GREGORY NAZIANZEN.

ORATIONS 42-3, 45

[Translated by Charles Gordon Browne, M.A., Rector of Lympstone, Devon; and James Edward Swallow, M.A., Chaplain of the House of Mercy, Horbury.]

INTRODUCTION TO ORATION XLII.

THE LAST FAREWELL."

THIS Oration was delivered during the Second (Ecumenical Council, held at Constantinople A.D. 381. Historical as well as personal motives render the occasion of the deepest interest. The audience consisted of the one hundred and fifty Bishops of the Eastern Church who took part in the Council, and of the speaker's own flock, the orthodox Christians of Constantinople. He had by his own exertions gathered that flock together, after it had been ravaged by heretical teachers. He had won the admiration and affection of its members, by his courageous championship of the Faith, his lucid teaching, and his fatherly care for their spiritual needs. He had been, against his will, enthroned with acclamation in the highest ecclesiastical position in the Eastern Church, and called to preside over the Synod of its assembled Bishops. Finding himself unable to guide the deliberations of the Council in regard to a question of the highest importance, and perceiving that he himself and his position were made by some of the Bishops a fresh cause of dissension, he felt bound to resign his high office, and endeavour by this personal sacrifice to restore peace to the Church.

THE LAST FAREWELL" IN THE PRESENCE OF THE ONE HUNDRED AND FIFTY BISHOPS.

1. What think ye of our affairs, dear shepherds and fellow-shepherds: whose feet are beautiful, for you bring glad tidings of peace and of the good things(a) with which ye have come; beautiful again in our eyes, to whom ye have come in season, not to convert a wandering sheep,(b) but to converse with a pilgrim shepherd? What .think ye of this our pilgrimage? And of its fruit, or rather of that of the Spirit(g) within us,(d) by Whom we are ever moved,(e) and specially have now been moved, desiring to have, and perhaps having, nothing of our own? Do you of yourselves understand and perceive--and are you kindly critics of our actions? Or must we, like those from whom a reckoning is demanded as to their military command, or civil government, or administration of the exchequer, publicly and in person submit to you the accounts of our administration? Not indeed that we are ashamed of being judged, for we are ourselves judges in turn, and both with the same charity. But the law is an ancient one: for even Paul communicated to the Apostles his Gospel:(z) not for the sake of ostentation, for the Spirit is far removed from all ostentation, but in order to establish his success and correct his failure, if indeed there were any such in his words or actions, as he declares when writing of himself. Since even the Spirits of the Prophets are subject to the prophets,(h) according to the order of the Spirit who regulates and divides all things well. And do not wonder that, while he rendered his account privately and to some, I do so publicly, and to all. For my need is greater than his, of being aided by the freedom of my censors, if I am proved to have failed in my duty, lest I should run, or have run, in vain.(th) And the only possible mode of self-defence is speech in the presence of men who know the facts.

2. What then is my defence?(i) If it be false, you must convict me, but if true, you on behalf of whom(k) and in whose presence I speak, must bear witness to it. For you are my defence, my witnesses, and my crown of rejoicing,(l) if I also may venture to boast myself a little in the Apostle's language. This flock was, when it was small and poor, as far as appearances went, nay, not even a flock, but a slight trace and relic of a flock, without order, or shepherd, or bounds, with neither right to pasturage, nor the defence of a fold, wandering upon the mountains and in caves and dens of the earth,(m) scattered and dispersed hither and thither as each one could find shelter or pasture, or could gratefully secure its own safety; like that flock which was harassed by lions, dispersed by tempest, or scattered in darkness, the lamentation of prophets who compared it to the misfortunes of Israel,(a) given up to the Gentiles; over which we also lamented, so long as our lot was worthy of lamentation. For in very deed we also were thrust out and cast off, and scattered upon every mountain and hill, from the need of a shepherd:(b) and a dreadful storm fell upon the Church, and fearful beasts assailed her, who do not even now, after the calm, spare us, but without being ashamed of themselves, wield a greater power than the time should allow; while a gloomy darkness, far more oppressive than the ninth plague of Egypt, the darkness which might be felt,(g) enveloped and concealed everything, so that we could scarcely even see one another.

3. To speak in a more feeling strain, trusting in Him Who then forsook me, as in a Father, "Abraham has been ignorant of us, Israel has acknowledged us not, but Thou art our Father, and unto Thee do we look;(d) beside Thee we know none else, we make mention of Thy name."(e) Therefore, says Jeremiah, I will plead with Thee, I will reason the cause with Thee.(z) We are become as at the beginning, when Thou barest not rule(h) over us, and Thou hast forgotten Thy holy covenant, and shut up Thy mercies from us. Therefore we, the worshippers of the Trinity, the perfect suppliants of the perfect Deity, became a reproach to Thy Beloved, neither daring to bring down to our own level any of the things above us, nor in such wise to rise up against the godless tongues which fought against God, as to make His Majesty a fellow servant with ourselves; but, as is plain, we were delivered up on account of our other sins, and because our conduct had been unworthy of Thy commandments, and we had walked after our own evil mind. For what other reason can there be for our being delivered up to the most unrighteous and wicked men of all the dwellers upon the earth? First Nebuchadnezzar(th) afflicted us,(i) possessed during the Christian era with an anti-Christian rage, hating Christ just because he had through Him gained salvation, and having bartered the sacred books for sacrifices to those who are no gods. He devoured me, he tore me in pieces, a slight darkness enveloped me,(k) if I may even in my lamentation keep to the language of Scripture. If the Lord had not helped me,(a) and righteously delivered him to the hands of the lawless, by casting him off (such are the judgments of God) to the Persians, by whom his blood was righteously shed for his unholy sheddings of blood, since in this case alone justice could not afford even to be longsuffering, my soul had shortly dwelt in the grave.(b) The second(g) no more kindly, if he were not even more grievous still, for while he bore the name of Christ, he was a false Christ, and at once a burden and a reproach to the Christians, for, while to obey him was ungodly, to suffer at his hands was inglorious, since they did not even seem to be wronged, nor to gain by their sufferings the glorious title of martyr, inasmuch as the truth was in this case perverted, for while they suffered as Christians, they were supposed to be punished as heretics. Alas! how rich we were in misfortunes, for the fire consumed the beauties of the world.(d) That which the palmerworm left did the locust eat, and that which the locust left did the caterpillar eat: then came the cankerworm,(e) then, what next I know not, one evil springing up after another. But for what purpose should I give a tragic description of the evils of the time, and of the penalty exacted from us, or, if I must rather call it so, the testing and refining we endured? At any rate, we went through fire and water,(z) and have attained a place of refreshment by the good pleasure of God our Saviour.

4. To return to my original startingpoint. This was my field, when it was small and poor, unworthy not only of God, Who has been, and is cultivating the whole world with the fair seeds and doctrines of piety, but, apparently, even of any poor and needy man of slender means. Nay it did not deserve to be called a field, requiring neither barn nor threshing-floor, and not even worthy of the sickle; with neither heap nor sheaves, or small and untimely sheaves, like those on the housetop, which do not fill the hand of the reaper, nor call forth a blessing from them which go by.(h) Such was my field, such my harvest; great and well-eared and fat in the eyes of Him Who beholdeth hidden things, and becoming such a husbandman, its abundance springing from the valleys of souls well tilled with the Word: unrecognized however in public, and not collected together, but gathered in fragments, as an ear gleaned in the stubble,(th) as gleaning-grapes in the vintage, where there is no cluster left. I think I may add, only too appropriately, I found Israel like a figtree in the wilderness,(a) and like one or two ripe grapes in an unripe cluster, preserved as a blessing from the Lord,(b) and a consecrated firstfruit, though small as yet and scanty, and not filling the mouth of the eater: and as an ensign on a hill,(g) and as a beacon on a mountain, or any other solitary thing visible only to few. Such was its former poverty and dejection.

5. But since God, Who maketh poor and maketh rich, Who killeth and maketh alive;(d) Who maketh and transformeth all things; Who turneth night into day,(e) winter into spring, storm into calm, drought into abundance of rain; and often for the sake of the prayers(z) of one righteous man(h) sorely persecuted; Who lifteth up the meek on high, and bringeth the ungodly down to the ground;(th) since God said to Himself, I have surely seen the affliction of Israel;(i) and they shall no longer be further vexed with clay and brick-making; and when He spake He visited, and in His visitation He saved, and led forth His people with a mighty hand and outstretched arm,(k) by the hand of Moses and Aaron,(l) His chosen--what is the result, and what wonders have been wrought? Those which books and monuments contain. For besides all the wonders by the way, and that mighty roar, to speak most concisely, Joseph came into Egypt alone(m and soon after six hundred thousand depart from Egypt.(n) What more marvellous than this? What greater proof of the generosity of God, when from men without means He wills to supply the means for public affairs? And the land of promise is distributed through one who was hated, and he who was sold(x) dispossesses nations, and is himself made a great nation, and that small offshoot becomes a luxuriant vine,(o) so great that it reaches to the river, and is stretched out to the sea,(p) and spreads from border to border, and hides the mountains with the height of its glory and is exalted above the cedars, even the cedars of God, whatever we are to take these mountains and cedars to be.

