On St. Basil the Great, Bishop of Caesarea, trans

On St. Basil the Great, Bishop of Caesarea, trans

ON ST. BASIL THE GREAT

I t was inevitable that the great Basil, who con stantly used to furnish me with subjects for my dis courses—and he gloried in them as no man ever gloried in his own—should now present me in the person of himself with the loftiest theme ever given to those who have engaged in oratory. For I believe that if anyone, testing his oratorical power, wished to gauge it with reference to one discourse selected from all others as a standard, as painters do with model pictures, he would set this subject aside as beyond the power of eloquence, and choose what was first among the subjects that remained. So arduous a task is the eulogy of this man, not only for myself, who long ago put aside all love of glory, but even for those who have devoted their lives to eloquence and made their one and only object the gaining of distinction from subjects such as this. This is my judgment in the matter and it is, I am convinced, quite cor rect. Yet I do not know in what subject I could be eloquent if not in this, or in what better way I could gratify myself, or the admirers of virtue, or eloquence itself, than by honoring such a man. For myself, it will be a convenient way of paying a debt that is due. And, surely, a discourse is due above all else to those who have excelled especially in eloquence. To the

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admirers of virtue may this discourse of mine be at once a pleasure and an inspiration to virtue. I am well aware that whatever is praised is thereby magnified, and that there is not a single instance in which this does not hold true. As for eloquence itself, things should go well in either case. If it approaches his merit, it will demonstrate its own power. If it should fall far short, an altogether necessary consequence for those who praise Basil, the very failure will be an acknowledg ment that the subject of the eulogy is beyond all the powers of eloquence.

(2) These, therefore, are the reasons which have moved me to speech and the undertaking of this task. And if I have come forward so long after the occasion, and after so many others have eulogized him in public and private, let no one wonder. But may his sacred spirit, ever revered by me, both now and in the past, grant me pardon. When he was among us, he used to correct me on many points according to the rights of friendship and a still higher law. I am not ashamed to say this, for he was a norm of virtue for all. So now, also, from his place on high, he will be indulgent to me. May I be par doned, too, by those of you who have been more fervent in praising him, if, indeed, anyone can be more fervent than another, and all of us are not zealous for his good fame.

I have not failed through any negligence on my part to render what was due. Far be it from me to be so careless of the claims of virtue or friendship, or to think that the duty of praising him befitted anyone more than myself. First of all, to tell the truth, I shrank from speaking before I, like those who approach holy places, had cleansed my voice and my mind. Secondly, though you are not unaware of the fact, I will remind you that I was engaged in the defence of the true doctrine, then in peril. This occupation was a glorious coercion, which carried me away from home, according to the will of God, perhaps, and with the approval of that

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noble champion of the truth, whose very breath was pious doctrine and salvation for the whole world. Of my bodily health I should not venture, perhaps, to speak at all, when my subject is a man so high-minded and superior to the body even before he departed hence, and who claimed that the noble qualities of the soul should not be hindered by these bodily shackles.

Here let my apology rest. I do not think there is need of a longer one in addressing my speech to him and to those who are well acquainted with my affairs. I must now proceed to my eulogy, choosing his God as the guide of my discourse, that I may not dishonor him by my praises nor yet fall far short of the rest, even though we all fail in like measure, as those who gaze upon the heavens and the rays of the sun.

(3) If I saw that he gloried in his birth or in the advan tages of his birth, or, in general, in any of those petty objects of pride to men who have their eyes fixed upon the ground, a new catalogue of heroes would have to be made. How many details could I have gathered from his ancestors to redound to his glory! Nor would I have had to yield any advantage to history in this respect, possessing this advantage above all, that my subject is embellished not by fictions and fable, but by facts themselves to which there are many witnesses. On his father's side, Pontus furnishes us with many narratives, not at all inferior to the ancient wonders attached to the place in which all history and poetry abound. Many, too, are furnished by this, my native land, noble Cappadocia, goodly nurse of youth no less than horses. Hence, we can match his mother's family with that of his father. As for military commands, high civil offices, and power in imperial courts, and again, as to wealth and lofty thrones and public honors, and splendors of eloquence, what family has been more often or more highly distinguished? If it were permitted me to speak of them freely, the Pelopidae, the Cecropidae, the Alcmaeonids, the Hera-

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cleidae and all the other noblest families would be as nothing in comparison. For, having nothing of their own deserving of manifest praise, they have recourse to obscurity, boastfully con necting certain demigods and gods with their ancestors, in all of which what is illustrious is incredible and what is credible is a disgrace.

(4) My discourse is about a man who claimed that a man's nobility is to be gauged by individual worth. Just as forms and colors and the noblest and the meanest horses are rated on their own merits, so we ourselves, he thought, should not be painted in borrowed hues. Therefore, after speaking of one or two qualities which he inherited—qualities, too, which characterized his own life, and which he would be especially pleased to have mentioned—I shall turn to the man himself.

Each family and each individual has a characteristic trait and history, great or small, which is like a patrimony that comes down to posterity by a shorter or a longer line. The distin guishing characteristic of both his mother's and his father's family was piety, as my discourse will now make clear.

(5) There was a persecution, and the most frightful and cruel of persecutions. You know that I refer to the persecution of Maximinus, who, coming after the many persecutors just before him, made all appear humane, raging as he did with extreme ferocity and striving earnestly to win the palm for impiety. Many of our athletes overcame him, enduring the contest even unto death or just short of death, spared to the extent that they survived their victory and did not succumb in their contests. But they remained as teachers of virtue for others—living martyrs, breathing monuments, mute pro clamations. In their numerous company were also Basil's paternal ancestors, to whom, practicing every form of piety, that occasion brought a noble crown. For they were so pre pared and disposed in mind to bear readily all the trials for

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which Christ crowns those who have emulated His contest in our behalf.

(6) But, since their contest had also to be a lawful one— for this is the law of martyrdom, not to advance to the contest deliberately out of regard for the persecutors and the weaker brethren, and not to shrink from the contest when it is upon us, since the first act is a mark of rashness, and the second of cowardice—to show homage to the Lawmaker, in this respect, what should they devise? Or, rather, to what did

Providence, who governed all their counsels, direct them?

They betook themselves to one of the forests of the Pontic mountains—these forests are numerous and dense and very extensive—taking with them only a very small number to aid their flight and supply their needs. Let others admire the long duration of their exile, for in all it lasted, it is said, seven years or a little longer; and their manner of life, trying and strange for bodies nobly nurtured, as one may imagine; and the distress they endured beneath the open sky, in cold and heat and rain; and the solitude, without friends and social intercourse, which assuredly must have been a grievous burden to those accustomed to throngs to attend and honor them.

But for myself, I intend to speak of something more significant and admirable than all this, and no one will doubt me save the man of perverse and perilous judgment, who sees nothing great in enduring persecutions and dangers for Christ's sake.

(7) Weary of their long exile and filled with distaste for their poor food, these noble men longed for something more palatable. Yet they did not use the language of the Israelites.1

They did not murmur like the Israelites2 when they were distressed in the desert after their flight from Egypt and thought that Egypt was better for them than the desert, be1 Cf. Exod. 16.2ft.

2 Cf. 1 Cor. 10.10.

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cause it had furnished them with an abundance of fleshpots and all the other things they had left behind, for in their folly they counted the brick-making and the mortar as nothing.

How different was their language and how suggestive of greater piety and faith!

Why, they said, should it be incredible that the God of miracles, who so generously nourished a wandering and fugitive people in the desert,3 as to rain down bread and supply them with quail, nourishing them not only with neces sities, but with superabundance, who divided the sea,4 and made the sun stand still,5 and held back the river6—and they added all the other things that He had done, for the soul tends in such circumstances to devote itself to such narratives and to glorify God for His many wonders—why should it be incredible, they went on, that the same God should also today nourish us, as athletes of the faith, with delicacies? Many wild beasts that have escaped the tables of the rich, such as we once had, lurk in these mountains. Many succulent birds fly above us who long for them. What one of them but could be captured, if only Thou will it? So they spoke, and game was at hand, food spontaneously offered, a banquet prepared without toil, deer suddenly appearing in herds from the hills!

How magnificent they were! How sleek! How ready for the slaughter! It almost seemed that they were annoyed that they had not been summoned sooner. Some drew others after them by signs, and the rest followed. Who was pursuing or forcing them? No one. What horsemen, what dogs, what bark or shout, or what youths occupying the exits according to the laws of the chase? They were the captives of prayer and just petition. Who in our time or at any time has known of such hunting?

3 Cf. Exod. 16.13.

4 Cf. Exod. 14.21.

5 Cf. Josue 10.12.

6 Cf. Josue 3.16.

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(8) Oh, the wonder of it all! They themselves were mas ters of the chase. The mere desire was enough to capture as much as they pleased. What was left was sent away to the thickets for a second meal. The cooks were improvised, the feast was excellent, and the banqueters were grateful, counting the present wonder as a prelude to future hopes. Hence they became more eager for the struggle in return for which these things had been lavished upon them. Such is my story.

But do you tell me of your Dianas, and of your Orions and Actaeons, those ill-fated hunters, you, my persecutor, who marvel at fables and the hind substituted for the maiden,7 if you wish to present any such tale in emulation and if we grant that this story is not mythical. As for what follows in the story, how extremely shameful it is! For what good is the substitution if it saves the maiden that she may be taught to murder her guests and to repay humanity with inhumanity?

My story, such as it is, is but one chosen out of many, and as I think, typical of the rest. I have not narrated it for the purpose of adding to his glory. For neither the sea has any need of the rivers flowing into it, however many and great they may be, nor has he whom we praise today any need of contributions to his glory. But I wanted to show what kind of ancestors he had, and, having such models before his eyes, how far he surpassed them. For, if it is a great thing for others to receive title to honor from their ancestors, it was a greater thing for him to add to his ancestors' glory from his own, like a stream flowing back to its source.

(9) The union of his parents in a common esteem of virtue no less than in body was evidenced in many ways, no tably in their care of the poor, their hospitality toward strangers, their purity of soul, achieved through austerity, the dedication of a portion of their goods to God a practice not yet pursued by many at that time, though today quite wide7 An allusion to the story of Iphigenia.

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spread and honored, thanks to such previous examples, and in many other noble actions, shared alike by Pontus and Cap padocia, which have been a source of satisfaction to all who have heard of them. But their greatest and most distinguishing feature, in my opinion, is the excellence of their children. Leg end does, perhaps, record men whose children were many and beautiful. But these parents are known to us through ac tual acquaintance, and their character was such as to suffice for their own glory, even if they never had such children. Yet they brought forth children of such a character that, even if they themselves had not been so zealous for virtue, they would have surpassed all by the excellence of their children. That one or two of their children should merit praise may be ascribed to nature, but when eminence is found in all, the honor is clearly due to those who reared them. This is ev idenced by the enviable number of priests and virgins, and of those who in marriage did not in any way allow their union to be an obstacle to an equal repute for virtue, making the dis tinction between them consist in a choice of career rather than in conduct.

(10) Who has not known Basil, our Basil's father, a great name among all, who attained a father's prayer as very few have ever done? Though he surpassed all in virtue, he was pre vented from gaining the first place only by his son. Who has not known Emmelia, whose name was a presage of what she became or whose life exemplified her name. She truly bore the name of Emmelia, which means harmony, for, to speak briefly, she was regarded among women as he was among men. And so, if he whose eulogy we are now undertaking was to be given to men to serve the bondage of nature, like any one of the men of old who were given by God for the public benefit, it was neither fitting that he be born of any other parents, nor that they be called the parents of any other than him. Accordingly, this was happily realized.

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In obedience to the divine precept which ordains that all honors be rendered to parents, I have bestowed the first fruits of my praises on those whom I have commemorated. Let me now proceed to Basil himself, stating at the outset, and I be lieve that this will appear true to all who knew him, that his own voice itself would be required to eulogize him. For he is at once a magnificent subject for eulogy and the only one with powers of eloquence adequate to deal with it. Beauty and strength and size, in which I see most men delight, I shall leave to those who are interested in them. Not that he was inferior even in these points to those small-minded men who are continually busy with the things of the body, while he was still young and had not yet tamed his flesh by philosophy.8

But I do not wish to suffer the experience of unskilled athletes, who waste their strength in vain and minor contests, and are defeated in the main events which decide victory and in which crowns are awarded. I therefore shall proceed to praise what no one will consider either superfluous or outside the scope of my discourse.

(11) I take it all intelligent men agree that among human advantages education holds first place. I refer not only to our nobler form of it which disdains all the ambitious ornaments of rhetoric and attaches itself only to salvation and the beauty of spiritual contemplation, but also to that external culture which many Christians by an error of judgment scorn as treacherous and dangerous and as turning us away from God.

The heavens, the earth, the air, and all such things are not to be condemned because some have wrongly interpreted them and venerate the creatures of God in place of God. On the contrary, we select from them what is useful both for life and enjoyment and we avoid what is dangerous, not opposing creation to the Creator, as the foolish do, but acknowledging the Maker of the world from His works,9 and as the holy

8 Cf. above, p. 6.

9 Cf. Wisd. 13.5.

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Apostle says, bringing every mind into captivity to Christ.10

Thus, we know that neither fire nor food nor iron nor any other element is in itself either very useful or very harmful, but that all depends on the will of the user. Even from certain reptiles we have at times compounded salutary medicines. So also from the pagans we have received principles of inquiry and speculation, while we have rejected whatever leads to demons, and error, and the abyss of perdition. And from such material we have drawn profit for piety, by learning to distinguish the better from the worse, and from its weakness we have made our own doctrine strong.

