοκοῦμεν λόγον ἔχοντα πεφοβῆσθαι φόβον; Πρὸς γὰρ τοῖς εἰρημένοις, νῦν μὲν εἰ καὶ πολλοῦ μοι δεῖ πόνου πρὸς τὸ μὴ δὴ καταγωνισθῆναι τέλεον ὑπὸ τῶν τῆς ψυχῆς παθῶν, ἀλλ' ὅμως ἀνέχομαι τὸν πόνον καὶ οὐ φεύγω τὸν ἀγῶνα. Καὶ γὰρ ὑπὸ κενοδοξίας ἁλίσκομαι μὲν καὶ νῦν, ἀναφέρω δὲ πολλάκις καὶ ὅτι ἑάλων, συνορῶ: ἔστι δὲ ὅτε καὶ ἐπιτιμῶ τῇ δουλωθείσῃ ψυχῇ. Ἐπιθυμίαι μοι προσπίπτουσιν ἄτοποι καὶ νῦν: ἀλλ' ἀργοτέραν ἀνάπτουσι τὴν φλόγα, τῶν ὀφθαλμῶν ἔξωθεν οὐκ ἐχόντων ἐπιλαβέσθαι τῆς τοῦ πυρὸς ὕλης. Τοῦ δὲ κακῶς τὸν δεῖνα λέγειν καὶ λεγόμενον ἀκούειν ἀπήλλαγμαι παντελῶς, τῶν διαλεγομένων οὐ παρόντων: οὐ γὰρ δὴ οὗτοι οἱ τοῖχοι δύναιντ' ἂν ἀφεῖναι φωνήν. Ἀλλ' οὐχὶ καὶ τὴν ὀργὴν ὁμοίως δυνατὸν διαφυγεῖν, καίτοι γε τῶν παροξυνόντων οὐκ ὄντων: μνήμη γὰρ πολλάκις ἀνδρῶν ἀτόπων προσπεσοῦσα καὶ τῶν ὑπ' αὐτῶν γενομένων ἐξοιδεῖν μοι τὴν καρδίαν ποιεῖ, πλὴν ἀλλ' οὐκ εἰς τέλος: ταχέως γὰρ αὐτὴν φλεγμαίνουσαν καταστέλλομεν καὶ πείθομεν ἡσυχάζειν εἰπόντες ὅτι λίαν ἀσύμφωνον καὶ τῆς ἐσχάτης ἀθλιότητος τὰ οἰκεῖα ἀφέντας κακά, τὰ τῶν πλησίον περιεργάζεσθαι. Ἀλλ' οὐκ εἰς τὸ πλῆθος ἐλθὼν καὶ ταῖς μυρίαις ἀποληφθεὶς ταραχαῖς, δυνήσομαι ταύτης ἀπολαύειν τῆς νουθεσίας, οὐδὲ τοὺς ταῦτα παιδαγωγοῦντας λογισμοὺς εὑρεῖν: ἀλλ' ὥσπερ οἱ κατὰ κρημνῶν ὑπό τινος ῥεύματος ἢ καὶ ἑτέρως ὠθούμενοι, τὴν μὲν ἀπώλειαν εἰς ἣν τελευτῶσι προορᾶν δύνανται, βοήθειαν δέ τινα ἐπινοεῖν οὐκ ἔχουσιν, οὕτω καὶ αὐτὸς εἰς τὸν πολὺν τῶν παθῶν θόρυβον ἐμπεσών, τὴν μὲν κόλασιν καθ' ἑκάστην αὐξομένην μοι τὴν ἡμέραν δυνήσομαι συνορᾶν, ἐν ἐμαυτῷ δὲ γενέσθαι καθάπερ νῦν καὶ ἐπιτιμῆσαι πάντοθεν τοῖς νοσήμασι λυττῶσι τούτοις οὐκέτι ὁμοίως εὔπορον ἐμοὶ καθάπερ καὶ πρότερον. Ἐμοὶ γὰρ ψυχή τίς ἐστιν ἀσθενὴς καὶ μικρὰ καὶ εὐχείρωτος οὐ τούτοις μόνον τοῖς πάθεσιν, ἀλλὰ καὶ τῷ πάντων πικροτέρῳ φθόνῳ καὶ οὔτε ὕβρεις, οὔτε τιμὰς μετρίως ἐπίσταται φέρειν, ἀλλὰ μεθ' ὑπερβολῆς ἐκεῖναί τε ἐπαίρουσιν αὐτὴν καὶ ταπεινοῦσιν αὗται. Ὥσπερ οὖν θηρία χαλεπά, ὅταν μὲν εὐσωματῇ καὶ σφριγᾷ, τῶν πρὸς αὐτὰ μαχομένων κρατεῖ, καὶ μάλιστα ὅταν ἀσθενεῖς ὦσι καὶ ἄπειροι, εἰ δέ τις αὐτὰ λιμῷ κατατήξειε, τόν τε θυμὸν αὐτοῖς ἐκοίμισε καὶ τῆς δυνάμεως τὸ πλέον ἔσβεσεν, ὡς καὶ τὸν μὴ λίαν γενναῖον ἀναδέξασθαι τὸν πρὸς ταῦτα ἀγῶνα καὶ πόλεμον, οὕτω καὶ τὰ πάθη τῆς ψυχῆς, ὁ μὲν ἀσθενῆ ποιῶν ὑπὸ τοῖς ὀρθοῖς αὐτὰ τίθησι λογισμοῖς, ὁ δὲ τρέφων ἐπιμελῶς χαλεπωτέραν αὑτῷ τὴν πρὸς αὐτὰ καθίστησι μάχην καὶ οὕτως αὐτῷ φοβερὰ ταῦτα ἀπεργάζεται ὡς ἐν δουλείᾳ καὶ δειλίᾳ τὸν πάντα χρόνον βιοῦν. Τίς οὖν τῶν θηρίων τούτων ἡ τροφή; Κενοδοξίας μὲν τιμαὶ καὶ ἔπαινοι, ἀπονοίας δὲ ἐξουσίας καὶ δυναστείας μέγεθος, βασκανίας δὲ αἱ τῶν πλησίον εὐδοκιμήσεις, φιλαργυρίας, αἱ τῶν παρεχόντων φιλοτιμίαι, ἀκολασίας, τρυφὴ καὶ αἱ συνεχεῖς τῶν γυναικῶν ἐντεύξεις, καὶ ἕτερον ἑτέρου. Πάντα δὲ ταῦτα εἰς μὲν τὸ μέσον ἐλθόντι σφοδρῶς ἐπιθήσεται καὶ σπαράξει μοι τὴν ψυχὴν καὶ φοβερὰ ἔσται καὶ χαλεπώτερόν μοι τὸν πρὸς αὐτὰ ποιήσει πόλεμον. Ἐνταῦθα δὲ καθημένῳ, μετὰ πολλῆς μὲν καὶ οὕτως ὑποταγήσεται τῆς βίας, ὑποταγήσεται δ' οὖν ὅμως τῇ τοῦ Θεοῦ χάριτι καὶ τῆς ὑλακῆς αὐτοῖς οὐδὲν ἔσται πλέον. Διὰ ταῦτα τὸν οἰκίσκον φυλάττω τοῦτον καὶ ἀπρόσιτος καὶ ἀσυνουσίαστος καὶ ἀκοινώνητος, καὶ μυρίας ἑτέρας τοιαύτας μέμψεις ἀκούειν ἀνέχομαι, ἡδέως μὲν ἂν αὐτὰς ἀποτριψάμενος, τῷ δὲ μὴ δύνασθαι δακνόμενος καὶ ἀλγῶν: οὐδὲ γὰρ εὔπορόν μοι ὁμιλητικόν τε ὁμοῦ γενέσθαι καὶ ἐπὶ τῆς παρούσης ἀσφαλείας μένειν. Δι' ὃ καὶ αὐτόν σε παρακαλῶ, τὸν ὑπὸ τοσαύτης δυσχερείας ἀπειλημμένον ἐλεεῖν μᾶλλον ἢ διαβάλλειν. Ἀλλ' οὐδέπω σε πείθομεν: οὐκοῦν ὥρα λοιπὸν ὃ μόνον εἶχον ἀπόρρητον πρὸς σὲ καὶ τοῦτο ἐκβαλεῖν. Καὶ ἴσως μὲν ἄπιστον εἶναι δόξει πολλοῖς: ἐγὼ δὲ αὐτὸ οὐδὲ οὕτως εἰς μέσον ἐνεγκεῖν αἰσχυνθήσομαι. Εἰ γὰρ καὶ πονηρᾶς συνειδήσεως καὶ μυρίων ἁμαρτημάτων ἔλεγχος τὸ λεγόμενον, τοῦ μέλλοντος ἡμᾶς κρίνειν Θεοῦ πάντα εἰδότος