6. Such then was once this flock, and such it is now, so healthy and well grown, and if it be not yet in perfection, it is advancing towards it by constant increase, and I prophesy that it will advance. This is foretold me by the Holy Spirit, if I have any prophetic instinct and insight into the future. And from what has preceded I am able to be confident, and recognize this by reasoning, being the nursling of reason. For it was much more improbable that, from that condition, it should reach its present development, than that, as it now is, it should attain to the height of renown. For ever since it began to be gathered together, by Him Who quickeneth the dead,(a) bone to its bone, joint to joint, and the Spirit of life and regeneration was given to it in their dryness,(b) its entire resurrection has been, I know well, sure to be fulfilled: so that the rebellious should not exalt themselves,(g) and that those who grasp at a shadow, or at a dream when one awaketh,(d) or at the dispersing breezes, or at the traces of a ship in the water,(e) should not think that they have anything. Howl, firtree, for the cedar is fallen!(z) Let them be instructed by the misfortunes of others, and learn that the poor shall not alway be forgotten,(h) and that the Deity will not refrain, as Habakkuk says, from striking through the heads of the mighty ones(th) in His fury--the Deity, Who has been struck through and impiously divided into Ruler and Ruled, in order to insult the Deity in the highest degree by degrading It, and oppress a creature by equality with Deity.

7. I seem indeed tO hear that voice, from Him Who gathers together those who are broken, and welcomes the oppressed: Enlarge thy cords, break forth on the right hand and on the left, drive in thy stakes, spare not thy curtains.(i) I have given thee up, and I will help thee. In a little wrath I smote thee, but with everlasting mercy I will glorify thee.(k) The measure of His kindness exceeds the measure of His discipline. The former things were owing to our wickedness, the present things to the adorable Trinity: the former for our cleansing, the present for My glory, Who will glorify them that glorify Me,(l) and I will move to jealousy them that move Me to jealousy. Behold this is sealed up with Me,(m) and this is the indissoluble law of recompense. But thou didst surround thyself with walls and tablets and richly set stones, and long porticos and galleries, and didst shine and sparkle with gold, which thou didst, in part pour forth like water, in part treasure up like sand; not knowing that better is faith, with no other roof but the sky to cover it, than impiety rolling in wealth, and that three gathered together in the Name of the Lord(a) count for more with God than tens of thousands of those who deny the Godhead. Would you prefer the whole of the Canaanites to Abraham alone?(b) or the men of Sodom to Lot?(g) or the Midianites to Moses,(d) when each of these was a pilgrim and a stranger? How do the three hundred men with Gideon, who bravely lapped,(e) compare with the thousands who were put to flight? Or the servants of Abraham, who scarcely exceeded them in number, with the many kings and the army of tens of thousands whom, few as they were, they overtook and defeated?(z) Or how do you understand the passage that though the number of the children of Israel be as the sand of the sea, a remnant shall be saved?(h) And again, I have left me seven thousand men, who have not bowed the knee to Baal?(th) This is not the case; it is not? God has not taken pleasure in numbers.

8. Thou countest tens of thousands, God counts those who are in a state of salvation; thou countest the dust which is without number, I the vessels of election. For nothing is so magnificent in God's sight as pure doctrine, and a soul perfect in all the dogmas of the truth.--For there is nothing worthy of Him Who made all things, of Him by Whom are all things, and for Whom are all things,(i) so that it can be given or offered to God: not merely the handiwork or means of any individual, but even if we wished to honour Him, by uniting together all the property and handiwork of all mankind. Do not I fill heaven and earth?(k) saith the Lord! and what house will ye build Me? or what is the place of My rest?(l) But, since man must needs fall short of what is worthy, I ask of you, as approaching it most nearly, piety, the wealth which is common to all and equal in My eyes, wherein the poorest may, if he be nobleminded, surpass the most illustrious. For this kind of glory depends upon purpose, not upon affluence. These things be well assured, I will accept at your hands.(m) To tread(n) My courts ye shall not proceed, but the feet of the meek(x) shall tread them, who have duly and sincerely acknowledged Me, and My only-begotten Word, and the Holy Spirit. How long will ye inherit My holy Mountain?(o) How long shall My ark be among the heathen?(a) Now for a little longer ye indulge yourselves in that which belongs to others, and gratify your desires. For as ye have devised to reject Me, so will I also reject you,(b) saith the Lord Almighty.

9. This I seemed to hear Him say, and to see Him do, and besides, to hear Him shouting to His people, which once were few and scattered and miserable, and have now become many, and compact enough and enviable, Go through(g) My gates(d) and be ye enlarged. Must you always be in trouble and dwell in tents, while those who vex you rejoice exceedingly? And to. the presiding Angels, for I believe, as John teaches me in his Revelation, that each Church has its guardian,(e) Prepare ye the way of My people, and cast away the stones from the way,(z) that there may be no stumblingblock or hindrance for the people(h) in the divine road and entrance, now, to the temples made with hands,(th) but soon after, to Jerusalem above,(i) and the Holy of holies there,(k) which will, I know, be the end of suffering and struggle to those who here bravely travel on the way. Among whom are ye also called to be Saints,(l) a people of possession, a royal priesthood,(m) the most excellent portion of the Lord, a whole river from a drop, a heavenly lamp from a spark, a tree from a grain of mustard seed,(n) on which the birds come and lodge.