Therefore we must not dishonor education because certain men are pleased to do so. Rather, we should regard such men as ignorant and uncultured who would have all others be like themselves, that their own deficiencies might be hidden in the general mass, and their want of culture escape reproach.

With this premise made and acknowledged, contemplate the life of Basil.

(12) His earliest years were spent under the direction of his illustrious father, whom Pontus put forward at that time as its common teacher of virtue. He was swathed and fashioned in that best and purest fashioning which holy David happily calls the daily formation* 11 as opposed to that of the night.

Under him, therefore, as his life and learning grew and developed together, the admirable youth was educated. He did not boast of any Thessalian mountain cave as his workshop of virtue, nor of any arrogant centaur,12 the preceptor of the heroes of his day. Nor was he taught by this teacher to shoot hares, or run down fawns or hunt deer, or excel in warlike pursuits or in breaking young horses, having him at once as mount and master. He was not nourished on the marrow of 10 Cf. 2 Cor. 10.5.

11 Cf. Ps. 136.16.

12 The allusion is to Chiron, the teacher of Asclepius, Jason, and other heroes of Greek legend and mythology.

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deer and lions, as in the fable, but he was trained in general education and exercised in piety and, in a word, he was led on from the beginning of his studies to his future perfection. For those who are successful in either life or learning only, but deficient in one or the other, do not differ at all, in my opinion, from one-eyed men, whose disadvantage is great in deed, but their deformity is even greater when they look at others or are regarded by them. But those who excel in both and are, as it were, ambidextrous are in a state of perfection and live lives of heavenly happiness.

This was the happy destiny that befell him, having as he did in his own home a model of virtue, on which he had only to keep his eyes to be excellent from the beginning. Just as we see colts and calves from their birth skipping by the side of their mothers, so he, running close at the side of his father, with the ardor of a colt, was not left far behind in his lofty impulses toward virtue. Or, if you prefer it, in this very adumbration of virtue he gave an indication of the future beauty of his virtue and, before the time of perfection arrived, presented a sketch of perfection.

(13) When he was sufficiently instructed at home, as he was to neglect no form of excellence, nor to be surpassed in diligence by the bee which collects what is most useful from every flower, he hastened to the city of Caesarea to attend its schools. I mean this illustrious city of ours, since she was also the guide and mistress of my studies, and not less the metro polis of letters than of the cities which she rules and which have submitted to her power. To rob her of her supremacy in letters would be to despoil her of her fairest and most singular distinction. Other cities take pride in other embellishments, either old or new, depending, I think, on their annals or their monuments. This city's characteristic mark, like the identi fication marks on arms or on plays, is letters. What followed, let those tell the story who instructed him and profited by his

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instruction. Let them tell of his standing in the eyes of his masters and his companions, as he equaled the former and surpassed the latter in every form of learning. Let them tell what glory he gained in a short time in the sight of all, both of the common people and the leaders of the city, exhibiting a learning beyond his years and a constancy of character beyond his learning. He was an orator among orators, even before the lecturer's chair, a philosopher among philosophers even before advancing doctrines. And, what constitutes the highest tribute in the eyes of Christians, he was a priest even before the priest hood. In such wise did all defer to him in everything. With him, eloquence was only an accessory, and he culled from it only what would be helpful for our philosophy, since its power is necessary for the exposition of thought. For a mind inca pable of expression is like the movement of a paralytic. But philosophy was his pursuit, as he strove to break from the world, to unite with God, to gain the things above by means of the things below, and to acquire, through goods which are unstable and pass away, those that are stable and abide.

(14) Next, he went to Byzantium, the capital city of the East, for it was famed at the time for its accomplished rhe toricians and philosophers. From these in a short time he absorbed what was best through the quickness and the force of his genius. From there he was sent by God and by his noble craving for learning to Athens, the home of eloquence, Athens, a city to me, if to anyone, truly golden, patroness of all that is excellent. Athens brought me a more perfect knowledge of Basil, although he was not unknown to me before. And in my search for learning I found happiness. Yet, in a different man ner, I had the same experience as Saul,13 who, when seeking the asses of his father, found a kingdom, and gained as an ac cessory what was worth more than the principal.

Up to this point my discourse has proceeded smoothly, 13 Cf. 1 Kings 9.3ff.

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bearing me along on an even, and very easy, and truly royal highway in my praises of this man. But now I am at a loss for words and know not which way to turn, for my speech has encountered an obstacle. At this point I should like to profit by the occasion to add some facts concerning myself to what has been said, and to delay a little in my narrative to tell you about the origin, the circumstance, and the beginning of our friendship, or, to speak more exactly, about our full accord of heart and nature. For the eye is not wont to turn away readily from attractive sights, and if it is forcefully drawn away, it is wont to return to them again. And the same is true of dis course when there is question of narrating what is very pleas ing to us. Yet I fear the presumptiousness of the undertaking, and I will speak, therefore, with all possible reserve. If loving regret forces me beyond bounds, pardon this most just of all feelings, not to experience which would be a great loss, at least in the judgment of intelligent men.

(15) We were at Athens, after having been separated, like the current of a river upon leaving the same native source, to go abroad by different ways in our pursuit of culture, and again reunited, as though by agreement, God so willing it. I preceded him to Athens, but he came shortly afterwards, where he had been awaited with lively and manifest im patience. His name was on the tongues of many before his arrival, and everyone considered it important to be the first to obtain the object of their desire. Nor will it be out of place to add, as a sort of relish to my discourse, a little anecdote, which will be a reminder for those who know it and a source of instruction to those who do not.

At Athens, most of the young men, and the more foolish, are mad after Sophists, and not only the ignoble and obscure but even the noble and illustrious. They form a rather con fused mass, at once young and difficult to restrain. Now, you may notice how those who delight in horses and spectacles

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conduct themselves at the horse races. They leap up, they shout, they raise clouds of dust, they drive in their seats, they beat the air as their horses, with fingers for whips, and they yoke and unyoke them. Although they have control of none, they readily exchange with one another drivers, horses, stables, and officials. And who are they that do this? They are often poor men, indigent and without means of support for a single day. It is exactly thus that the students conduct themselves in respect to their masters and their masters' rivals, eagerly striving to increase their own numbers and thereby enrich them. The whole thing is quite senseless and insane. They seize upon cities, roads, harbors, mountain peaks, plains, frontiers; in fact, every part of Attica and the rest of Greece, and even most of their inhabitants. For they have divided these into factions by their rivalries.

(16) Whenever a newcomer arrives and falls into the hands of those who seize him, willingly or unwillingly, they ob serve this Attic custom, which is a mixture of the gay and the serious. First of all he is guided to the house of one of those who first received him, either friends or kinsmen or compa triots, or of those expert in sophistry and purveyors of argu ments, who for that reason are held in high esteem among them. They regard it as a recompense, also, to gain new ad herents. The newcomer is then rallied by everyone who wishes.

Their purpose, I think, is to humble the pretensions of the newcomers and to bring them under their power from the start. The rallying is coarse or reasonable, depending upon the boorishnness or the urbanity of the rallier. The practice, to those who are ignorant of it, seems fearful and brutal, but, to those who already know it, quite pleasant and charming, for there is more display than actuality in its threats. Next, he is led in procession through the market place to the bath. Those in charge of the procession in honor of the youth arrange themselves in two separate ranks, and precede him to the bath.

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When they are close to it, they raise great shouts and leap up and down, as though in a frenzy, the shouting being a com mand not to advance any further but to stop, as though the bath were closed to them. At the same time they pound at the doors and frighten the youth with the uproar. Then they allow him to enter, and finally grant him his freedom, and on return from the bath receive him on equal terms with themselves. This is the most pleasing feature of the whole ceremony for the youths, as it brings instant and final relief from their persecutors.

At that time, not only was I myself unwilling to subject my friend, the great Basil, to shame, reverencing as I did his gravity of character and his maturity of judgment, but I also persuaded the other youths who did not know him to share my sentiments. For he was already respected by most of them, since his renown had preceded him. The result was that he was almost the only newcomer to escape the general rule, a distinction beyond that generally accorded to new students.

(17) This was the prelude to our friendship. This was the spark that enkindled our union. It was thus that we were struck with a mutual love. Then something of a similar kind occurred, which ought not to be passed over either.

I find the Armenians not an open people, but quite dis sembling and crafty. At this time, some of them who had long been his intimates and friends, dating from early association under his father's instruction—for they had belonged to his school—approached him with the appearance of friendship, though prompted by envy, not benevolence. They plied him with questions of a contentious rather than a reasonable character, and strove to vanquish him at the first onset, both because they had long recognized the genius of Basil and be cause they could not endure the honor being shown him at this time. They bitterly resented the fact that they who had taken the philosophical mantle and had already received

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training in oratorical skill should have no advantage over him, a stranger and a newcomer. And I myself, vain lover of Athens, not suspecting the envy but crediting the pretense, when they were giving way and turning their backs, felt piqued that in their persons the glory of Athens should be de stroyed and so quickly put to shame, and I came to the sup port of the young men and re-established the discussion. I graciously lent them the weight of my authority, and, as the least addition in such circumstances is all-powerful, I made

'equal their heads in the battle,' as the saying has it.14 When I realized what was behind the discussion, for it could not be kept back, but eventually revealed itself clearly, I changed my position immediately and, putting my ship about and ranging myself on his side, I made his victory decisive. He was at once quite pleased with what had happened, for he was extra ordinarily sagacious. And full of ardor, to describe him fully in the words of Homer, he drove in confusion10 those proud youths by his reasoning, and did not cease smiting them with arguments until he had completely routed them and gained a crowning victory. This was the second step in our friendship, no longer a spark but a flame that burned bright and high.

(18) They withdrew, therefore, without effecting their purpose, severely reproaching themselves for their rashness and extremely annoyed at me because of the trap in which they had been caught. They even openly manifested their hatred and charged me with treason not only to them but to Athens itself, since in their first onset thev had been vanquished and put to shame by a single man, and that, too, by one who had not yet had the opportunity to develop a confident attitude.

It is a common human experience, when, after conceiving high hopes, we suddenly chance upon their realization, to look upon the result as falling short of our expectations. Basil

14 Homer, Iliad. 11.72.

15 Cf. Iliad 11.496.

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had this experience, and was sad and distressed, and could not praise himself for coming to Athens. He was seeking what he had hoped, and he called Athens an empty happiness. Such were his feelings.

As for myself, I strove to dispel his disappointment for the most part by entering into discussion with him and soothing him by my arguments. I told him, and this was true, that just as a man's character is not to be detected immediately, but only after a long time and an intimate association, so culture is not a thing to be judged from a few brief experiences. In this way I restored his good spirits, and by this mutual experience I bound him to myself all the more.

(19) Then, as time went on, we mutually avowed our af fection for each other, and that philosophy was the object of our zeal. Thenceforth we were all in all to each other, sharing the same roof, the same table, the same sentiments, our eyes fixed on one goal, as our mutual affection grew ever warmer and stronger. Carnal loves, centered on that which passes away, also pass away, like the flowers of spring. The flame does not endure when the fuel is exhausted, but disappears along with what kindles it. Desire, likewise, does not abide when its source wastes away. But those loves which are pleasing to God, and chaste, since they have a stable object, are on that accound more lasting, and, the more beauty is revealed to them, the more does it bind to itself and to one another those whose love is centered on the same object. This is the law of the higher love.

I feel that I am being carried beyond due and proper bounds. I do not know how I chance upon these topics, yet I have no way of checking my narrative. For, constantly, what I have omitted seems essential and superior to what I had chosen. And if anyone attempts to push me forward by force,

I shall suffer the lot of the polyps, which, when they are pulled from their lairs, cling to the rocks with their suckers, and

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cannot be torn away until forceful pressure has been exerted on every one of these. If, therefore you grant me leave, I have what I ask; if not, I shall take it from myself.

(20) Thus mutually disposed to each other, and raising our fair-walled chamber on such pillars of gold, as Pindar says,16 we went forward with God and our affection as our helpers. Oh, how can I evoke such memories without tears!

We were impelled by equal hopes in the pursuit of learning, a thing especially open to envy. But envy was absent, and emul ation intensified our zeal. There was a contest between us, not as to who should have first place for himself, but how he could yield it to the other, for each of us regarded the glory of the other as his own. We seemed to have a single soul animating two bodies. And while credence is not to be given to those who claim that all things are in all,17 we at least must believe that we were in and with each other. The sole object of us both was virtue and living for future hopes, having detached ourselves from this world before departing from it. With this in view, we directed our life and all our actions, following the guidance of the divine precept, and at the same time spurring each other to virtue, and, if it is not too much to say so, being for each other a rule and a scales for the discernment of good and evil. For companions we consorted, not with the most dissolute but with the most modest, not with the most quar relsome but with the most peaceable, and with those with whom association was most profitable. We knew that it is easier to be contaminated by vice than to communicate virtue, just as it is easier to contract a disease than to bestow health.

As for our studies, we found pleasure not so much in the most agreeable as in the most excellent, since this also is a means for moulding to virtue or to vice.

16 Olymp. 6.1.

17 An allusion to a doctrine ascribed to Anaxagoras and other Greek philosophers.

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(21) Two ways were familiar to us: the first and more precious leading us to our sacred buildings and the masters there; the second and the one of less account, to our secular teachers. All else—festivals, spectacles, assemblies, and ban quets we left to those with a taste for such things. For noth ing is worthy of esteem, in my opinion, which does not lead to virtue and render better those who apply themselves to it. Dif ferent men have different names, derived from their ancestors or their own pursuits and deeds. Our great concern, our great name, was to be Christians and be called Christians. We were prouder of this than Gvges of the turning of his ring, if this is not a fable, by which he became King of the Lydians, or than Midas of his gold by which he perished, according to another Phrygian fable, after his prayer that all he had be turned to gold was fulfilled. Why should I mention the arrow of the Hyperborean Abaris or the Argive Pegasus, for whom it was less important to be borne through the air than for us to be lifted up to God together by our mutual efforts?