ἀκριβῶς, τί πλέον ἡμῖν ἐκ τῆς τῶν ἀνθρώπων ἀγνοίας ἐγγενέσθαι δυνήσεται. Τί οὖν ἐστι τὸ ἀπόρρητον; Ἀπὸ τῆς ἡμέρας ἐκείνης ἐν ᾗ ταύτην ἐνέθηκάς μοι τὴν ὑποψίαν, πολλάκις ἐκινδύνευσέ μοι παραλυθῆναι τὸ σῶμα τέλεον, τοσοῦτος μὲν φόβος, τοσαύτη δὲ ἀθυμία κατέσχε μου τὴν ψυχήν. Τῆς γὰρ Χριστοῦ νύμφης τὴν δόξαν ἐννοῶν, τὴν ἁγιωσύνην, τὸ κάλλος τὸ πνευματικόν, τὴν σύνεσιν, τὴν εὐκοσμίαν, καὶ τὰ ἐμαυτοῦ λογιζόμενος κακά, οὐ διελίμπανον ἐκείνην τε πενθῶν καὶ ἐμαυτὸν ταλανίζων, καὶ στένων συνεχῶς καὶ διαπορῶν πρὸς ἐμαυτὸν ἔλεγον: Τίς ἄρα ταῦτα συνεβούλευσε; τί τοσοῦτον ἥμαρτεν ἡ τοῦ Θεοῦ Ἐκκλησία; τί τηλικοῦτο παρώξυνε τὸν αὐτῆς δεσπότην ὡς τῷ πάντων ἀτιμοτάτῳ παραδοθῆναι ἐμοὶ καὶ τοσαύτην ὑπομεῖναι αἰσχύνην; Ταῦτα πολλάκις κατ' ἐμαυτὸν λογιζόμενος καὶ τοῦ λίαν ἀτόπου μηδὲ τὴν ἐνθύμησιν δυνάμενος ἐνεγκεῖν, ὥσπερ οἱ παραπλῆγες ἐκείμην ἀχανής, οὔτε ὁρᾶν οὔτε ἀκούειν τι δυνάμενος. Τῆς δὲ ἀμηχανίας με τῆς τοσαύτης ἀφείσης _καὶ γὰρ ἔστιν ὅτε καὶ ὑπεξίστατο_, διεδέχετο δάκρυα καὶ ἀθυμία, καὶ μετὰ τὸν τῶν δακρύων κόρον, ἀντεισῄει πάλιν ὁ φόβος, ταράττων καὶ θορυβῶν καὶ διασείων μοι τὴν διάνοιαν. Τοσαύτῃ ζάλῃ τὸν παρελθόντα συνέζων χρόνον: σὺ δὲ ἠγνόεις καὶ ἐν γαλήνῃ με διάγειν ἐνόμιζες. Ἀλλὰ νῦν σοι ἀποκαλύψαι πειράσομαι τὸν χειμῶνα τῆς ἐμῆς ψυχῆς: τάχα γάρ μοι καὶ ἀπὸ τούτου συγγνώσῃ, τὰ ἐγκλήματα ἀφείς. Πῶς οὖν σοι, πῶς αὐτὸν ἐκκαλύψωμεν; Εἰ μὲν σαφῶς ἐθέλοις ἰδεῖν, ἑτέρως οὐκ ἐνῆν ἀλλ' ἢ τὴν καρδίαν γυμνώσαντα τὴν ἐμήν. Ἐπειδὴ δὲ τοῦτο ἀδύνατον, δι' ἀμυδρᾶς τινος εἰκόνος, ὡς ἂν οἷός τε ὦ, πειράσομαί σοι τὸν τῆς ἀθυμίας τέως ὑποδεῖξαι καπνόν: σὺ δὲ ἐκ τῆς εἰκόνος τὴν ἀθυμίαν σύλλεγε μόνην. Ὑποθώμεθα εἶναί τινι μνηστὴν τοῦ πάσης τῆς ὑφ' ἡλίῳ κειμένης γῆς βασιλεύοντος θυγατέρα, ταύτην τε τὴν κόρην κάλλος τε ἔχειν ἀμήχανον οἷον καὶ τὴν ἀνθρωπείαν ὑπερβαῖνον φύσιν, καὶ τούτῳ τὸ τῶν γυναικῶν ἁπασῶν φῦλον ἐκ πολλοῦ τοῦ διαστήματος νικᾶν, καὶ ψυχῆς ἀρετὴν