10. These we present to you, dear shepherds, these we offer to you, with these we welcome our friends, and guests, and fellow pilgrims. We have nothing fairer or more splendid to offer to you, for we have selected the greatest of all our possessions, that you may see that, strangers as we are, we are not in want, but though poor are making many rich.(x) If these things are small and unworthy of notice, I would fain learn what is greater and of more account. For, if it be no great thing to have established and strengthened with wholesome doctrines a city which is the eye of the universe, in its exceeding strength by sea and land, which is, as it were, the link between the Eastern and Western shores, in which the extremities of the world from every side meet together, and from which, as the common mart of the faith, they take their rise, a city borne hither and thither on the eddying currents of so many tongues, it will be long ere anything be considered great or worthy of esteem. But if it be indeed a subject for praise, allow to us some glory on this account, since we have contributed in some portion to these results which ye see.

11. Lift up thine eyes round about, and see,(a) thou critic of my words! See the crown which has been platted in return for the hirelings of Ephraim(b) and the crown of insolence; see the assembly of the presbyters, honoured for years and wisdom, the fair order of the deacons, who are not far from the same Spirit, the good conduct of the readers, the people's eagerness for teaching, both of men and women, who are equally renowned for virtue: the men, whether philosophers or simple folk, being alike wise in divine things, whether rulers or ruled, being all in this respect duly under rule; whether soldiers or nobles, students or men of letters, being all soldiers(g) of God, though in all other respects meek, ready to fight for the Spirit, all reverencing the assembly above, to which we obtain an entrance, not by the mere letter, but by the quickening Spirit, all in very deed being men of reason, and worshippers of Him Who is in truth the Word: the women, if married, being united by a Divine rather than by a carnal bond; if unwedded and free, being entirely dedicated to God; whether young or old, some honourably advancing towards old age, others eagerly striving to remain immortal, being renewed by the best of hopes.

12. To those who platted this crown--that which I speak, I speak it not after the Lord,(d) nevertheless I will say it--I also have given assistance. Some of them are the result of my words, not of those which we have uttered at random, but of those which we have loved--nor again of those which are meretricious, though the language and manners of the harlot have been slanderously attributed to me, but of those which are most grave. Some of them are the offspring and fruit of my Spirit, as the Spirit can beget those who rise superior to the body. To this I have no doubt that those who are kindly among you, nay all of you, will testify, since I have been the husbandman of all: and my sole reward is your confession. For we neither have, nor have had, any other object. For virtue, that it may remain virtue, is without reward, its eyes fixed alone on that which is good.

13. Would you have me say something still more venturesome? Do you see the tongues of the enemy made gentle, and those who made war upon the Godhead against me tranquillised? This also is the result of our Spirit, of our husbandry. For we are not undisciplined in our exercise of discipline, nor do we hurl insults, as many do, who assail not the argument but the speaker, and sometimes strive by their invective to hide the weakness of their reasoning; as the cuttlefish are said to cast forth ink before them, in order to escape from their pursuers, or themselves to hunt others when unperceived. But we show that our warfare is in behalf of Christ by fighting as Christ, the peaceable and meek,(a) Who has borne our infirmities, fought.(b) Though peaceable, we do not injure. the word of truth, by yielding a jot, to gain a reputation for reasonableness; for we do not pursue that which is good by means of ill: and we are peaceable by the legitimate character of our warfare, confined as it is to our own limits, and the rules of the Spirit. Upon these points, this is my decision, and I lay down the law for all stewards of souls and dispensers of the Word: neither to exasperate others by their harshness, nor to render them arrogant by submissiveness: but to be of good words in treating of the Word, and in neither direction to overstep the mean.

14. But you are perhaps longing for me to give an exposition of the faith, in so far as I am able. For I shall myself be sanctified by the effort of memory, and the people also will be benefited, by its special delight in such discussions, and you will fully acknowledge it--unless we are the objects of groundless envy, as the rivals, in the manifestation of the truth, of those whom we do not excel. For as, of deep waters, some in the depths are utterly hidden, some foam against any obstruction, and hesitate a while before breaking (as they promise to our ears), some do actually break; so also, of those who are professors of the Divine philosophy--setting aside the utterly misguided--some keep their piety entirely secret and hidden within themselves, some are not far from the birth pangs, avoiding impiety, yet not speaking out their piety, either from cautious reserve in their teaching, or under pressure of fear, being themselves sound, as they say, in mind, but not making sound their people, as if they had been en-trusted with the government of their own souls, but not of those of others; while there are some who make public their treasure, unable to restrain themselves from giving birth to their piety, and not considering that to be salvation which saves themselves alone, without bestowing upon others the overflow of their blessings. Among these would I range myself, and all who by my side have nobly dared to confess the truth.