But, to be brief. Athens is harmful, in general, to the things of the soul, and the pious are not wrong in being of this opinion. It abounds in the evil riches of idols beyond the rest of Greece, and it is difficult not to be led astray by their admirers and advocates. But in our case no harm resulted, as our minds were protected by an impenetrable armor. On the contrary, to speak paradoxically, our own experience there confirmed us in the faith. For we recognized their deceit and fraudulence, and we despised those divinities in the very place they are admired. And if there is or is believed to be a stream flowing with fresh water through the sea, or an animal that can dance in fire that destroys all, such were we among our companions.

(22) Best of all, there was about us a company not with out renown, which was instructed and directed under the guid ance of Basil, and shared the same pleasures. Yet it was as foot

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soldiers that we ran beside a Lydian chariot—his course and conduct. Hence, we became famous not only in the sight of our own masters and companions, but even throughout Greece and especially among the most illustrious men. Our fame went even beyond its borders, as was clear from numerous accounts.

For our masters were known wherever Athens was known, and wherever they were the subject of report or conversation, so were we, also, since among them we were, and were spoken of as, a famous pair. Orestes and Pylades18 and others like them were not to be compared with us, nor the Molionidae,19 celebrated in Homer for their union in misfortune, and their skill in driving the chariot, as they shared the reins and the whip between them. But I have been drawn unawares into praising myself, a thing I have never tolerated in another.

But it should not be a cause for wonder that in this instance, also, I have profit from his friendship. While he lived, he aided me in virtue, and now after his death he has added to my renown. But let my discourse return to its proper course.

(23) Who was so venerable for prudence, even before his hair was grey? For it is in this way that Solomon defines old age.2u Who was so respected by both old and young, not only of our generation, but of generations long past? Who, because of his character, had less need of training? Who possessed more knowledge along with such character? What branch of learning is there in which he did not engage, or rather, what branch in which he did not excel as though it were the only one? He passed through them all as no one ever did through one, and through each most intensely, as though there were no others. In his case, application went hand in hand with natural ability, and it is through these that superiority in the arts and the sciences is achieved. Because of his powers of concentration

18 One of the most famous pairs of friends in Greek legend.

19 Cf. Iliad 2.621; 11.750.

20 Cf. Wisd. 4.8.

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he had little need of natural quickness, just as he had little need of concentration because of his natural quickness. He possessed and united two qualities in such a way that it was not clear for which of the two he was the more distinguished.

Who was like him in rhetoric, 'breathing forth the might of fire,'21 though his character differed from that of the rhetori cians? Who was like him in grammar, which makes us Greeks in language, which composes history, which presides over meters and makes laws for poems? Who was like him in philo sophy, that truly sublime science which soars aloft, whether one consider the practical and speculative side, or that which deals with logical demonstrations and oppositions and with controversies, namely, dialectic? In this, he so excelled that it would have been easier for those who disputed with him to extricate themselves from labyrinths than to escape the meshes of arguments he wove whenever he had need. As for as tronomy, geometry, and mathematics, he was content with a knowledge sufficient to avoid being confused by those who were clever in these sciences. Anything beyond that he scorned as useless for those who wished to lead a pious life. And so one can admire more what he chose than what he passed over, and, more than what he chose, what he passed over. His bodily weakness and his care of the sick made medicine, the fruit of philosophy and industry, a necessity for him. From such a beginning he advanced to mastery of this art, and not only of the branches that deal with the visible and what is immediately apparent, but also of those which deal with principles and theory. But what are these accomplishments, significant as they are, compared to his knowledge of moral science? In the eyes of those who have made trial of Basil, the famous Minos and Rhadamanthus22 were mere humbugs, whom the Greeks judged worthy of the meadows of asphodel

21 Iliad 6.182.

22 Famous judges of the lower world in Greek mythology.

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and the Elysian fields, for they had acquired the notion of our Paradise, in rny opinion, from the books of Moses, which are also ours. Though their terminology is somewhat different, this is what they convey under other words and names.

(24) Such were our circumstances. We had a full cargo of knowledge, at least the measure attainable by man's nature.

One cannot sail beyond Gades. There only remained our return home, our entrance upon a more perfect life, and the realization of common purpose. The day of our depart ure was at hand, and with it all that is involved in de parture: speeches of farewell and escort, salutations, laments, embraces, and tears. For there is nothing so painful to any one as for those who have been fellow students at Athens to be separated from the city and from one another. Then, indeed, occurred a pitiable spectacle and one worthy to be recalled. About us were gathered our companions and classmates, as well as some of our masters, all crying out, in the midst of their entreaties, threats of violence and attempts at persuasion that, come what may, they would not let us go.

They said and did everything natural to men in grief.

Here I shall be presumptuous and bring an accusation against myself and also, it may seem, against that holy and irreproachable soul. He, after explaining the pressing rea sons for his return, overcame their restraint, and they, al though it was against their will, consented to his departure.

I myself was left behind at Athens, partly because I weakened to the entreaties of friends, for the truth must be told, but partly because of his betrayal, for he had been persuaded to forsake one who had not forsaken him and to hand me over to those who were holding him there. It was a thing that, be fore it happened, was incredible. For it was like cutting a body in two parts, with the resulting death of both, or like the parting of two oxen that have shared the same manger and yoke, bellowing piteously for each other in distress at their

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separation. My loss, however, was not of long duration, for I could not bear for long being a pitiable spectacle and ex plaining to everyone the reasons for our separation. So, after staying at Athens a little while more, my longing made me like the horse in Homer; I burst the tie with those holding me back and, coursing over the plain, rushed to join my companion.23

(25) On our return, we paid a little homage to the world and the stage, and that only to satisfy the desire of the multitude; we ourselves had no love for theatrical display. We quickly became independent and were ac counted men instead of beardless youths, advancing in more manlike fashion in philosophy. We were no longer together, for envy prevented this, but we were united in desire. The city of Caesarea took possession of Basil, as a second founder and protector. As time went on, since I could not be with him, he went abroad on voyages which were necessary and in full keeping with his philosophical resolution. Reverence for my parents, the care of their old age, and successive misfortunes separated me from him. This was not good, perhaps, nor fair, but at any rate they kept me from him. I ask myself whether this was not the cause of all the inconsistency and difficulty which has befallen me in my life, and which has made my progress in philosophy so uneven and unworthy of my desire and purpose. May my affairs follow the course that God wills, but may they follow a better course because of Basil's intercessions. As for him, the manifold kindness of God and His providence toward our family, after making him known by many manifest circumstances and showing him forth day by day as more illustrious, set him up as a brilliant and celebrated light of the Church, for he had been enrolled meanwhile in the sacred order of the priesthood to illumine, through the single city of Caesarea, the whole

23 Cf. Iliad 6.506ff.

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world. And in what manner? It was not by suddenly ad vancing him, nor by cleansing and instructing him in wisdom at the same time, as is true of the majority of those today who aspire to the episcopate. He received the honor according to the law and order of spiritual advancement.

(26) I do not approve of the confusion and disorder that exist among us, sometimes even in those who preside in the sanctuary. I will not go so far as to accuse all, for that would not be just. I approve of the naval custom which first puts oars in the hands of the future pilot and later leads him to the prow and entrusts him with the duties forward, seating him at the helm only after long experience at sea and in observation of the winds. The same holds true in military af fairs: one is soldier, captain, general. This order is the best and most advantageous for subordinates. If the same system were in force in our case, it would be of great value. As it is now, the most holy of all the orders among us is in danger of being the most ridiculous. For the episcopate depends not so much on virtue as on intrigue, and the sees belong not so much to the most worthy as to the most powerful. Samuel, who foresaw the future, is numbered among the Prophets, but so also is Saul, the outcast. Roboam, the son of Solomon, is among the kings, but so also is Jeroboam, the slave and apostate. And there is no physician or painter who has not first observed the nature of diseases or blended many colors and sketched various figures. But a bishop is easily found, without the experience furnished by toil, having but recent repute and being sown and springing up at once, as in the fable of the giants. We manufacture holy men in a day and we bid them to be wise, when they have had no training in wisdom, and no previous warrant to this dignity except desire. One man is content with his lowly position, and remains humble, though worthy of the highest place, having devoted himself to frequent meditation on the divine Scriptures and striven much to sub-

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ject his flesh to the law of the spirit. Another arrogantly seats himself in first place, raises his brow at his betters, does not tremble on his throne, and does not shudder at the sight, as he looks down on the man of self-control. On the contrary, he supposes that, together with his power, he has acquired superior wisdom, betraying the false judgment of a man whom high office has robbed of his senses.

(27) It was not so with our great and noble Basil. As in all other things, so in this he appears as a model of order to others, first, he read the sacred Books to the people and was their interpreter, not deeming this function of the sanctuary be neath him. Similarly, in the chair of the priests and then in that of the bishops he praised the Lord, not having gained this authority by stealth or force, not having sought the honor but having been sought by it, not having received it as a human favor but as coming from God and divine. But let my account of his episcopate be deferred, and let us now dwell a little on his priesthood. How nearly this escaped me, al though it should occupy a central place in my discourse!

(28) A disagreement arose between Basil and his pre decessor in the government of this church. It is better to pass over in silence its origin and character, but the fact remains.

Eusebius24 was in many respects a man not without nobility, and remarkable for piety, as the persecution of that time and the opposition to him clearly indicated, yet he developed a natural antipathy for Basil. Momus2 ' seizes not only upon the common crowd but on the best of men, since it belongs to God alone to be completely infallible and uninfluenced by the passions. All the more select and wiser members of the Church were roused against Eusebius; since they are wiser than the multitude, they have separated themselves from the world

24 Eusebius of Caesarea, predecessor of Basil in the see of Caesarea, is not mentioned by name in the Greek original.

25 Greek god of grumbling and fault-finding.

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and consecrated themselves to God. I speak of the Nazarites26 among us, who are especially zealous in such matters. They were indignant that their chief should be ignored, outraged, and set aside, and they ventured upon a most dangerous undertaking. They contemplated defection and revolt from the great and indivisible body of the Church, severing along with themselves a considerable portion of the people, in cluding some of lowly station and others of high rank. This was quite easy for three weighty reasons. First of all, Basil was venerated, to my knowledge, as no other philosopher of our time and, if he wished, he could give encouragement to the faction. Second, his opponent was under suspicion by the city because of the tumult connected with his election, on the grounds that he had received the episcopal office not so much in a regular and canonical manner as by violence.

Finally, some bishops had come from the West and drew to themselves the whole orthodox portion of the Church.27

(29) What action, then, was taken by that noble man and disciple of the peaceful One?28 He could not resist his slan derers or his partisans, nor did it befit him to fight or to rend the body of the Church, already attacked and put in peril by the power of the heretics at the time. Following our sincere counsels and exhortations on this point, he retired in flight to Pontus and, assuming the direction of the monasteries there, established for them some memorable regulations. He em braced solitude as had Elias and John, those perfect philo sophers, deeming this more advantageous for him than to make any plans in respect to the present difficulty that would be unworthy of his philosophy, or than to lose in the tempest the control which in time of calm he exercised over his reason.

Although his departure was so philosophical and worthy of 26 I.e., the monks.

27 Allusion is made to the papal legates, Lucifer of Cagliari and Eusebius of Vercelli.

28 Cf. Matt. 11.29.

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admiration, we shall find that his return was even more admirable. For so it was.

(30) While we were thus engaged, there suddenly arose a cloud full of hail and shrill with death, devastating every church on which it burst and fell: an emperor,29 too fond of gold and most hostile to Christ. Afflicted with those two greatest of maladies, avarice and blasphemy, he was a per secutor following a persecutor, and following the Apostate. Al though he was not an apostate himself, he was no better to Christians, or rather to that most pious and pure portion of the Christians who worship the Trinity, which I call the only true piety and saving doctrine. We do not weigh out the Godhead, nor do we divorce the one and inaccessible Nature from Itself by unnatural differences. Nor do we cure one evil by another, dissolving the impious contraction of Sabellius by a more im pious separation and division. This was the disease of Arius, who gave his name to the madness, and who threw into con fusion and brought to ruin a great part of the Church. Without honoring the Father, he dishonored what proceeded from Him by maintaining unequal degrees in the Godhead. But we recognize one glory of the Father, the equality of the Only-begotten, and one glory of the Son, the equality of the Holy Spirit. And we believe that to subordinate anything of the Three is to destroy the whole. We venerate and acknowl edge Three with respect to attributes; One, with respect to Godhead. Having no understanding of this, and unable to look upwards, and debased by those who led him on,30 he had the audacity to debase the nature of the Godhead along with him self. He became an evil creature, reducing majesty to servitude, and putting the uncreated and timeless Nature on the same level with created things.

29 Valens, champion of Arianism.

30 I.e., the emperor was following the lead of demons in promoting Arianism.

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(31) Such, then, were his views, and it was with such im piety that he took the field against us. There is no other way of regarding it than as a barbarian invasion having for its object, not the destruction of ramparts, or cities, or houses, or any of the little things that are made by hand and soon restored or replaced, but the ravaging of men's souls. He was joined in his attack by an army worthy of him, the wicked leaders of the churches, the cruel governors of his world empire. They were already masters of some churches and were attacking others, and they were hoping to gain others still through the influence and might of the emperor. One form of violence was being exercised and another, threatened. They came to destroy our church, also, relying on nothing so much as the pusillanimity of all those of whom I have spoken, on the inexperience of the man who was then our bishop and on the infirmities that existed among us.