τοσαύτην ὡς καὶ τὸ τῶν ἀνδρῶν γένος τῶν τε γενομένων τῶν τε ἐσομένων ποτὲ πολλῷ τῷ μέτρῳ κατόπιν ἀφεῖναι, καὶ πάντας μὲν ὑπερβῆναι φιλοσοφίας ὅρους τῇ τῶν τρόπων εὐκοσμίᾳ, πᾶσαν δὲ κρύψαι σώματος ὥραν τῷ τῆς οἰκείας ὄψεως κάλλει: τὸν δὲ ταύτης μνηστῆρα, μὴ διὰ ταῦτα μόνον περικαίεσθαι τῆς παρθένου, ἀλλὰ καὶ χωρὶς τούτων πάσχειν τι πρὸς αὐτὴν καὶ τῷ πάθει τούτῳ τοὺς μανικωτάτους τῶν πώποτε γενομένων ἀποκρύψαι ἐραστῶν. Εἶτα μεταξὺ τῷ φίλτρῳ καιόμενον ἀκοῦσαί ποθεν ὅτι τὴν θαυμαστὴν ἐρωμένην ἐκείνην τῶν εὐτελῶν τις καὶ ἀπερριμμένων ἀνδρῶν καὶ δυσγενὴς καὶ τὸ σῶμα ἀνάπηρος καὶ πάντων τῶν ὄντων μοχθηρότατος μέλλοι πρὸς γάμον ἄγεσθαι. Ἆρά σοι μικρόν τι μέρος τῆς ἡμετέρας ὀδύνης παρεστήσαμεν; καὶ ἀρκεῖ μέχρι τούτου στῆσαι τὴν εἰκόνα; Τῆς μὲν ἀθυμίας ἕνεκεν ἀρκεῖν οἶμαι: καὶ γὰρ διὰ τοῦτο μόνον αὐτὴν παρειλήφαμεν. Ἵνα δέ σοι καὶ τοῦ φόβου καὶ τῆς ἐκπλήξεως ὑποδείξω τὸ μέτρον, ἐφ' ἑτέραν πάλιν ἴωμεν ὑπογραφήν. Καὶ ἔστω στρατόπεδον ἐκ πεζῶν καὶ ἱππέων καὶ ναυμαχῶν συνειλεγμένον ἀνδρῶν, καὶ καλυπτέτω μὲν τὴν θάλατταν ὁ τῶν τριήρων ἀριθμός, καλυπτέτω δὲ τὰ τῶν πεδίων πλήθη καὶ τὰς τῶν ὀρῶν κορυφὰς αἱ τῶν πεζῶν καὶ ἱππέων φάλαγγες, καὶ ἀντιλαμπέτω μὲν ἡλίῳ τῶν ὅπλων ὁ χαλκὸς καὶ ταῖς ἐκεῖθεν πεμπομέναις ἀκτῖσιν ἡ τῶν περικεφαλαιῶν καὶ τῶν ἀσπίδων ἀνταφιέσθω μαρμαρυγή: ὁ δὲ τῶν δοράτων κτύπος καὶ ὁ τῶν ἵππων χρεμετισμὸς πρὸς αὐτὸν φερέσθω τὸν οὐρανὸν καὶ μήτε θάλασσα φαινέσθω μήτε γῆ, ἀλλὰ χαλκὸς καὶ σίδηρος πανταχοῦ. Ἀντιπαραταττέσθωσαν δὲ αὐτοῖς καὶ πολέμιοι, ἄγριοί τινες ἄνδρες καὶ ἀνήμεροι: ἐνεστηκέτω δὲ ἤδη καὶ ὁ τῆς συμβολῆς καιρός. Εἶτα ἁρπάσας τις ἐξαίφνης μειράκιον τῶν ἐν ἀγρῷ τραφέντων καὶ τῆς πηκτίδος καὶ τῆς καλαύροπος πλέον εἰδότων οὐδέν, καθοπλιζέτω μὲν αὐτὸ ὅπλοις χαλκοῖς: περιαγέτω δὲ τὸ στρατόπεδον ἅπαν καὶ δεικνύτω λόχους καὶ λοχαγούς, τοξότας, σφενδονιστάς, ταξιάρχους, στρατηγούς, ὁπλίτας, ἱππέας, ἀκοντιστάς, τριήρεις, τριηράρχους, τοὺς