15. One concise proclamation of our teaching, an inscription intelligible to all, is this people, which so sincerely worships the Trinity, that it would sooner sever anyone from this life, than sever one of the three from the Godhead: of one mind, of equal zeal, and united to one another, to us and to the Trinity by unity of doctrine. Briefly to run over its details: That which is without beginning, and is the beginning, and is with the begining, is one God. For the nature of that which is without beginning does not consist in being without beginning or being unbegotten, for the nature of anything lies, not in what it is not but in what it is. It is the assertion of what is, not the denial of what is not. And the Beginning is not, because it is a beginning, separated from that which has no beginning. For its beginning is not its nature, any more than the being without beginning is the nature of the other. For these are the accompaniments of the nature, not the nature itself. That again which is with that which has no beginning, and with the beginning, is not anything else than what they are. Now, the name of that which has no beginning is the Father, and of the Beginning the Son, and of that which is with the Beginning, the Holy Ghost, and the three have one Nature--God. And the union is the Father from Whom and to Whom the order of Persons runs its course, not so as to be confounded, but so as to be possessed, without distinction of time, of will, or of power. For these things in our case produce a plurality of individuals, since each of them is separate both from every other quality, and from every other individual possession of the same quality. But to Those who have a simple nature, and whose essence is the same, the term One belongs in its highest sense.

16. Let us then bid farewell to all contentious shiftings and balancings of the truth on either side, neither, like the Sabellians, assailing the Trinity in the interest of the Unity, and so destroying the distinction by a wicked confusion; nor, like the Arians, assailing the Unity in the interest of the Trinity, and by an impious distinction overthrowing the Oneness. For our object is not to exchange one evil for another, but to ensure our attainment of that which is good. These are the playthings of the Wicked One, who is ever swaying our fortunes towards the evil. But we, walking along the royal road which lies between the two extremes, which is the seat of the virtues, as the authorities say, believe in the Father, the Son and the Holy Ghost, of one Substance and glory; in Whom also baptism has its perfection, both nominally and really (thou knowest who hast been initiated!); being a denial of atheism and a confession of Godhead; and thus we are regenerated, acknowledging the Unity in the Essence and in the undivided worship, and the Trinity in the Hypostases or Persons (which term some prefer.) And let not those who are contentious on these points utter their scandalous taunts, as if our faith depended on terms and not on realities. For what do you mean who assert the three Hypostases? Do you imply three Essences by the term? I am assured that you would loudly shout against those who do so. For you teach that the Essence of the Three is One and the same. What do you mean, who assert the Three Persons? Do you imagine a single compound sort of being, with three faces,(a) or of an entirely human form? Perish the thought! You too will loudly reply that he who thinks thus, will never see the face of God, whatever it may be. What is the meaning of the Hypostases of the one party, of the Persons of the other, to ask this further question? That They are three, Who are distinguished not by natures, but by properties.(b) Excellent. How could men agree and harmonize better than you do, even if there be a difference between the syllables you use? You see what a reconciler I am, bringing you back from the letter to the sense, as we do with the Old and New Testaments.

17. But, to resume: let us speak of the Unbegotten, the Begotten, and the Proceeding, if anyone likes to create names: for we shall have no fear of bodily conceptions attaching to Those who are not embodied, as the calumniators of the Godhead think. For the creature must be called God's, and this is for us a great thing, but God never. Otherwise I shall admit that God is a creature, if I become God, in the strict sense of the term. For this is the truth. If God, He is not a creature; for the creature ranks with us who are not Gods. And if a creature, he is not God, for he had a beginning in time. And there was a time when he who had a beginning was not. And that of which non-existence was its prior condition, has not being in the strict sense of the term. And how can that, which strictly has not being, be God? Not one single one, then, of the Three is a creature, nor, what is worse, came into being for my sake; for in that case he would be not only a creature, but inferior in honour to us. For, if I am for the glory of God, and he is for my sake, as the tongs for the waggon, the saw for the door, I am his superior in causality. For in whatever degree God is superior to creatures, in the same degree is he, who came into being for my sake, inferior to me who exist for God's sake.

18. Moreover, the Moabites and Ammonites must not even be allowed to enter(a) into the Church of God, I mean those sophistical, mischievous arguments which enquire curiously into the generation and inexpressible procession of God, and rashly set themselves in array against the Godhead: as if it were necessary that those things which it is beyond the power of language to set forth, must either be accessible to them alone, or else have no existence because they have not comprehended them. We however, following the Divine Scriptures, and removing out of the way of the blind the stumbling blocks contained in them, will cling to salvation, daring any and every thing rather than arrogance against God. As for the evidences, we leave them to others, since they have been set forth by many, and by ourselves also with no little care. And indeed, it would be a very shameful thing for me at this time to be gathering together proofs for what has all along been believed. For it is not the best order of things, first to teach and then to learn, even in matters which are small and of no consequence, and much more in those which are Divine and of such great importance. Nor, again, is it proper to the present occasion to explain and disentangle the difficulties of Scripture, a task requiring fuller and more careful consideration than our present purpose will allow. Such then, to sum up, is our teaching. I have entered into these details, with no intention of contending against the adversaries: for I have already often, even if it be imperfectly, fought out the question with them: but in order that I might exhibit to you the character of my teaching, that you might see whether I have not a share in the defence of your own, and do not take my stand on the same side, and opposed to the same enemies as yourselves.