Great, then, was the struggle in prospect. The ardor of the multitude was not wanting, but their battle line was weak for lack of a champion and one trained to fight for them with the power of the Word and the Spirit. What was the reaction of that noble and sublime and truly Christ-loving soul? There was no need of long speeches to gain his presence and his assistance. He had no sooner seen me on my mission, for the struggle was common to us both as defenders of the faith, than he yielded at once to my plea. And, for his part, he made an excellent and very wise distinction, based on the precepts of the Holy Spirit, namely, that there is a time for cap tiousness—if one must indulge in such feelings at all—that of security, and another time for forbearance, that of neces sity. At once he departed with me from Pontus and was filled with zeal in defense of truth in danger, offering himself as a willing ally in the fight and dedicating himself to his mother, the Church.

(32) But if he manifested such zeal beforehand, was his

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ardor less in the combat? Or if he was valiant throughout the conflict, was he lacking in prudence? Or if he fought with skill, did he shrink from danger? Or if in all these respects he evidenced a perfection beyond description, did he cherish in his heart some trace of chagrin? By no means. But simul taneously he effected his reconciliation, took counsel, and prepared the defense. He removed all the obstacles and stumbling blocks in our way and all that had given encourage ment to those attacking us. He gained in one quarter, held his ground in another, and drove back the attack in a third.

He became to some a strong wall and a rampart,31 to others an axe breaking the rock to pieces,32 or a fire among the thorns,33 as divine Scripture says, easily destroying the fagots which were insulting the Godhead. And if Barnabas, who speaks and records these things, had some share in the struggles of Paul, the thanks are due to Paul, who chose him and made him his partner in the conflict.

(33) They therefore departed without accomplishing their purpose, and, base men that they were, they were basely put to shame and worsted for the first time. And they learned that, of all men in the world, the Cappadocians were not to be lightly despised. There is nothing so characteristic of them as the firmness of their faith and the sincerity of their belief in the Trinity. And from the Trinity come their unity and strength, and for assistance rendered, assistance in return, only far greater and more powerful.

The next object of Basil's toil and zeal was to conciliate the bishop, to dissipate his suspicions, to persuade all men that the vexation that had been felt was a temptation and an at tack of the evil one, envious of virtuous concord, and that he himself recognized the laws of obedience and the spiritual

31 Cf. Jer. 1.18.

32 Cf. Jer. 23.29.

33 Cf. Ps. 117.12.

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order. Therefore, he was at his side, instructing him, giving ear to him, advising him. He was everything to him, a good counselor, an expert assistant, a spiritual director, a guide of conduct, a staff for his old age, a bulwark of the faith, the most worthy of trust within the household and most active outside—in a word, as much disposed to benevolence as he had once been thought to hostility. The result was that he was invested with the government of the church, though he was second in rank in the see, for, in return for the benevolence he displayed, he received authority. And their harmony and union in power was wonderful. One led the people; the other, the leader, like a lion keeper, as it were, skillfully taming the possessor of power. He had been newly installed in the see, while still breathing worldly air, and not yet adjusted to the things of the Spirit, when a violent storm was raging and the enemies of the Church were menacing. He was in need, therefore, of a directing and a sustaining hand. For this reason he cherished this alliance and considered himself the master of one who had mastered him.

(34) Of Basil's care and protection of the Church there are many other examples. There was his independence toward magistrates and the most powerful men in the city. There were his decisions of disputes, which were accepted with confidence, the mere seal of his word taking on the character of law.

There was his support of the needy, more often in cases of spiritual want, but often, also, in those of physical distress.

For this is frequently a means of touching the soul and reducing it to subjection by kindness. There were his sup port of the poor, his hospitality toward strangers, his solicitude for virgins, written and unwritten legislation for monks, formulation of prayers, regulations for good order in the sanctuary, and other ways in which one who was truly a man of God and ranged on God's side could benefit the people.

But there was one example of special importance and fame.

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There was a famine, the most severe within the memory of man. The city was in distress, but there was no help forth coming from any quarter, nor any remedy for the calamity.

The maritime cities support without difficulty occasions of want like these, since they can dispose of their own products and receive in exchange those which come to them by sea.

But we in the inland can make no profit on our superfluous products, nor procure what we need, having no means of disposing of what we have or importing what we lack. In situations like this, nothing is so distressing as the cruelty and avarice of those who enjoy plenty. They watch for oc casions of trafficking in want and they reap a harvest from misfortune. They do not heed: 'He that hath mercy on the poor, lendeth to the Lord'34 and 'He that hideth up corn, shall be cursed among the people,'35 or any other of the promises made to the merciful or the threats against the in human. Their insatiate desire runs beyond bounds in their false wisdom. While they close their bowels of mercy to others, they close those of God to themselves, not perceiving that they are in greater need of Him than others of them.

Such are these buyers and sellers of gain, having no regard for their fellow men or thanks to God, by whose benefit they enjoy plenty when others are in distress.

(35) But Basil could not rain down bread from heaven36 by prayer to feed a fugitive people in the desert, nor cause food to well up without cost from the depth of vessels3' which are filled by emptying—a paradox, indeed, that she who fed the Prophet might be fed in turn for her hospitality. Nor could he feed many thousands of men with five loaves,38 of which even the fragments sufficed for many tables. For these

34 Prov. 19.17.

35 Prov. 11.26.

36 Cf. Exod. 16.15; Ps. 77.24.

37 Cf. 3 Kings 17.14.

38 Cf. Matt. 14.19; Luke 9.16.

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were the works of Moses and Elias and of my God who gave them this power, fitting also, perhaps, for those times and the conditions prevailing then, since signs are for unbelievers, not for believers.39 But what was in accord with these works and tending to the same result, he devised and executed with the same faith. By his word and exhortations he opened up the storehouses of the rich and brought to realization the words of Scripture: he dealt bread to the hungry40 and he satisfied the poor with bread,41 and he fed them in famine42 and 'he has filled the hungry with good things.'43 And in what manner? For this contributed in no small way to his assistance.

He assembled in one place those afflicted by the famine, in cluding some who had recovered a little from it, men and women, children, old men, the distressed of every age. He collected through contributions all kinds of food helpful for relieving famine. He set before them caldrons of pea soup and our salted meats, the sustenance of the poor. Then, imitating the ministry of Christ, who, girded with a towel, did not disdain to wash the feet of His disciples, and em ploying his own servants or, rather, his fellow slaves and co-workers in this labor, he ministered to the bodies and the souls of the needy, combining marks of respect with the necessary refreshment, thus affording them relief in two ways.

(36) Such was our new provider of grain and second Joseph, save that on him we have something more to say. For Joseph trafficked in famine and gained Egypt by his hu manity,44 making use of the time of abundance with a view to the time of want, appointed for this purpose through the dreams of others, but Basil rendered service freely, relieving

39 Cf. 1 Cor. 14.22.

40 Cf. Isa. 58.7.

41 Cf. Ps. 131.15.

42 Cf. Ps. 32.19.

43 Luke 1.53.

44 Cf. Gen. 41.Iff.

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the dearth of food without drawing any profit therefrom. He had in view only one object: to win mercy by being merciful, and to acquire heavenly blessings by his distribution of grain here below. He furnished also the nourishment of the Word, that more perfect charity and distribution of goods, truly celestial and sublime, since the Word is the bread of angels,49 the food and drink of souls who are hungry for God and seek for food that does not pass away or fail, but abides forever. This was the bread that he furnished and in great abundance, that poorest and most needy man that I have known. And it was not to relieve a hunger for bread or a thirst for water, but a longing for the Word which is truly vivifying and nourishing and which leads to progress in the spiritual life whoever is well nourished thereon.

(37) After these and similar deeds, for there is no need to spend time in recounting them all, upon the death of Eusebius whose name denotes piety, and who expired sweetly in the arms of Basil, he was soon exalted to the lofty throne of the episcopate. This was not effected without difficulty nor without the envious opposition of the bishops of the country and of the most vicious men of the city, who had ranged themselves with these. But it was inevitable that the Holy

Spirit should be victorious, and the victory was truly a decisive one. For He roused up from distant parts to anoint him men celebrated and zealous for piety and among them, the new Abraham, our patriarch, I mean my father, in regard to whom a sort of prodigy occurred. For, though weakened by length of years, wasted by disease, and almost drawing his last breath, he braved the journey to bring the assistance of his vote, relying on the help of the Spirit. To speak briefly, he was placed on his litter like a corpse in the tomb; he re turned in the vigor of youth, with head erect and eyes bright, strengthened by the imposition of hands and the anointing,

45 Cf. Ps. 77.25.

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and, if it is not too much to say, by the head of him whom he anointed. Let this be added to those ancient narratives to the effect that toil brings health, zeal raises the dead, and old age leaps up when anointed by the Spirit.

(38) After Basil had been thus honored with the pri macy, as it was fitting for a man who had lived such a life, attained such favor, and enjoyed such a reputation, he did nothing thereafter that could compromise his own philosophy or the hopes of those who trusted him. As he had previously shown himself to surpass others, he now appeared to surpass himself, conceiving the noblest and wisest ideas in this repect.

For he thought that the virtue of a private individual con sisted in avoiding vice and being good in a certain measure, but that in a ruler and chief it was a vice, especially in such an office as his, if he did not far surpass most men, manifest constant progress, and raise his virtue to the height demanded by his dignity and his throne. It was difficult, he felt, for one in high office to achieve his proper mean, and with surpassing virtue to lead the multitude to the common mean. Or, to be more philosophically precise here, I consider that the same thing happened in his case as I observe in that of our

Saviour—and it holds true for every really wise man, I imagine—when He was among us in that form which was superior to us and yet was ours. As He advanced in age, it is said, so also did He in wisdom and grace.46 Not that these qualities received any increase—for how could that which was perfect from the beginning become more perfect—but the meaning is that these qualities were gradually revealed and manifested themselves. In the same way, I think that Basil's virtue did not receive any increase but only wider exercise at the time, since his office supplied him with more abundant opportunity.

(39) He first made it clear to everyone that the office 46 Cf. Luke 2.52.

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bestowed on him was not due to human favor, but was a gift of God. An instance that concerns myself will also make this evident. How his philosophy squared with my own at that time! Everyone thought that I would rush forward after his accesssion with great joy—as anyone else, perhaps, might have acted—and would share his power rather than rule beside him. Our friendship led men to surmise this. But fleeing the suspicion of arrogance, as I, if anyone, have always done, and at the same time avoiding jealousy together with its occasion, especially since Basil's position was still painful and troublesome, I remained at home, forcefully checking my desire. While Basil found fault with me, he nevertheless excused me. And afterwards, when I did approach him, and for the same reason would not accept the honor of this chair, nor even the first place of dignity among the priests, far from blaming me, he praised my action, and rightly. For he preferred to be charged with arrogance by a few men who were ignorant of these principles of conduct than to do any thing contrary to reason or his own resolutions. And, truly, in what better way could he show that he was a man whose soul was superior to all adulation and flattery, and that he had only one object in view, the rule of good, than by the attitude he observed in regard to myself, whom he acknowl edged as one of the first of his friends and intimates?

(40) Next, he sought to appease and heal the faction opposed to him by applying the principles of a magnanimous medicine. He acted without flattery or servility, but with great courage and nobility, as a man who not only envisaged the present but was bent upon securing future obedience. Ob serving that softness tends to laxity and weakness and severity to harshness and arrogance, he amended the one by the other.

He tempered strictness with reasonableness and softness with firmness. He rarely had need of argument, but influenced men most effectively by his conduct. He did not enslave men by

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artifice, but won them over by kindness. He did not avail himself of his authority, but drew men by his sparing use of authority. What is most important, all were conquered by his intelligence and recognized that his virtue was unap proachable. They believed that the one way to salvation was for themselves to be ranged on his side and under his com mand and that their one danger was to oppose him, for they considered that separation from him meant alienation from God. So they willingly gave way and surrendered and sub mitted as at a clap of thunder. They strove to anticipate each other with their excuses and to make the measure of their former hostility the measure of their good will and of their progress in virtue, which they found to be the only effective reparation. The only exceptions were those who because of their incurable perversity were neglected and set aside, to wear themselves out and be expended, as rust is consumed with the iron it feeds upon.

(41) When he had settled affairs at home to his satis faction and as no one of the faithless who did not know him would have thought possible, he conceived a far greater and loftier design. While all other men had their eyes only on that which lay at their feet and considered how they might safe guard their own interests—if, indeed, this is to safeguard them—without going any further or being capable of con ceiving or accomplishing any great or noble purpose, Basil, though he observed moderation in other respects, in this knew no measure. But lifting his head high and casting the eye of his soul in every direction, he obtained a mental vision of the whole world through which the word of salvation had been spread. He saw the great heritage of God, purchased by His own words and laws and sufferings, the holy nation,47 the royal priesthood, in a miserable plight and torn asunder into an infinity of doctrines and errors. He saw the vine which had

47 Cf. 1 Peter 2.9.

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been brought out of Egypt and transplanted from impious and dark ignorance, and which had grown to a surpassing beauty and grandeur, so as to cover the whole earth and extend above the mountains and the cedars, now ravaged by that wicked wild boar, the Devil. He did not think it enough to lament misfortune in silence and merely lift up his hands to God to implore deliverance from the pressing evils, but to be asleep himself. But he thought he was bound to render aid and make some personal contribution.