ἐκεῖ πεφραγμένους στρατιώτας, τῶν ἐν ταῖς ναυσὶν ἀποκειμένων μηχανημάτων τὸ πλῆθος: δεικνύτω δὲ καὶ τὴν τῶν πολεμίων παράταξιν ἅπασαν καὶ ὄψεις ἀποτροπαίους τινὰς καὶ σκευὴν ὅπλων ἐξηλλαγμένην καὶ πλῆθος ἄπειρον καὶ φάραγγας καὶ κρημνοὺς βαθεῖς καὶ δυσχωρίας ὀρῶν: δεικνύτω δὲ ἔτι παρὰ τοῖς ἐναντίοις καὶ πετομένους ἵππους διά τινος μαγγανείας καὶ ὁπλίτας δι' ἀέρος φερομένους καὶ πάσης γοητείας δύναμίν τε καὶ ἰδέαν. Καταλεγέτω δὲ καὶ τὰς τοῦ πολέμου συμφοράς, τῶν ἀκοντίων τὸ νέφος, τῶν βελῶν τὰς νιφάδας, τὴν πολλὴν ἀχλὺν ἐκείνην καὶ τὴν ἀορασίαν, τὴν ζοφωδεστάτην νύκτα ἣν τὸ τῶν τοξευμάτων συνίστησι πλῆθος, ἀποστρέφον τῇ πυκνότητι τὰς ἀκτῖνας, τὴν κόνιν οὐχ ἧττον τοῦ σκότους τοὺς ὀφθαλμοὺς ἀμαυροῦσαν, τοὺς τῶν αἱμάτων χειμάρρους, τῶν πιπτόντων τὰς οἰμωγάς, τῶν ἑστώτων τοὺς ἀλαλαγμούς, τῶν κειμένων τοὺς σωρούς, τροχοὺς αἵματι βαπτιζομένους, ἵππους αὐτοῖς ἀναβάταις πρηνεῖς φερομένους ἀπὸ τοῦ πλήθους τῶν κειμένων νεκρῶν, τὴν γῆν φύρδην ἅπαντα ἔχουσαν, αἷμα καὶ τόξα καὶ βέλη, ἵππων ὁπλὰς καὶ ἀνθρώπων κεφαλὰς ὁμοῦ κειμένας καὶ βραχίονας καὶ τράχηλον καὶ κνημῖδα καὶ στῆθος διακοπέν, ἐγκεφάλους ξίφεσι προσπεπλασμένους, ἀκίδα βέλους ἐκκεκλασμένην καὶ ὀφθαλμὸν ἔχουσαν ἐμπεπερονημένον. Καταλεγέτω καὶ τὰ τοῦ ναυτικοῦ πάθη, τριήρεις τὰς μὲν ἐν μέσοις ἀναπτομένας τοῖς ὕδασι, τὰς δὲ αὐτοῖς ὁπλίταις καταδυομένας, τὸν τῶν ὑδάτων ἦχον, τὸν τῶν ναυτῶν θόρυβον, τὴν τῶν στρατιωτῶν βοήν, τῶν κυμάτων καὶ τῶν αἱμάτων μιγνυμένων τὸν ἀφρὸν καὶ ὁμοῦ τοῖς πλοίοις ἐπεισιόντα πᾶσι, τοὺς ἐπὶ τῶν καταστρωμάτων νεκρούς, τοὺς καταποντιζομένους, τοὺς ἐπιπλέοντας, τοὺς εἰς τοὺς αἰγιαλοὺς ἐκβρασσομένους, τοὺς ἔνδον τοῖς κύμασι περικλυζομένους καὶ ταῖς ναυσὶν ἀποφράττοντας τὴν ὁδόν. Καὶ πάσας ἀκριβῶς διδάξας τὰς τοῦ πολέμου τραγῳδίας, προστιθέτω καὶ τὰ τῆς αἰχμαλωσίας δεινὰ καὶ τὴν παντὸς θανάτου χαλεπωτέραν δουλείαν. Καὶ ταῦτα εἰπών, κελευέτω τὸν ἵππον