19. You have now, my friends, heard the defence of my presence here: if it be deserving of praise, thanks are due for it to God, and to you who called me; if it has fallen below your expectation, I give thanks even on this behalf. For I am assured that it has not been altogether deserving of censure, and am confident that you also admit this. Have we at all made a gain(a) of this people? Have we consulted at all our own interests, as I see is most often the case? Have we caused any vexation to the Church? To others possibly, with whose idea that they had gained judgment against us by default, we have joined issue in our argument; but in no wise, as far as I am aware, to you. I have taken no ox of yours,(b) says the great Samuel, in his contention against Israel on the subject of the king, nor any propitiation for your souls, the Lord is witness among you, nor this, nor that, proceeding at greater length, that I may not count up every particular; but I have kept the priesthood pure and unalloyed. And if I have loved power, or the height of a throne, or to tread Kings' courts, may I never possess any distinction, or if I gain it, may I be hurled from it.

20. What then do I mean? I am no proficient in virtue without reward, having not attained to so high a degree of virtue. Give me the reward of my labours. What reward? Not that which some, prone to any suspicion would suppose, but that which it is safe for me to seek. Give me a respite from my long labours; give honour to my foreign service; elect another in my place, the one who is being eagerly sought on your behalf, someone who is clean of hands, someone who is not unskilled in voice, someone who is able to gratify you on all points, and share with you the ecclesiastical cares; for this is especially the time for such. But behold, I pray you, the condition of this body, so drained by time, by disease, by toil. What need have you of a timid and unmanly old man, who is, so to speak, dying day by day, not only in body, but even in powers of mind, who finds it difficult to enter into these details before you? Disobey not the voice of your teacher: for indeed you have never yet disobeyed it. I am weary of being charged with my gentleness. I am weary of being assailed in words and in envy by enemies, and by our own. Some aim at my breast, and are less successful in their effort, for an open enemy can be guarded against. Others lie in wait for my back, and give greater pain, for the unsuspected blow is the more fatal. If again I have been a pilot, I have been one of the most skilful; the sea has been boisterous around us, boiling about the ship, and there has been considerable uproar among the passengers, who have always been fighting about something or another, and roaring against one another and the waves. What a struggle I have had, seated at the helm, contending alike with the sea and the passengers, to bring the vessel safe to land through this double storm? Had they in every way supported me, safety would have been hardly won, and when they were opposed to me, how has it been possible to avoid making shipwreck?

21. What more need be said? But how can I bear this holy war? For there has been said to be a holy, as well as a Persian, war.(a) How shall I unite and join together the hostile occupants of sees, and hostile pastors, and the people broken up along with, and opposed to them, as if by some chasms caused by earthquakes between neighbouring and adjoining places; or as, in pestilential diseases, befalls servants and members of the family, when the sickness readily attacks in succession one after another; and besides the very quarters of the globe are affected by the spirit of faction, so that East and West are arrayed on opposite sides, and bid fair to be severed in opinion no less than in position. How long are parties to be mine and yours, the old and the new, the more rational and the more spiritual, the more noble and the more ignoble, the more and the less numerous? I am ashamed of my old age, when, after being saved by Christ, I am called by the name of others.

22.(b) I cannot bear your horse races and theatres, and this rage for rivalry in expense and party spirit. We unharness, and harness ourselves on the other side, we neigh against each other, we almost beat the air, as they do, and fling the dust towards heaven, like those which are excited; and under other masks satisfy our own rivalry, and become evil arbiters of emulation, and senseless judges of affairs. To-day sharing the same thrones and opinions, if our leaders thus carry us along; to-morrow hostile alike in position and opinion, if the wind blows in the contrary direction. Amid the variations of friendship and hatred, our names also vary: and what is most terrible, we are not ashamed to set forth contrary doctrines to the same audience; nor are we constant to the same objects, being rendered different at different times by our contentiousness. They are like the ebb and flow of some narrow strait.(a) For as when the children are at play in the midst of the market place, it would be most disgraceful and unbecoming for us to leave our household business, and join them; for children's toys are not becoming for old age: so, when others are contending, even if I am better informed than the majority, I could not allow myself to be one of them, rather than, as I now do, enjoy the freedom of obscurity. For, besides all this, my feeling is that I do not, on most points, agree with the majority, and cannot bear to walk in the same way. Rash and stupid though it may be, such is my feeling. That which is pleasant to others causes pain to me, and I am pleased with what is painful to others. So that I should not be surprised if I were even imprisoned as a disagreeable man, and thought by most men to be out of my senses, as is said to have been the case with one of the Greek philosophers, whose moderation exposed him to the charge of madness, because he laughed at everything, since he saw that the objects of the eager pursuit of the majority were ridiculous; or even be thought full of new wine as were in later days the disciples of Christ, because they spoke with tongues,(b) since men knew not that it was the power of the Spirit, and not a distraction of mind.

23. Now, consider the charges laid against us. You have been ruler of the church, it is said, for so long, and favoured by the course of time, and the influence of the sovereign, a most important matter. What change have we been able to notice? How many men have in days gone by used us outrageously? What sufferings have we failed to undergo? Ill-usage? Threats? Banishment? Plunder? Confiscation? The burning(g) of priests at sea? The desecration of temples by the blood of the saints, till, instead of temples, they became charnel-houses? The public slaughter of aged Bishops, to speak more accurately, of Patriarchs? The denial of access to every place in the case of the godly alone? In fact any kind of suffering which could be mentioned? And for which of these have we requited the wrongdoers? For the wheel of fortune gave us the power of rightly treating those who so treated us, and our persecutors ought to have received a lesson. Apart from all other things, speaking only of our experiences, not to mention your own, have we not been persecuted, maltreated, driven from churches, houses, and, most terrible of all, even from the deserts? Have we not had to endure an enraged people, insolent governors, the disregard of Emperors and their decrees? What was the result? We became stronger, and our persecutors took to flight. That was actually the case. The power to requite them seemed to me a sufficient vengeance on those who had wronged us. These men thought otherwise; for they are exceedingly exact and just in requiting: and accordingly they demand(a) what the state of things permits. What governor, they say, has been fined? What populace chastised? What ringleaders of the populace? What fear of ourselves have we been able to inspire for the future?

24. Perhaps(b) we may be reproached, as we have been before, with the exquisite character of our table, the splendour of our apparel, the officers who precede us, our haughtiness to those who meet us. I was not aware that we ought to rival the consuls, the governors, the most illustrious generals, who have no opportunity of lavishing their incomes; or that our belly ought to hunger for the enjoyment of the goods of the poor, and to expend their necessaries on superfluities, and belch forth over the altars. I did not know that we ought to ride on splendid horses, and drive in magnificent carriages, and be preceded by a procession and surrounded by applause, and have everyone make way for us, as if we were wild beasts, and open out a passage so that our approach might be seen afar. If these sufferings have been endured, they have now passed away: Forgive me this wrong.(g) Elect another who will please the majority: and give me my desert, my country life, and my God, Whom alone I may have to please, and shall please by my simple life. It is a painful thing to be deprived of speeches and conferences, and public gatherings, and applause like that which now lends wings to my thoughts, and relatives, and friends and honours, and the beauty and grandeur of the city, and its brilliancy which dazzles those who look at the surface without investigating the inner nature of things; but yet not so painful as being clamoured against and besmirched amid public disturbances and agitations, which trim their sails to the popular breeze. For they seek not for priests, but for orators, not for stewards of souls, but for treasurers of money, not for pure offerers of the sacrifice, but for powerful patrons. I will say a word in their defence: we have thus trained them, by becoming all things to all men,(a) whether to save or destroy all, I know not.

25. What say you? Are you persuaded, have you been overcome by my words? Or must I use stronger terms in order to persuade you? Yea by the Trinity Itself, Whom you and I alike worship, by our common hope, and for the sake of the unity of this people, grant me this favour; dismiss me with your prayers; let this be the proclamation of my contest; give me my certificate of retirement, as sovereigns do to their soldiers; and, if you will, with a favourable testimony, that I may enjoy the honour of it; if not, just as you please; this will make no difference to me, until God sees what my case really is. What successor then shall we elect? God will provide Himself(b) a shepherd for the office, as He once provided a lamb for a burnt-offering. I only make this further request,--let him be one who is the object of envy, not the object of pity; not one who yields everything to all, but one who can on some points offer resistance for the sake of what is best: for though the one is most pleasant, the other is most profitable. So do you prepare for me your addresses of dismissal: I will now bid you farewell.

26. Farewell my Anastasia,(g) whose name is redolent of piety: for thou hast raised up for us the doctrine which was in contempt: farewell, scene of our common victory, modern Shiloh,(d) where the tabernacle was first fixed, after being carried about in its wanderings for forty years in the wilderness. Farewell likewise, grand and renowned temple, our new inheritance, whose greatness is now due to the Word, which once wast a Jebus,(e) and hast now been made by us a Jerusalem. Farewell, all ye others, inferior only to this in beauty, scattered through the various parts of the city, like so many links, uniting together each your own neighbourhood, which have been filled with worshippers of whose existence we had despaired, not by me, in my weakness, but by the grace which was with me.(z) Farewell, ye Apostles,(h) noble settlers here, my masters in the strife; if I have not often kept festival with you, it has been possibly due to the Satan(a) which I, like S. Paul,(b) who was one of you, carry about in my body for my own profit, and which is the cause of my now leaving you. Farewell, my throne, envied and perilous height; farewell assembly of high priests, honoured by the dignity and age of its priests, and all ye others ministers of God round the holy table, drawing nigh to the God Who draws nigh to you.(g) Farewell, choirs of Nazarites, harmonies of the Psalter, night-long stations, venerable virgins, decorous matrons, gatherings of widows and orphans, and ye eyes of the poor, turned towards God and towards me. Farewell, hospitable and Christ-loved dwellings, helpers of my infirmity. Farewell, ye lovers of my discourses, in your eagerness and concourse, ye pencils seen and unseen, and thou balustrade, pressed upon by those who thrust themselves forward to hear the word. Farewell, Emperors, and palace, and ministers and household of the Emperor, whether faithful or not to him, I know not, but for the most part, unfaithful to God. Clap your hands, shout aloud, extol your orator to the skies. This pestilent and garrulous tongue has ceased to speak to you. Though it will not utterly cease to speak: for it will fight with hand and ink: but for the present we have ceased to speak.