(42) For what could be more afflicting than this calamity or what could excite more the zeal of one whose regard was fixed on high to act in behalf of the common welfare? The prosperity or adversity of an individual is of no significance for the community, but when the community itself is in this or that condition, the individual is of necessity affected in the same way. Such were the thoughts and reflections of him who was the guardian and protector of the community, for an understanding heart is a moth to the bones, as is declared by Solomon and Truth.48 And while callousness is cheerful compassion begets pain, prolonged reflection wastes away the heart. Therefore, he was troubled and grieved and wounded. He experienced the feelings of Jonas49 and David, he renounced his soul, he gave no sleep to his eyes or slumber to his eyelids.50 What was left of his flesh he consumed in anxieties until he should find a remedy for the evil. He sought divine and human aid to stay the general conflagration and disperse the darkness which was spreading over us.

(43) This device, and an exceedingly salutary one, came to his mind. Withdrawing into himself as much as possible, entering into close communion with the Spirit, and making use of all human arguments as well as collecting all the pro48 Cf. Prov. 14.30 (Septuagint) .

49 Cf. Jonas 4.8.

50 Cf. Ps. 131.4.

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found truths of Scripture, he composed a treatise on the true religion, and by his opposition and counterattack he beat off the bold offensive of the heretics. Those who engaged in hand-to-hand conflicts he overthrew at close range by word of mouth. Those who engaged at a distance he struck with arrows of ink, no less significant than the characters on the tables of the Law, legislating not for one small Jewish nation, concerning meat and drink,51 temporal sacrifices, and purifications of the flesh, but for every nation and every portion of the earth, concerning the true doctrine from which comes our salvation. Then, since unreasoning action and impractical reasoning are alike ineffectual, he added to reason the aid of action. He visited some, sent messages to others, and summoned still others; he admonished, reproved, censured, threatened, and upbraided; he assumed the defense of nations, cities, and individuals; he contrived every kind of deliverance and cured disease by medicines from every source. He was like Beseleel,52 the builder of the holy taber nacle, employing for the work every kind of material and art, and fashioning all into the beauty and harmony of a single masterpiece.

(44) Why should I add anything further? That enemy of Christ and tyrant toward the faith, the emperor, with greater impiety and a fiercer assault, came against us again, per suaded that he had to deal with a stronger antagonist. He was like that unclean and evil spirit, who, having been driven from a man and having wandered about, returns ac companied by a greater number of spirits to take up the same abode, as we have heard in the Gospels.53 This was the model he imitated and his purpose was to make good his former defeat by increasing his former efforts. He felt that it

51 Cf. Heb. 9.10.

52 Cf. Exod. 31.2.

53 Luke 11.24.

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was strange and abominable that he, the ruler of so many nations, who enjoyed so much renown, who had subjected all those about him to his impious power and crushed every opposition that he encountered, should be worsted, in the sight of all, by a single man and a single city, and become a laughing-stock, not only to the champions of impiety, by whom he was led, but also, as he supposed, to all men.

(45) They say that the King of Persia, when he was making his expedition into Greece, and glowing with passion and pride as he led men of every race against the Greeks, was not content merely with exalting himself and making im moderate threats, but sought to make himself an object of terror all the more by the novel offenses which he committed against the elements. One heard of a strange land and sea produced by this new creator; of an army sailing on the mainland and traversing the sea on foot; of islands carried off and of the sea being scourged; and of all other phenomena which manifested the madness of that army and of its com mander, a source of terror to the cowardly but an object of ridicule to men of braver and stouter hearts. The emperor, however, had no need of anything of this kind in his cam paign against us. Yet he was reported to do and say what was worse and more harmful. He set his mouth against heaven, speaking blasphemy on high, and his tongue passed through the earth. Well did holy David, long before our time, stig matize him who made heaven bend to earth, putting on the same level with creation that supramundane Nature which creation cannot contain, although for love of us It was as sociated in some measure with us, that It might draw to Itself us who were lying upon the ground.04

(46) And while those first wanton deeds of the emperor were notorious, his last conflicts against us were even more flagrant. What do I mean by the first?—exiles, banishments,

54 Cf. Ps. 72.9.

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confiscations, open and secret plots, persuasion when it was opportune, violence when persuasion was impossible. Those who professed the orthodox faith, our faith, were thrust from their churches. Others were intruded who held the pernicious doctrine of the emperor, men who demanded certificates of impiety and were authors of still more detestable opinions.

Priests were burned at sea.5a Impious generals were occupied not in conquering the Persians or reducing the Scythians or driving out some barbaric nation, but in making war upon churches, dancing in triumph upon altars, defiling the un bloody sacrifices with the blood of men and victims, and violating the modesty of virgins. For what purpose? That the patriarch Jacob might be driven out, and Esau, who was hated even before his birth,56 might be intruded in his place.

Such is the history of those first wanton acts of his, the very recollection and mention of which brings tears to many eyes even now.

(47) But when, after having invaded all places, he launched his attack upon this unshaken and invulnerable mother of the churches, the only spark of truth still remaining unquenched, with the purpose of enslaving her, then for the first time he realized that he had planned badly. Just as a missile when it strikes a stronger body is repelled, and rope when broken snaps back, he encountered such a bulwark in the Church, and on such a rock was he shattered and broken.

Other details one may learn from the mouth and narrative of the men who endured the trials of that time. And everyone without exception has something to tell. But all are in ad miration who are acquainted with the struggles of that time: the assaults, the promises, the threats, the legal officials sent

55 At the order of the Emperor Valens, eighty ecclesiastics were sent to sea in a vessel off the coast of Bithynia in 370 and perished when it was destroyed by fire. It is reported that the fire was set at Valens' command.

56 Cf. Rom. 9.1 Iff. Gregory's Jacob here was Athanasius; his Esau, George of Cappadocia.

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to attempt to win him over, the military and those from the women's apartments who are men among women and women among men, whose only manliness was their impiety, and who, incapable of natural licentiousness, prostitute themselves in the only way they can—with their tongues; the chief cook,

Nabuzardan,0' who threatened us with the knives of his art and was sent back to his own fire. But what to me was most admirable in the conduct of Basil and what I could not pass over, even if I wished, I will recount as succinctly as pos sible.

(48) Who does not know the prefect58 of those days, who personally treated us with special arrogance, since he had received his initiation in baptism from the other party or, rather, his destruction? He was excessively subservient to his chief and, by showing him compliance in every way, he strove to ensure and prolong his own possession of power. It was before this man, who was raging against the Church, having assumed the manner of a lion and roaring like a lion, so that most men did not dare to approach him, that our noble champion was brought. Rather, he entered his court as though summoned to a banquet and not a judgment.

How can I give an adequate account either of the insolence of the prefect or of the wisdom with which Basil met his attack? 'What do you mean, you, sir,' he said, adding his name, for he did not yet deign to call him bishop, 'by daring to resist so great a power, and by being the only one to speak out with arrogance?' 'In what respect,' replied our champion,

'and what is this madness you speak of? I do not yet under stand/ 'Because you do not honor the religion of your sovereign,' he said, 'when all others have given way and submitted.' 'I do not,' said Basil, 'for this is not the will of my

57 Better known by his Greek name Demosthenes, a creature of Valens, who in spite of his ignorance played a prominent role in the conflict between orthodoxy and Arianism.

58 Modestus, praetorian prefect of the East under Valens.

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true Sovereign, and I cannot bring myself to worship a creature, as 1 am a creature of God and bidden to be a god.' '9

'But we, what are we in your eyes? Or are we nothing,' said the prefect, 'who give you these commands? Besides, is it not a great thing for you to be ranged with us and have us as your associates?' 'You are indeed prefects,' said Basil, 'and illu strious, I will not deny it, but in no way more honorable than

God. To be associated with you is a great thing, certainly. You also are creatures of God. But I would be associated with you as with any of my subjects. Faith, not the person, is the char acteristic mark of Christianity'.

(49) Then the prefect became excited and seethed all the more with rage. He rose from his seat and addressed

Basil in harsher tones. 'What,' he said, 'are you not afraid of my authority?' 'Afraid of what? What could I suffer?' 'Any one of the many punishments which lie within my power.'

'What are these? Make them known to me.' 'Confiscation, exile, torture, death.' 'If there is anything else,' said Basil,

'threaten me with that, too, for none of these you mentioned can affect me.' The prefect said to him: 'How can that be true?' 'Because,' said Basil, 'the man who possesses nothing is not liable to confiscation, unless you want, perhaps, these tattered rags, and a few books, which represent all my pos sessions. As for exile, I do not know what it is, since I am not circumscribed by any place, nor do I count as my own the land where I now dwell or any land into which I may be cast. Rather, all belongs to God, whose passing guest I am.

And as for torture, how can they rack a body that exists no longer, unless you refer to the first stroke, for of this alone you are the master? Death will be a benefit, for it will send me to God sooner. For Him I live and order my life, and for the most part have died, and to Him I have long been hastening.'

59 Cf. John 10.34.

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(50) These words astounded the prefect. 'No one,' he said, up to this day has ever spoken in such a manner and with such boldness to me,' and he added his own name.

'Perhaps you have never met a bishop,' said Basil, 'or he would have spoken in exactly the same way, having the same interests to defend. For in other respects, prefect, we are reasonable and more submissive than anyone else, for so our law prescribes. We do not show ourselves supercilious to such high authority or even to any ordinary person. But when

God's interests are endangered or at stake, we count the rest as nothing, and look to these alone. Fire and sword and wild beasts and tongs that tear the flesh are a source of delight to us rather than of terror. Therefore, go on with your insults and your threats, do whatever you will, make the most of your authority. Let the emperor hear this, also, that you will never prevail on us or persuade us to make a covenant with impiety, even though you utter threats still more violent.'

(51) After this colloquy, the prefect realised that Basil's attitude was such that nothing could terrify or overcome him, so he sent him forth and dismissed him, no longer with the same threats but with a certain respect and deference. Then he himself hastened as quickly as he could to the emperor.

'My lord,' he said, 'we have been worsted by the head of this church. The man is superior to threats, deaf to arguments, in capable of persuasion. Some other more ignoble person must be tried. But on this man either open force must be used, or do not expect that he will yield to our threats.' At these words, the emperor, condemning his own conduct and overcome by the praises of Basil, for even an enemy can admire a man's courage, forbade the employment of force. And the same thing occurred in his case as happens to iron which, while it is softened in the fire, still remains iron. Although his threats had changed to admiration, he did not enter into communion with Basil, being ashamed to make the change,

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but he sought the most expedient means to justify himself, as my discourse will now show.

(52) For the emperor entered the church with all his retinue. It was the day of Epiphany and the church was thronged. He took his place among the people and thus gave the appearance of professing unity. Once he was inside, the singing of the psalms struck his ears like thunder, and he observed the sea of people and the orderly behavior, more angelical than human, prevailing in the sanctuary and its precincts. He saw Basil posted, facing the people, standing erect, as the Scripture describes Samuel,60 with body and eyes and mind undisturbed, as though nothing unusual had happened, but like a pillar, if I may say so, attached to God and the altar, while those about him stood in fear and reverence. At this spectacle, such as he had never seen before, the emperor experienced a feeling that was only human, and dimness and dizziness enveloped his eyes and his mind, because of his awe. This fact still escaped the notice of most of the people. But when the time came for him to present at the divine table the gifts which had to be offered with his own hands, and no one, as was the custom, assisted him, since it was not clear whether Basil would receive them, then his feelings were clearly manifested. For he began to stagger, and, if one of the ministers of the sanctuary had not lent his hand to support his wavering steps, he would have suffered a lamentable fall. But let this suffice.

(53) As to the words spoken by Basil to the emperor with such surpassing wisdom when once again he entered into com munion with us in a sort of way, and passed within the veil to see and speak to Basil, as he had desired to do for a long time, what must I say but that in truth they were the utter ances of God which were heard by those about the emperor and by us who had gone in with them at the same time.

60 Cf. 1 Kings 19.20.

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This was the origin of the kindly feeling of the emperor to ward us, and the beginning of our restoration. This reception dissipated like a stream most of the abusive treatment then besetting us.

(54) There was another incident no less important than those I have mentioned. The wicked were triumphant, exile was decreed for Basil, and nothing was lacking for the execution of this design. The night was at hand, the carriage was ready, our enemies were jubilant, the pious were dis heartened, as we gathered about the eager traveler; in a word, all details pertaining to that honorable disgrace had been completed. What happened then? God rescinded the decree. He who struck the first-born of Egypt for its harshness against Israel^1 also afflicted the son of the emporer with a stroke of disease. And how great was the speed! There was the sentence of exile; here, the decree of sickness. The hand of the impious scribe was stayed, the saint was preserved, and the man of piety became the gift of a fever which curbed the arrogance of an emperor. What could be more just or more speedy? The sequel was this. The son of the emperor was sick and afflicted in body, and his father suffered with him. But what did the father do? He sought everywhere for a remedy for the malady, he called in the best physicians, he resorted to prayer as never before and prostrated himself on the ground.

For suffering humbles even kings, and this is not to be wondered at, for Scripture records how David long ago suffered in the same way on account of his son.'1" Finding no remedy for the evil from any source, the emperor sought refuge in the faith of Basil. But he did not summon him in his own name, because of his shame at the recent outrage.

He entrusted this mission to others of his closest and dearest friends. Basil presented himself without delay and without the 61 Cf. Exod. 12.29.

62 Cf. 2 Kings 12.16.

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reluctance which, under the circumstances, anyone else would have shown. Immediately upon his arrival, the sickness be came milder, and the father was in better hope. And if he had not mingled salt water with the fresh, since at the same time that he summoned Basil he still had faith in the heretics, the child would have recovered his health and been restored safely to his father's arms. This was the belief of those who were present at the time and shared in the distress.

(55) The same thing is said to have occurred also in the case of the prefect not long afterwards. An attack of sickness caused him likewise to humble himself beneath the hands of the saint. For men of sense a stroke of calamity really becomes a source of instruction, and affliction is often a greater blessing than prosperity. He fell sick, he wept, he was in distress, he sent for Basil, he entreated him: 'You have won your defense,' he cried out. 'Only grant me recovery.' And he truly obtained it, as he himself acknowledged and assured many who had not known of it, for he did not cease to recount with admi ration the actions of Basil.