ἀναβαίνειν εὐθέως καὶ τοῦ στρατοπέδου παντὸς ἐκείνου στρατηγεῖν. Ἆρα οἴει πρὸς τὴν διήγησιν μόνον ἀρκέσειν τὸν μειρακίσκον ἐκεῖνον, ἀλλ' οὐκ ἀπὸ πρώτης ὄψεως εὐθέως ἀφήσειν τὴν ψυχήν; ιγʹ. Ὅτι παντὸς πολέμου χαλεπώτερος ὁ τοῦ διαβόλου πειρασμός Καὶ μή με νομίσῃς ἐπαίρειν τὸ πρᾶγμα τῷ λόγῳ: μηδ' ὅτι τῷ σώματι τούτῳ καθάπερ τινὶ δεσμωτηρίῳ κατακλεισθέντες, τῶν ἀοράτων οὐδὲν δυνάμεθα ἰδεῖν, μεγάλα τὰ εἰρημένα εἶναι νομίσῃς. Πολὺ γὰρ ταύτης τῆς μάχης μείζονα καὶ φρικωδεστέραν εἶδες ἄν, εἰ τοῦ διαβόλου τὴν ζοφωδεστάτην παράταξιν καὶ τὴν μανιώδη συμβολὴν τούτοις τοῖς ὀφθαλμοῖς ἰδεῖν ἠδυνήθης ποτέ: οὐ γὰρ χαλκὸς ἐκεῖ καὶ σίδηρος, οὐδὲ ἵπποι καὶ ἅρματα καὶ τροχοί, οὐδὲ πῦρ καὶ βέλη, ταῦτα τὰ ὁρατά, ἀλλ' ἕτερα πολὺ τούτων φοβερώτερα μηχανήματα. Οὐ δεῖ τούτοις τοῖς πολεμίοις θώρακος, οὐδὲ ἀσπίδος, οὐδὲ ξιφῶν καὶ δοράτων, ἀλλ' ἀρκεῖ μόνη ἡ ὄψις τῆς ἐπαράτου στρατιᾶς ἐκείνης παραλῦσαι ψυχήν, ἢν μὴ λίαν οὖσα γενναία τύχῃ καὶ πρὸ τῆς οἰκείας ἀνδρείας πολλῆς ἀπολαύσῃ τῆς παρὰ τοῦ Θεοῦ προνοίας. Καὶ εἴ γε ἦν δυνατόν, τὸ σῶμα ἀποδύντα τοῦτο ἢ καὶ μετὰ αὐτοῦ τοῦ σώματος δυνηθῆναι καθαρῶς καὶ ἀφόβως ἅπασαν τὴν ἐκείνου παράταξιν καὶ τὸν πρὸς ἡμᾶς πόλεμον ὀφθαλμοφανῶς ἰδεῖν, εἶδες ἂν οὐ χειμάρρους αἱμάτων, οὐδὲ σώματα νεκρά, ἀλλὰ ψυχῶν πτώματα τοσαῦτα καὶ τραύματα οὕτω χαλεπὰ ὡς ἅπασαν ἐκείνην τοῦ πολέμου τὴν ὑπογραφὴν ἣν ἄρτι διῆλθον πρὸς σὲ παίδων τινὰ ἀθύρματα εἶναι νομίσαι καὶ παιδιὰν μᾶλλον ἢ πόλεμον, τοσοῦτοι οἱ καθ' ἑκάστην πληττόμενοι τὴν ἡμέραν. Τὰ δὲ τραύματα οὐκ ἴσην ἐργάζεται τὴν νέκρωσιν, ἀλλ' ὅσον ψυχῆς καὶ σώματος τὸ μέσον τοσοῦτον ἐκείνης καὶ ταύτης τὸ διάφορον: ὅταν γὰρ λάβῃ τὴν πληγὴν ἡ ψυχὴ καὶ πέσῃ, οὐ κεῖται καθάπερ τὸ σῶμα ἀνεπαισθήτως, ἀλλὰ βασανίζεται μὲν ἐντεῦθεν ἤδη τῇ πονηρᾷ συνειδήσει τηκομένη, μετὰ δὲ τὴν ἐνθένδε ἀπαλλαγήν, κατὰ τὸν τῆς κρίσεως καιρὸν ἀθανάτῳ παραδίδοται τιμωρίᾳ. Εἰ δέ τις ἀναλγήτως ἔχοι πρὸς τὰς τοῦ διαβόλου πληγάς, μεῖζον ὑπὸ τῆς ἀναισθησίας ἐκείνῳ γίνεται τὸ δεινόν: ὁ γὰρ ἐπὶ τῇ προτέρᾳ πληγῇ μὴ δηχθεὶς εὐκόλως δέχεται καὶ δευτέραν καὶ μετ' ἐκείνην ἑτέραν. Οὐ γὰρ διαλιμπάνει μέχρι τῆς ἐσχάτης ἀναπνοῆς παίων ὁ μιαρός, ὅταν εὕρῃ ψυχὴν ὑπτίαν καὶ τῶν προτέρων καταφρονοῦσαν πληγῶν. Εἰ δὲ καὶ τῆς συμβολῆς τὸν τρόπον ἐξετάζειν ἐθέλοις, πολὺ ταύτην σφοδροτέραν καὶ ποικιλωτέραν ἴδοις ἄν: οὔτε γὰρ κλοπῆς καὶ δόλου τοσαύτας τις οἶδεν ἰδέας ὅσας ἐκεῖνος ὁ μιαρός: ταύτῃ γοῦν τὴν πλείονα κέκτηται δύναμιν, οὔτε ἔχθραν τις οὕτως ἀκήρυκτον δύναται ἔχειν πρὸς τοὺς ἄγαν πολεμιωτάτους αὐτῷ ὅσην πρὸς τὴν ἀνθρωπείαν φύσιν ὁ πονηρός. Καὶ τὴν προθυμίαν δὲ εἴ τις ἐξετάζοι μεθ' ἧς μάχεται ἐκεῖνος, ἀνθρώπους μὲν ἐνταῦθα καὶ γελοῖον παραβαλεῖν: εἰ δέ τις τὰ ὀργιλώτατα καὶ ἀπηνέστατα τῶν θηρίων ἐκλεξάμενος ἀντιτιθέναι θέλοι τῇ τούτου μανίᾳ, πραότατα ὄντα καὶ ἡμερώτατα εὑρήσει τῇ παραβολῇ, τοσοῦτον οὗτος πνεῖ θυμόν, ταῖς ἡμετέραις προσβάλλων ψυχαῖς. Καὶ ὁ τῆς μάχης δὲ χρόνος ἐνταῦθα μὲν βραχὺς καὶ ἐν τῷ βραχεῖ δὲ αὐτῷ πολλαὶ αἱ ἀνακωχαί: καὶ γὰρ νὺξ ἐπελθοῦσα καὶ ὁ τοῦ σφάζειν κάματος καὶ τροφῆς καιρὸς καὶ πολλὰ ἕτερα διαναπαύειν τὸν στρατιώτην πέφυκεν, ὡς καὶ ἀποδῦναι τὴν παντευχίαν καὶ ἀναπνεῦσαι μικρὸν καὶ σίτῳ καὶ ποτῷ καταψῦξαι καὶ ἑτέροις πολλοῖς τὴν προτέραν ἀνακτήσασθαι δύναμιν. Ἐπὶ δὲ τοῦ πονηροῦ οὐκ ἔστι τὰ ὅπλα καταθέσθαι ποτέ, οὐκ ἔστιν ὕπνον ἄρασθαι τὸν βουλόμενον ἄτρωτον μένειν διαπαντός: ἀνάγκη γὰρ δυοῖν θάτερον ἢ πεσεῖν καὶ ἀπολέσθαι γυμνωθέντα ἢ διαπαντὸς καθωπλισμένον ἑστῶτα καὶ ἐγρηγορότα εἶναι. Καὶ γὰρ ἐκεῖνος διαπαντὸς ἕστηκε μετὰ τῆς αὑτοῦ παρατάξεως, τὰς ἡμετέρας ῥαθυμίας παρατηρῶν, πλείονά τε εἰσφέρων σπουδὴν εἰς τὴν ἡμετέραν ἀπώλειαν ἢ εἰς τὴν σωτηρίαν ἡμεῖς τὴν ἑαυτῶν. Καὶ τὸ μὴ ὁρᾶσθαι δὲ αὐτὸν ὑφ' ἡμῶν καὶ τὸ ἐξαπίνης ἐπιτίθεσθαι, ἃ μάλιστα τῶν μυρίων ἐστὶν αἴτια κακῶν τοῖς οὐκ ἐγρηγορόσι διαπαντός, πολὺ τοῦτον ἀπορώτερον