Such were his relations with these men, and such the results. But did he conduct himself differently toward others, or wrangle about petty things or in a petty manner, or exhibit philosophic conduct of the average sort, best passed over in silence, or at least not very praiseworthy? By no means. He who once roused the abominable Adad against Israel63 roused against Basil the vicar64 of the diocese of Pontus. This man pretended to be indignant concerning a poor woman, but in reality he fought on behalf of impiety and assailed the true religion. I pass over all his other insults, numerous and grave as they were, to Basil, or, I might equally say, to God, the end and object of the contest. But the principal incident which covered the author of the insult with shame and exalted

63 Cf. 3 Kings 11.14.

64 His name was Eusebius.

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his antagonist, if there is really anything great and lofty in philosophy and in the manifest superiority over the multitude which it confers upon its possessor, I will describe in my discourse.

(56) A certain woman of distinguished birth, shortly after the death of her husband, was being violently impor tuned by the assessor of a judge, who sought to draw her into marriage against her will. Not knowing how to escape this oppression, she adopted a plan no less prudent than daring.

She fled to the holy table and made God her protector against outrage. In the name of the Trinity Itself—to adopt some what the language of the courtroom in my panegyric—what should have been done, not only by the great Basil, who had established laws for all in such cases, but by any other who, although inferior to him, nevertheless was a priest? Was it not his duty to act in her defense, to receive her, to protect her, to raise his hand on behalf of the mercy of God and the law which commands respect for the altar? Was it not his duty to be willing to do and suffer all rather than take against her any inhuman measure, and outrage the holy table and the faith of her supplication? 'No,' said this strange judge; 'all must yield to my authority, and Christians must be traitors to their own laws.' The judge sought to seize the suppliant, but Basil protected her with all his power. The former became furious and finally sent magistrates to search the saint's bed chamber, not from any necessity, but rather to dishonor him.

What are you saying? Search the house of that man who was above passion, whom the angels treat with respect, upon whom women shrink to look? But this was not enough. He ordered him to appear in court and justify himself, not in any mild or kindly manner, but as if he were a man con demned. And Basil obeyed the summons. The judge was in his seat, full of wrath and arrogance. Basil remained standing, like my Jesus before the judgment seat of Pilate. The thun-

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derbolts did not strike; the sword of God still glittered, but remained suspended. The bow was stretched, but was being held back to furnish an occasion for repentance. Such is

God's custom.

(57) Now watch another struggle between our champion and his persecutor. The judge ordered that the ragged pallium be torn from his neck. 'I will strip myself of my tunic as well, if you so desire,' said Basil. He threatened to lash that fleshless body. Basil bowed his back to have it torn with barbs. 'By such laceration,' he said, 'you will cure my liver. You see how it is wearing me away.' Such was the interplay between them.

But the city, as soon as it was aware of the evil and the peril common to all, for each person considered this outrage a danger to himself, became completely distracted and fired with passion. And like a swarm of bees roused by smoke, one after another was stirred and arose, men of all classes and ages, but particularly the imperial armorers and weavers.

For in such circumstances these men are rather impetuous and are daring because of the freedom they enjoy. Each man had for a weapon what his craft supplied him or anything else improvised for the occasion. With torches in their hands, with clubs ready, and hurling stones before them, they ran in a single mass and with one cry in an enthusiasm they all shared. Anger makes a formidable soldier or general. Even the women, provoked by the situation, were armed at this time. They no longer remained women, but, strengthened by zeal, they took on the courage of men. The rest of the account is short. Their hairpins were their spears. They thought they would be sharing in an act of piety if they tore him to pieces, and that he would be most pious in their eyes who should be the first to lay hands on him who had dared this outrage. What of that bold and haughty judge?

He became a suppliant, pitiable, wretched, cringing in a

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most abject manner until that unbloody martyr appeared, who had won his crown without blows, and who forcefully restrained the people. He overcame them through the rever ence they had for him, and he saved his persecutor, now his suppliant. This was the work of the God of saints, who makes and transforms all things for the best, who resists the proud but gives grace to the humble.65 And why should not He who divided the sea, and stayed the river, and subdued the elements, and by the stretching of hands set up a trophy to save a fugitive people, why should not He have also de livered this man from his dangers?

(58) This was the end of the war with the world, and with God's help, its issue was a happy one and worthy of Basil's faith. But at this point began the war with the bishops and their allies, which was a source of great scandal and still greater harm to their subjects. For, who could persuade others to be moderate when their religious leaders were not so disposed? Their ill will toward Basil was of long standing and based on three motives. They were not in agreement with him in the matter of the faith unless the pressure of the multitude absolutely forced them. They had not completely laid aside the resentment they felt at his election. And what vexed them most, though it would have been most shameful to admit it, was the fact that his prestige was far superior to their own. But still another dissension arose which revived these others.

When our country had been divided into two provinces and two metropolitan sees and a considerable portion of the older was being added to the new one, a renewal of party strife resulted. One bishop66 maintained that the boundaries of our provinces should correspond with the civil division and for that reason he laid claim to the territory recently

65 Cf. James 4.6.

66 Anthimus, Bishop of Tyana.

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added to the new province as belonging to him and as severed from its former metropolitan. The other67 adhered to the ancient tradition and to the division coming down from our fathers. This contention resulted in many unfortunate in cidents, some of which had already occurred, while others were impending. Congregations were withdrawn in under handed fashion by the new metropolitan and their revenues appropriated to his use. The priests of the churches were either won over by persuasion or changed.

As a consequence, the affairs of the churches were reduced to a still worse state of dissension and division. For men take a certain delight in novelty and readily turn circumstances to their own unjust gain. And it is easier to overthrow the established order than to restore it when overthrown. But what enraged him most was that the revenues of the Taurus, which passed along before his eyes, were destined for Basil.

He also set great store on gathering for himself the offerings at St. Orestes.68 He went so far on one occasion, when Basil was journeying along his own road, as to seize his mules and, with the help of a gang of brigands, prevent him from proceeding. And what a specious pretext he gave! He pre tended concern for his spiritual children, and souls, and the doctrine of the faith. These pleas merely masked his cupidity and were easy to invent, as was his assertion that revenues should not be paid to heretics. Anyone who irked him was labeled a heretic.

(59) Yet the holy man of God, truly the metropolitan of the Jerusalem above, was neither carried away with those who fell into error, nor did he suffer himself to overlook these events, nor did he contemplate a weak remedy for the evil.

But let us consider how noble and admirable it was and, what else shall I say, how worthy of his soul. For he turned dis67 St. Basil.

68 A chapel at the foot of Mt. Taurus.

ON ST. BASIL

sension into a source of increase for the Church, and settled the trouble in the best possible way by the multiplication of bishops in the country. From this there followed three ex cellent results: a greater solicitude for souls, self-management for each city, and in this way a cessation of strife. In this project I fear that I myself was just an appendage, to use the most fitting term that occurs to me now. For, while in general I admire this man far more than I can say, of this one thing I cannot approve—I will acknowledge my chagrin, although from other sources it is not unknown to many of you—I mean his strangeness and distrust toward me, a cause of pain which not even time has effaced. This has been re sponsible for all the inconsistency and confusion in my life and for my inability to practice philosophy or to be esteemed for philosophy, although the last point is of little importance. Yet one should permit me to say in his defense that his thoughts were beyond those of men, and his detachment from this world before he departed from life caused him to refer all things to the Spirit. He recognized the respect due to friend ship and he disregarded it only where the honor of God had prior claim and when he had to esteem the object of our hopes as more important than what he set aside.

(60) I am afraid that in trying to escape the reproach of negligence which may be made by those who are anxious to know every detail of Basil's life, I may be charged with prolixity by those who praise the golden mean, which he esteemed highly, approving especially the maxim, 'The mean in all things is best,'69 and observing it throughout his life.

However, I will disregard both those who are unduly concise and those who are too prolix, and will thus proceed with my discourse. Different men are successful along different lines, devoting themselves to one of the many forms of excellence.

But no one, at least of those actually known to me, has ever 69 A saying ascribed to Cleobulus, one of the Seven Wisemen of Greece.

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succeeded in attaining the highest degree in all. But he is best in my opinion who has attained eminence in most or pre eminence in one. Basil reached such perfection in all things as to be a subject of pride for universal nature. Let us con sider the matter further.

I take it that a man of simple and frugal life, without pos sessions of any kind, is a subject for praise. What did he ever possess except his body and the necessary coverings for his flesh? His wealth was to have nothing, possessing the cross, which alone was his life, and which he deemed more precious than great riches. No man, even if he has the desire, can gain possession of all things, but one can know how to despise all and thereby show himself superior to all. With such thoughts and leading such a life, Basil had no need of a pedestal, of empty glory, of a public proclamation: 'Crates sets Crates the Theban free.'70 For he strove not to seem but to be excellent. He did not live in a tub in the middle of the market place71 to gain publicity for himself and to turn his poverty into a novel means of enriching himself. He was poor and unkempt without any trace of pride. And being content to throw overboard all that he once possessed, he sailed lightly laden across the sea of life.

(61) An admirable thing is temperance and contentment with little and freedom from the tyranny of pleasures and from the servitude of that cruel and degrading master, the belly.

Who was so independent of food, I could almost say even free from the flesh? Surfeit and satiety he renounced to the foolish whose life is servile and prone to baseness. He had little regard for those things which, when they passed below the gullet, are of equal value. He was content to live on mere necessities as long as he could, and the only luxury he knew was to prove himself free from luxury, and on that 70 A saying ascribed to the Cynic philosopher, Crates of Thebes.

71 The allusion is to Diogenes, the Cynic, and his tub.

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account to have no need of more. But he looked to the lilies and the birds,72 whose beauty is natural and whose food is found at random, in accordance with the great precept of my Christ, who assumed the poverty of the flesh for our sake, that we might be enriched with His divinity.73 Hence, he had only one tunic and one threadbare cloak, the ground was his bed, he kept vigils, and he went unwashed. Such were the forms of his luxury. For his favorite repast and relish he had bread and salt, that new delicacy! And his sober and plentiful drink was what fountains supply without toil. As a consequence, or, rather, as an accompaniment of these things, came the care of the sick and the practice of medicine, our common intellectual avocation. For I must reckon myself his equal in distress, though his inferior in other respects.

(62) A great thing is virginity and celibacy, and to be ranked with the angels, and with the single nature. I shrink from saying with Christ's, who, having willed to be born for us who are born, was born of a virgin, giving the force of law to virginity to detach us from this life and cut off the world, or, rather, to put away one world for another, the present for the future. Who, more than he, either esteemed virginity or imposed laws on the flesh, not only by his own example but by the objects of his zeal? Whose are the convents and the written rules by which he subjected all the senses and regulated all the members, and urged the practice of true virginity, turning the eve of beauty inward, from the visible to the in visible, withering away the external, and withdrawing the fuel from the flame, but showing what is hidden to God, who alone is the pure bridegroom of souls, who takes in with Him vigilant souls, if they meet Him with their lamps burning and an abundant supply of oil?74 The solitary life and the 72 Cf. Matt. 6.26-34.

73 Cf. 2 Cor. 8.9.

74 Cf. Matt. 25.1-13.

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community life were then in conflict and dissension in many ways, and neither completely possessed advantages or dis advantages that were unmixed. The one is more tranquil and stable and leads to union with God, but it is not free from pride, because its virtue escapes testing and comparison.

The other is more practical and useful, but does not escape turbulence. Basil reconciled and united the two in the most excellent way. He caused hermitages and monasteries7'' to be built, not far from his cenobites and his communities of ascetics. He did not divide and separate them from each other by any intervening wall, as it were. He brought them close together, yet kept them distinct, that the life of contemplation might not be divorced from community life or the active life from contemplation, but, like the land and the sea, they might interchange their blessings and be united in their sole object, the glory of God.

(63) What more? A noble thing is philanthropy and the support of the poor and the assistance of human weakness.

Go forth a little from this city and behold the new city,76 the storehouse of piety, the common treasury of the wealthy, where superfluous riches, sometimes even necessities, thanks to the exhortations of Basil, are laid up, unexposed to the moths77 and no source of joy to the thief, escaping the assaults of envy and the corruption of time. There, sickness is endured with equanimity, calamity is a blessing, and sympathy is put to the test. Why should I compare with this work seven-gated Thebes or Egyptian Thebes, or the walls of Babylon, or the tomb of the Carian Mausolus, or the Pyramids, or the huge Colossus of bronze, or the grandeur and beauty of temples that are no more,78 or any of the other things men admire and consign to history, things which 75 Used here in the literal sense of abodes for solitaries.

76 St. Basil's hospital or hospice for the sick.

77 Cf. Matt. 6.19.

78 Almost a complete list of the seven wonders of the ancient world.

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brought no profit to their founders beyond a little glory? This to me is the most wonderful achievement of all, the short road to salvation and the easiest ascent to heaven. We no longer have before our eyes the terrible and pitiable spectacle of men who are living corpses, dead in most of their limbs, driven away from their cities and homes, public places, fountains, even from their dearest ones, and more easily recognized by their names than by their bodily features. They no longer appear at our public assemblies or social gatherings as objects, not of pity for their disease, but of loathing, expert in singing piteous songs, if any voice is still left in them.

But why should I deck out my description in tragic phrase, when no words are adequate to depict their suffering? It was he above all who urged us as men not to despise our fellows or to dishonor Christ, the one Head of all of us, by our in humanity to these creatures, but in the misfortunes of others to consult well our own interests, and to lend to God the mercy of which we stand in need ourselves. Therefore, he did not disdain to honor disease with his lips, that noble man of noble family and dazzling renown, but he greeted the sick like brothers, but not, as one might think, from vainglory. For who was farther removed from that sentiment? But he set us an example by his own Christian spirit of approaching them and caring for their bodies, a mute but eloquent ex hortation. Nor was the situation different in the city from that in the country and beyond. On the contrary, he proposed, as a common object of emulation for all leaders of the people, charity and generosity toward the sick. Others had their cooks and rich tables and enchanting refinements of cuisine, and elegant carriages, and soft flowing garments. Basil had his sick, and the dressing of their wounds, and the imitation of Christ, cleansing leprosy not by word but in deed.

(64) In the light of these things, what can they who charge him with pride and arrogance say to us—those

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severe critics of such conduct, who to the standard apply standards which are not standards? Was it possible that he who embraced lepers and descended to such humiliation could yet treat with disdain those who were in health? And that he who consumed his flesh by austerity should puff up his soul with vainglory? Was it possible to condemn the Pharisee and dwell upon the debasing effect of his pride, to know Christ, who lowered Himself to the form of a slave, who ate with publicans and washed the feet of His disciples, who did not disdain the cross that He might nail my sin to it—although nothing is more wonderful than this, to con template God crucified, in the company of thieves and mocked by passersby, Him who was invincible and beyond all suffering—and yet for Basil to raise himself above the clouds and recognize no equal, as his slanderers believe? But the steadfastness and firmness and integrity of his character is, I imagine, what they have termed pride. These same men, in my opinion, would readily call courage temerity, and circumspection cowardice, and temperance misanthropy, and justice insociability. For that sage maxim was not badly stated, namely, that the vices are closely rooted beside the virtues and, in a certain sense, are next-door neighbors.79 And it is very easy for a man to be mistaken for what he is not by those who are not well trained in such matters.

Who either cherished virtue or repressed vice more than he, or showed himself so benign to the upright or more severe to wrong-doers? His very smile was often a commendation and his silence a reproach, a touchstone of evil for the inner conscience. And if one has not been a chatterer and a jester and a man about town, or popular with the crowd, by be coming all to all and pleasing all, what of that? Does he not deserve praise rather than blame, at least in the eyes of men

79 The thought is found expressed in similar language in Aristotle and Menander.

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of sense? Unless the lion is to be censured because he does not look like an ape, but is terrible and royal, and his leap a noble thing, admirable and pleasing, while actors are to be admired as charming and kindly, because they gratify the crowd and excite laughter by slapping one another in the face and raising a shout. Yet, if we may examine this point, who was so pleasant in social contact, as I myself know from long experience with him? Who was so delightful in his story-telling, so penetrating in his wit, so gentle in repartee?

And never did he turn censure into arrogance or indulgence into weakness, but he avoided excess in either, making use of both fitly and in season, following the precepts of Solomon, who has assigned a season for all things.80

(65) But what are these things compared to his excel lence in eloquence and the power of his teaching, by which he endeared to himself the ends of the earth? We are still engaged at the foot of the mountain, far from the summit. We are still crossing the narrows, having turned away from the deep and mighty ocean. For I think that if there ever has been, or will be, a trumpet penetrating the immensity of space, or a voice of God encompassing the world, or a universal earth quake resulting from some new wonder or miracle, his voice and mind were as all of these, leaving all men as far behind and below him as we surpass irrational creatures.

Who purified himself more for the Spirit and was better prepared to explain divine things? Who, more than he, was enlightened by the light of knowledge, and penetrated the depths of the Spirit and searched out the things of God with God's help? Whose language could better elucidate the thought of the mind, since he did not limp, as most men, through inability to express his ideas, or through the failure of his mind to keep pace with his eloquence. But he was re markable on both counts alike and showed himself his own

80 Cf. Eccle. 3.1.

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equal and truly perfect. To search out all things, even the deep things of God, is attested to be one of the attributes of the Spirit,81 not because He is ignorant of them, but because

He takes delight in their contemplation. Basil, accordingly, had searched out all the things of the Spirit, and from that Source came his power to instruct every character and deliver his sublime teaching and draw men's minds from present things to prepare for things to come.

(66) The sun is praised by David for its beauty, its grandeur, the rapidity of its course, and its power, splendid as a bridegroom, in magnitude as a giant;82 so great is its power from its long circuit that it illumines the heavens with equal light from end to end, and distance does not diminish its heat. Basil's beauty was virtue, his greatness theology, his course the incessant movement that carried him up to God in its ascents, his power the sowing and the diffusion of the word. And so I will not hesitate to say that his sound has gone forth into all the earth and the power of his words unto the end of the world, as St. Paul has said of the Apostles, borrowing his words from David.83 What other joy is there in any assembly today? What pleasure in banquets, in public places, in churches? What delight among those in office and their subordinates, among the hermits or the cenobites, among those who have leisure or those who are busy, among those who follow profane philosophy or ours? There is but one, running through all and the greatest: his writings and works. Nor do writers after him need any other source materials, beyond his writings. All the ancient work on which men toiled hard to elucidate the divine oracles are silent, while these new writings are bruited about, and he is con sidered most learned who happens to be best acquainted

81 Cf. 1 Cor. 2.10.

82 Cf. Ps. 18.6.

83 Cf. Ps. 18.5; Rom. 10.18.

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with them, who has them on his tongue, and who expounds them to others. For he alone has sufficed to take the place of all in the minds of those who are eager for instruction.

(67) This only will I say of him. Whenever I take his Hexaemeron in my hands and savor its words, I am put in the presence of the Creator, and understand the account of creation, and I admire my Creator more than before, using my eyes only as my teacher. When I chance upon his con troversial works, I see the fire of Sodom,84 by which wicked and criminal tongues are reduced to ashes, or the tower of Chalane,80 impiously constructed and justly destroyed. When

I turn to his works treating of the Spirit, I find the God I possess, and I speak the truth boldly, thanks to the support of his theology and contemplation. When I peruse his other commentaries which he composed for the short-sighted, after inscribing them in three forms on the solid tablets of his heart, I am persuaded not to be content with the literal inter pretation, or to fix my attention on things merely on the surface, but to advance further and to proceed from depth to depth, calling deep on deep,86 and finding light after light, until I reach the topmost peak. When I peruse his panegyrics on the martyrs, I despise the body, I am in communion with those he is praising, and I am roused to the struggle. When ever I peruse his moral and practical treatises, I am purified, soul and body, and become a temple ready to receive God, and an instrument struck by the Spirit, chanting hymns to the glory and power of God. By this means my mood is changed and I am put in harmony, and I become another man, undergoing a divine transformation.

(68) Since I have mentioned theology and the surpassing sublimity of Basil in treating of this subject, I will also add

84 Cf. Gen. 19.24.

85 Chalane is the Septuagint reading for Babel.

86 Cf. Ps. 41.8.

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this to what has been said. For it will be most useful to the public and prevent it from harming itself by holding a some what low opinion concerning him. These words are directed against those perverse men who support their own vices by their calumnies against others. For he, in behalf of the true doctrine, and the union and co-equal divinity of the Holy

Trinity, to use the most exact and the clearest terms, would have readily welcomed as a gain, not a peril, not only violent removal from the throne which not even from the very be ginning had he been eager to assume, but also exile and death and tortures before death. This is clear from what he actually did and suffered. For when he had been sentenced to exile for the sake of truth, he concerned himself only to the extent of telling one of his attendants to take up his writing tablets and follow him. But he deemed it necessary to order his words with judgment,87 according to the counsel of the divine David on this point, and tolerate for a little while the time of war and the domination of the heretics, until the time of liberty and peace should come and allow freedom of speech. For they sought to seize upon the bald statement concerning the Spirit, namely, 'the Spirit is God.' Though this is true, it was regarded as impious by them and by the wicked champion of their impiety. Their purpose was to banish Basil and his theological teaching from the city and, occupying the church themselves, to make it a base of opera tions for their wickedness, and from that point, as from a citadel, to overrun everything else. But he, by the use of other terms from Scripture, and by indisputable testimonies of identical meaning, and by conclusive arguments, so over powered his adversaries that they could not withstand him, but found themselves trapped by their own statements—the best proof of the power and wisdom of his reasoning. This is clear also from the treatise he composed on the subject, in 87 Cf. Ps. 111.5.

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which his pen was guided as though it belonged to the Spirit.

He put off for the time the employment of the exact term,88 asking it as a favor from the Spirit Himself and His loyal champions not to be annoyed at this procedure, nor, by clinging to a single expression, to ruin everything by an insatiable strictness at a time when the true religion was in process of being torn asunder. He urged that no injury would result to them from a slight change of expression, or by teaching the same truth in other terms, and that our salvation does not depend more on words than on actions. For not even the Jews should be rejected if they should consent to join our ranks, asking only that they be allowed for a time to use the word 'Anointed' for 'Christ,' whereas the greatest harm would come to the community if the Church were seized by the heretics.

(69) That he, as well as any one, acknowledged that the Spirit was God is quite clear from his frequent public preaching of this truth, whenever occasion offered, and from his forthright confession of it when he was questioned in private. But he indicated it more clearly in his conversations with me, as he concealed nothing when he took common counsel with me on this subject. He was not content with a simple declaration on this point, but, something he had rarely ever done before, he formulated against himself the most frightful imprecation, that he should be cast out by the Spirit Himself if he did not worship the Spirit as consubstantial and co-equal with the Father and the Son. If I am accepted as an associate of Basil even in such matters, I will disclose something hitherto unknown to most men. When circum stances had reduced us to such straits and he himself had adopted the procedure referred to, he yet granted freedom of speech to me, whom no one, because of my obscurity, was likely to hale into court or expel from the country, so that 88 I.e., the phrase, 'God, the Holy Spirit.'

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through the efforts of both of us our Gospel might remain firm.

I have not mentioned these details to defend his reputation, for he is above his detractors, if there are any, but that men may not regard only the terms found in his writings as the standard definition of the truth, and feel their faith weakened, and consider the theology of Basil as an argument in favor of their own perversity, a theology which was shaped by the Spirit as well as by circumstances. Rather, they should ponder the sense of his writings and the purpose for which he com posed them, and so be drawn to the truth and silence the impious. Would that his theology were mine and that of everyone dear to me! I am so confident of the integrity of this man as to make common cause with him in this as in all else. And may what is mine be ascribed to him, and what is his to me, before God and discerning men! For we would not assert that the Evangelists contradict one other because some have occupied themselves more with the humanity of Christ and others have emphasized more His divinity, some having begun with what is within our own comprehension and others with what is beyond it. They thus divided their preaching in the interest, I think, of those who receive it, and thus they were formed by the Spirit dwelling within them.

(70) There have been many men, we know, in the Old Testament and the New, remarkable for piety, as lawgivers, generals, prophets, teachers, men brave to the shedding of blood. Let us compare our Basil with them and thereby obtain a full appreciation of his worth. Adam was deemed worthy of the hand of God,89 and the delights of paradise,90 and the first legislation.91 But unless I am saying something slanderous against the respect due our first parent, he did not keep the 89 Cf. Gen. 1.27.

90 Cf. Gen. 2.8.

91 Cf. Gen. 2.16.

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command. But Basil received it and observed it and suffered no harm from the tree of knowledge, and I am certain that he has escaped the flaming sword and entered into the possession of paradise. Enos was the first who began to call upon the Lord.9" Basil not only called upon Him, but, what is much more deserving of honor, he preached Him to others. Henoch was translated,90 gaining his translation as the reward of a little piety—for the faith was still in shadow—and escaped the danger of a prolonged life. But Basil's whole life was a translation and he was completely tested in a complete life.

Noe was entrusted with the ark94 and the seeds of a new world were committed to a few bits of wood and preserved amid the waters. Basil escaped a deluge of impiety and made his city an ark of safety, sailing buoyantly over the waters of the heretics, and subsequently restored the whole world.

(71) Abraham was great and a patriarch and the offerer of a new sacrifice,95 offering to Him who had given it the first fruit of His promise, a ready victim, hastening to the slaughter. But Basil's sacrifice was also great when he offered himself to God, without anything being offered in his place in equal compensation—for where could such be found?

And so his auspicious sacrifice was consummated. Isaac was promised before his birth.96 But Basil offered himself of his own free will, and he espoused his Rebecca, I mean the Church, not sought from afar through the mediation of a servant,97 but granted and entrusted to him by God near his home. Nor was he outwitted in the preference of his children, but he apportioned to each what was deserved, without any deceit, with the judgment of the Spirit.

92 Cf. Gen. 4.26.

93 Cf. Gen. 5.24.

94 Cf. Gen. 6.13ff.

95 Cf. Gen. 22.1 ff.

96 Cf. Gen. 18.10ff.

97 Cf. Gen. 24.3ff.

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I praise the ladder of Jacob and the pillar which he anointed in honor of God, and his wrestling with Him— whatever was its nature. It was, I think, the contrast and op position of man's lowly condition in relation to the sublimity of God, and from that struggle he bears also the marks of the defeat of his race. I praise also his skill and his success with his flocks and the twelve patriarchs born of him, and the distribution of his blessings, with their noble prophecy of the future. But I praise also the ladder of Basil, which he not only saw but mounted by his gradual ascents in virtue, and the pillar which he did not anoint but which he erected to God, branding with infamy the teachings of the impious. I praise the contest which he undertook, not against God, but in behalf of God, to overthrow the heretics. I praise his pastoral skill by which he enriched himself, gaining a greater number of the marked than the unmarked sheep. I praise his glorious fruitfulness in children begotten according to God and the benediction by which he supported many.