ἐκείνου δείκνυσι τὸν πόλεμον. Ἐνταῦθα οὖν ἡμᾶς ἤθελες στρατηγεῖν τοῖς στρατιώταις τοῦ Χριστοῦ; Ἀλλὰ τῷ διαβόλῳ τοῦτο ἦν στρατηγεῖν: ὅταν γὰρ ὁ διατάττειν καὶ διακοσμεῖν τοὺς λοιποὺς ὀφείλων πάντων ἀσθενέστατος καὶ ἀπειρότατος ᾖ, προδοὺς ὑπὸ τῆς ἀπειρίας τοὺς πιστευθέντας, τῷ διαβόλῳ μᾶλλον ἐστρατήγησεν ἢ τῷ Χριστῷ. Ἀλλὰ τί στένεις; τί δακρύεις; Οὐ γὰρ θρήνων ἄξια τὰ κατ' ἐμὲ νῦν, ἀλλ' εὐφροσύνης καὶ χαρᾶς.
ΒΑΣ. Ἀλλ' οὐχὶ καὶ τὰ ἐμά, φησίν, ἀλλὰ μυρίων ἄξια ταῦτα κοπετῶν: νῦν γὰρ μόλις ἠδυνήθην συνιδεῖν οἷ τῶν κακῶν με ἤγαγες. Ἐγὼ μὲν γὰρ εἰσῆλθον πρὸς σέ, ὅ τι ποτὲ ὑπὲρ σοῦ πρὸς τοὺς ἐγκαλοῦντας ἀπολογήσομαι δεόμενος μαθεῖν: σὺ δέ με ἐκπέμπεις ἑτέραν ἀνθ' ἑτέρας φροντίδα ἐνθείς. Οὐ γὰρ ἔτι μοι μέλει τί πρὸς ἐκείνους ὑπὲρ σοῦ, ἀλλὰ τί πρὸς τὸν Θεὸν ὑπὲρ ἐμαυτοῦ καὶ τῶν ἐμῶν ἀπολογήσομαι κακῶν. Ἀλλά σου δέομαι καὶ ἀντιβολῶ, εἴ τί σοι μέλει τῶν ἐμῶν, εἴ τις παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τινα σπλάγχνα καὶ οἰκτιρμοί_καὶ γὰρ οἶδας ὅτι με μάλιστα πάντων αὐτὸς εἰς τοῦτον τὸν κίνδυνον ἤγαγες_, χεῖρα ὄρεξον καὶ λέγων καὶ πράττων τὰ δυνάμενα ἡμᾶς ἀνορθοῦν, μηδὲ ἀνάσχῃ πρὸς γοῦν τὸ βραχύτατον ἡμᾶς ἀπολιπεῖν, ἀλλὰ νῦν μᾶλλον ἢ πρότερον κοινὰς ποιεῖσθαι τὰς διατριβάς. Ἐγὼ δὲ μειδιάσας:
ΙΩ. Καὶ τί συμβαλέσθαι, ἔφην, τί δέ σε ὀνῆσαι δυνήσομαι πρὸς τοσοῦτον πραγμάτων ὄγκον; Ἀλλ' ἐπειδή σοι τοῦτο ἡδύ, θάρρει, ὦ φίλη κεφαλή: τὸν καιρὸν γὰρ καθ' ὃν ἂν ἐξῇ σοι τῶν ἐκεῖθεν φροντίδων ἀναπνεῖν, καὶ παρέσομαι καὶ παρακαλέσω καὶ τῶν εἰς δύναμιν τὴν ἐμὴν ἐλλείψω οὐδέν. Ἐπὶ τούτοις πλέον ἐκεῖνος δακρύσας ἀνίσταται: ἐγὼ δὲ αὐτῷ περιχυθεὶς καὶ καταφιλήσας τὴν κεφαλήν, προὔπεμπον, παρακαλῶν γενναίως φέρειν τὸ συμβεβηκός. Πιστεύω γάρ, ἔφην, τῷ καλέσαντί σε Χριστῷ καὶ τοῖς ἰδίοις ἐπιστήσαντι προβάτοις ὅτι τοσαύτην ἐκ τῆς διακονίας ταύτης κτήσῃ παρρησίαν ὡς καὶ ἡμᾶς κατὰ τὴν ἡμέραν ἐκείνην κινδυνεύοντας εἰς τὴν αἰώνιόν σου δέξασθαι σκηνήν.