(72) Joseph was dispenser of grain,98 but only in Egypt, and then not often, and for bodily sustenance only. Basil provided all men and at all times with spiritual food and, therefore, in my opinion, commands greater respect. Like

Job of the land of Hus,99 Basil was tried and prevailed, and he was gloriously proclaimed as victor at the end of his struggles. Unshaken by the attacks of his many assailants and winning a decisive victory over the tempter, he silenced the protests of his unreasoning friends, who did not under stand the secret of his suffering.

'Moses and Aaron among His priests.'100 Great indeed was Moses, who afflicted Egypt grievously and saved his people by many signs and prodigies,101 who went within the 98 Cf. Gen. 41.40ff.

99 Cf. Job 1.1.

100 Ps. 98.6.

101 Cf. Exod. 7.811.

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cloud and instituted the twofold law: the law of the letter without and the law of the spirit within. Aaron, also, the brother of Moses according to the flesh and the spirit, sacri ficed and prayed in behalf of the people,102 as consecrated minister of the great and holy tabernacle, 'which the Lord has erected and not man.'103 Basil was a rival of both, afflicting not by bodily but by spiritual plagues the Egyptian race of heretics. He led an acceptable people, pursuing good works.104 to the land of promise, inscribling on unbreakable and endur ing tables laws no longer shadowy but completely spiritual. He entered into the Holy of Holies not once a year, but many times, even daily, I may say, and from this source he revealed to us the Trinity. Finally, he cleansed the people not by tem porary sprinklings, but by eternal purifications.

For what was Josue most illustrious?100 His generalship, and his distribution of the lots, and the taking possession of the Holy Land. But was not Basil a general, and a commander of those saved by the faith? Was he not a distributor of the various lots and abodes close to God, which he assigned to his followers, so that he also could say: 'The lines are fallen unto me in goodly places,'106 and 'Mv lots are in Thy hands'?10'

These lots are far more precious than those which fall to us on earth and which can be snatched away.

(73) And if we wish to mention the judges in passing, or at least the most illustrious of the judges, there was

'Samuel among them that call upon His name,'108 who was given to God before birth,109 and was sanctified immediately after birth, and who anointed kings and priests with his

102 Cf. Exod. 29.4ff.

103 Heb. 8.2.

104 Cf. Titus 2.14.

105 Cf. Josue 1.2tf.

106 Ps. 15.6.

107 Ps. 30.16.

108 Ps. 98.6.

109 Cf. 1 Kings 1.20

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horn.110 But was not Basil from infancy and from the very womb consecrated to God, and presented with a mantle at the altar?* 111 Was he not a seer of heavenly things, and the anointed of the Lord, and the anointer of those who are perfected through the Spirit? David was celebrated among kings112 and his many victories and triumphs have been re corded. Meekness was his distinguishing mark,113 and, before his kingship, his power with the harp, subduing by its en chantment even the evil spirit. Solomon asked and obtained from God largeness of heart,111 and advanced to the very highest degree of wisdom and contemplation, so that he be came the most famous of all the men of his time. Basil, in my estimation, did not fall short, or but little, of the meekness of the one or the wisdom of the other. And so he calmed the arrogance of emperors who were under the spell of demons.

The renown of his wisdom did not cause a queen of the south or any other such personage to come from the ends of the earth to meet him, but his wisdom was well known in all the ends of the earth themselves. The rest of the history of Solo mon I shall pass over. It is known to all, even if we refrain from telling it.

(74) Do you praise the fearlessness of Elias in speaking to tyrants and his translation in fire115 and the noble heritage of Eliseus, the sheepskin mantle, accompanied by the spirit of Elias?116 Then praise also the life of Basil passed in the midst of the fire, I mean in the multitude of temptations, and his preservation through fire which burnt but did not consume, the miracle of the bush.117 Praise also the fair garment of 110 Cf. 1 Kings 16.13.

111 Cf. 1 Kings 2.19.

112 Cf. 2 Kings 5.Iff.

113 Cf. Ps. 131.1.

114 Cf. 3 Kings 4.29.

115 Cf. 4 Kings 1.1ft.

116 Cf. 4 Kings 2.9ff.

117 Cf. Exod. 3.2.

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skin which came to him from on high, his fleshlessness. I shall omit other parallels, as the young men bedewed in the flames,1 lb and the fugitive prophet praying in the belly of the fish119 and coming forth from the monster as from a chamber.

I shall pass over the just man in the den, restraining the ferocity of the lions,12" and the struggle of the seven Machabees,121 who with a priest and their mother were perfected by blood and all kinds of tortures. Basil emulated their endu rance and achieved their glory.

(75) I shall pass now to the New Testament, and by comparing the life of Basil with its glorious heroes I shall honor the disciple through his teachers. Who was the pre cursor of Jesus? John,122 the voice of the Word, the lamp of the Light, before whom he even leaped in the womb,121 and whom he proceeded to limbo, sent there by the fury of Herod, that there also he might herald His coming. And if my language seems bold to anyone, let him assure himself at the outset that it is not my purpose in making this com parison to place Basil above or even on a par with him who was above all those born of women,124 but to show that he emulated him and bore in his own person something of the character of John. For it is no little credit to the good that they are imitators of the greatest men, even in a small way.

For was not Basil a visible image of the philosophy of John?

He also dwelt in the desert and wore at night a garment of hair, concealing it from men and avoiding display. He was also content with the same kind of food, purifying himself for God by abstinence. He was also deemed worthy to be a herald, if not a precursor, of Christ. And there went out to 118 Cf. Dan. 3.5ff.

119 Cf. Jonas 2.Iff.

120 Cf. Dan. 14.28ff.

121 Cf. 2 Mach. 7.Iff.

122 Cf. Luke 3.4.

123 Cf. Luke 2.41.

124 Cf. Matt. 11.11.

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him not only all the country round about but also that beyond its boundaries. He, also, standing between the two

Testaments, abolished the letter of the one by publishing abroad the spirit of the other, and, by the dissolution of the visible law, bringing about the realization of the law which was hidden.

(76) He imitated the zeal of Peter,12a the energy of Paul, the faith of both of these men famous in name and for their change of name, the sublime eloquence of the sons of Zebedee, and the frugality and the simplicity of all the dis ciples. Therefore, the keys of heaven were also entrusted to him.126 And not only 'from Jerusalem round about as far as Illyricum,'127 but he embraced a wider circle for the Gospel. He was a son of thunder,128 not in name, but in fact.

He reposed on the breast of Jesus and drew thence his power of speech and the depth of his thoughts. He was prevented from becoming a Stephen,129 despite his eager desire, since he restrained by reverence those who would have stoned him.

To avoid going into details in each individual case, I shall have to speak more concisely as regards virtues; he dis covered some, he emulated others, and others he surpassed.

In his progress through all the virtues he was superior to all the men of our day. There is only one more point, and I shall cover it briefly.

(77) So great were the virtue and the surpassing repu tation of this man that many of his minor traits and even his physical defects have been affected by others as means of gaining esteem. I mention, by way of example, his pallor, his beard, his manner of walking, his pensive and, in general,

125 Cf. Acts 4.8ff.

126 Cf. Matt. 16.19.

127 Rom. 15.19.

128 Cf. Mark 3.17.

129 Cf. Acts 7.58.

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introspective, hesitation in speaking, which, in the badly conceived imitation of many, degenerated into melancholy.

Then there were his style of dress, the shape of his bed, and his manner of eating, none of which were to him deserving of attention, being simple things and depending merely on circumstances. So you might see many Basils as far as external appearance goes, mere shadowy statues, for it would be too much to call them an echo, since an echo, while it only re presents final sounds, does so quite clearly. But these men be come further removed from him the more they desire to ap proach him. However, there is one thing which should not be regarded lightly but is a highly coveted honor, and that is to have had the opportunity to associate with him or serve him or to carry away as a souvenir some word or deed of his, gay or serious. I know that I myself have often taken pride in this. For the incidental things in Basil's life were far more precious and notable than the serious efforts of others.

(78) But when, after he had finished his course and kept the faith,130 he had a desire to depart131 and the time for the crown was imminent,132 he did not hear the words: 'Go up into the mountain and die,'133 but: 'Die and ascend to us.'

At this very time he worked a wonder not inferior to those that have been mentioned. For when he was already all but dead and without breath, and life for the most part had ebbed away, he became more vigorous in his farewell words, that he might depart accompanied by pious utterances, and, by the imposition of his hands on the best of his servants, he gave them his hands and the Spirit, so that the sanctuary should not be defrauded of those who had been his dis ciples and assistants of his priesthood. I shrink from recounting

130 Cf. 2 Tim. 4.7.

131 Cf. Phil. 1.23.

132 Cf. 2 Tim. 4.8.

133 Cf. Deut. 32.49.

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what followed, yet I will proceed, even though the recital would be more fitting to others than myself. For I cannot be philosophic in my sorrow, although I have tried earnestly to be so, when I think of the common loss and the calamity which has afflicted the whole world.

(79) He lay, drawing his last breath, and the choir above, upon which he long had fixed his gaze, was eagerly awaiting him. There poured about him the whole city, unable to endure his loss, crying out against his departure as against an act of tyranny, and seeking to lay hold of his soul, as though they could restrain and hold it with their hands and their prayers. Their grief rendered them distraught, and each one was eager to give him a part of his own life, if that were possible. But they were defeated, for he had to give proof that he was a mortal. When he had spoken his last words: 'Into Thy hands I commend my spirit,'134 he joyfully gave up his soul to the angels who carried him away. Yet it was not before he had given some instruction in our holy doctrine to those who were present and rendered them better men by his final injunctions. Then occurred the most extra ordinary wonder that has even taken place.

(80) The saint was being carried out, borne aloft by the hands of holy men. All were consumed with eagerness, some to seize the hem of his garment,135 others only to touch his shadow,136 or the bier carrying its holy burden. For what was holier or purer than that holy body? Others sought to approach the bearers, others only to enjoy the sight, as though even this would bring them some blessing. Squares, porticoes, houses of two and three stories were filled with people es corting him, preceding, following, accompanying and treading upon one another, many thousands of every race and age, a 134 Ps. 30.6.

135 Cf. Luke 8.44.

136 Cf. Acts 5.15.

ON ST. BASIL

sight unknown before that day. The singing of psalms gave way to lamentations, and constancy of mind was destroyed by the calamity. A contest arose between our own people and outsiders, pagans, Jews, strangers, as to who should lament the more and thereby gain the greater benefit. In short, the calamity became a source of danger. Many souls departed along with him as a result of the violent pushing and tumult.

And their consummation was regarded as a happy one in that they were the companions of his departure and that they were funeral victims, as one of the more emotional orators might say. When with difficulty his body had escaped the hands of those who would have seized it and had passed through those in procession before it, it was then committed to the tomb of his fathers, and the high priest was added to the priests; the mighty voice, which still rings in my ears, to the preachers; the martyr, to the martyrs.

Now he is in heaven, and there in our behalf, I am certain, he offers sacrifice and prays for the people. Though he has left us, he has not wholly left us. But I, Gregory, who am half dead and cut in two, now that our great union is sundered, drag out a painful and weary life, a natural result of my separation from him. I know not what my end shall be, now that I no longer have his guidance, although I am still being admonished and chided by him in nightly visions, whenever

I fail in my duty. My purpose is not so much to mingle lamentations with my praises and sketch the manner of his life and propose a common model of virtue for all time, a salutary example for all the churches and all souls, upon which we may look as upon a living law and thus regulate our lives, but rather to counsel you who have been thoroughly imbued with his teaching, eyes fixed on him, as though he were seeing you, and you him, that you may be perfected by the Spirit.

(81) Come hither, now, and stand about me, all you

ST. GREGORY NAZIANZEN

who made up his choir, both those of the sanctuary and those of lower rank, all you who are our own and all you who are oustide our fold—assist me in my eulogy, each giving or requiring an account of some virtue of his. Let those of you who have supreme authority consider the lawgiver; you public officials, the founder of the city; you of the people, his orderliness; you men of letters, the teacher; you virgins, the groom; you married people, the counselor; you hermits, him who gave you wings; you cenobites, the judge; you who are simple and sincere, your guide; you contemplatives, the theologian; you exuberant souls, the bridle; you unfortunate, your consolation; old age, its staff; youth, its preceptor; poverty, its relief; wealth, its dispenser. It seems to me also that widows should praise their protector, orphans their father, the poor the lover of the poor, strangers their host, brothers the lover of brothers, the sick their physician, whatever the disease or the treatment, the healthy the guardian of their health, and, finally, all men him who became all things to all men137 that he might gain all, or at least as many as possible.

(82) This is my tribute to you, Basil, from a tongue that was once most sweet to you, and from him who was your peer in rank and age. If it approaches your worth, the thanks are due to you. For it was with reliance on you that I undertook this discourse concerning you. But if it is far below your worth and falls far short of your expectations, what must I feel, worn out with age and disease and longing for you? Yet, when a man does what he can it is pleasing to God. May you look down upon us from on high, O divine and sacred soul, and restrain by your intercession the thorn of the flesh,138 given to us by God for our chastisement, or in spire us with courage to suffer it, and direct our whole life to 157 Cf. 1 Cor. 9.22.

138 Cf. 2 Cor. 12.7.

ON ST. BASIL

our greatest profit. And if we can be translated, may you re ceive us there also in your own tabernacle, that, living together and contemplating, with greater clarity and perfection, the holy and blessed Trinity, of which we have received now some faint image, we may put an end to our desire, and gain this recompense for all the struggles we have undertaken and endured. This, then, is my discourse in your honor. Who will there be to praise us, who leave this life after you, if indeed we should offer any matter worthy of a eulogy, in Christ

Jesus our Lord, to whom be glory forever? Amen.

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