27. Farewell, mighty Christ-loving city. I will testify to the truth, though thy zeal be not according to knowledge.(d) Our separation renders us more kindly. Approach the truth: be converted at this late hour. Honour God more than you have been wont to do. It is no disgrace to change, while it is fatal to cling to evil. Farewell, East and West, for whom and against whom I have had to fight; He is witness, Who will give you peace, if but a few would imitate my retirement. For those who resign their thrones will not also lose God, but will have the seat on high, which is far more exalted and secure. Last of all, and most of all, I will cry,--farewell ye Angels, guardians of this church, and of my presence and pilgrimage, since our affairs are in the hands of God. Farewell, O Trinity, my meditation, and my glory. Mayest Thou be preserved by those who are here, and preserve them, my people: for they are mine, even if I have my place assigned elsewhere; and may I learn that Thou art ever extolled and glorified in word and conduct.

My children, keep, I pray you, that which is committed to your trust.(a) Remember my stonings.(b) The grace of our Lord Jesus Christ be with you all. Amen.

INTRODUCTION TO ORATION XLIII. THE PANEGYRIC ON S. BASIL.

S. BASIL died January 1, A.D. 379. A serious illness, in addition to other causes, prevented S. Gregory from being present at his funeral (Epist. 79). This funeral oration was delivered well after Basil's death.

FUNERAL ORATION ON THE GREAT S. BASIL, BISHOP OF CAESAREA IN CAPPADOCIA.

1. It has then been ordained that the great Basil, who used so constantly to furnish me with subjects for my discourses, of which he was quite as proud as any other man of his own, should himself now furnish me with the grandest subject which has ever fallen to the lot of an orator. For I think that if anyone desired, in making trial of his powers of eloquence, to test them by the standard of that one of all his subjects which he preferred (as painters do with epoch-making pictures), he would choose that which stood first of all others, but would set aside this as beyond the powers of human eloquence. So great a task is the praise of such a man, not only to me, who have long ago laid aside all thought of emulation, but even to those who live for eloquence, and whose sole object is the gaining of glory by subjects like this. Such is my opinion, and, as I persuade myself, with perfect justice. But I know not what subject I can treat with eloquence, if not this; or what greater favour I can do to myself, to the admirers of virtue, or to eloquence itself, than express our admiration for this man. To me it is the discharge of a most sacred debt. And our speech is a debt beyond all others due to those who have been gifted, in particular, with powers of speech. To the admirers of virtue a discourse is at once a pleasure and an incentive to virtue. For when(a) I have learned the praises of men, I have a distinct idea of their progress: now, there is none of us all, within whose power it is not to attain to any point whatsoever in that progress. As for eloquence itself, in either case, all must go well with it. For, if the discourse be almost worthy of its subject--eloquence will have given an exhibition of its power: if it fall far short of it, as must be the case when the praises of Basil are being set forth, by an actual demonstration of its incapacity, it will have declared the superiority of the excellences of its subject to all expression in words.

2. These are the reasons which have urged me to speak, and to address myself to this contest. And at my late appearance, long after his praises have been set forth by so many, who have publicly and privately done him honour, let no one be surprised. Yea, may i be pardoned by that divine soul, the object of my constant reverence! And as, when he was amongst us, he constantly corrected me in many points, according to the rights of a friend and the still higher law; for I am not ashamed to say this, for he was a standard of virtue to us all; so now, looking down upon me from above, he will treat me with indulgence. I ask pardon too of any here who are among his warmest admirers, if indeed anyone can be warmer than another, and we are not all abreast in our zeal for his good fame. For it is not contempt which has caused me to fall short of what might have been expected of me: nor have I been so regardless of the claims of virtue or of friendship; nor have I thought that to praise him befitted any other more than me. No! any first reason was, that I shrunk from this task, for I will say the truth, as priests(a) do, who approach their sacred duties before being cleansed both in voice and mind. In the second place, I remind you, though you know it well, of the task(b) in which I was engaged on behalf of the true doctrine, which had been properly forced upon me, and had carried me from home, according, as I suppose, to the will of God, and certainly according to the judgment of our noble champion of the truth, the breath of whose life was pious doctrine alone, such as promotes the salvation of the whole world. As for my bodily health, I ought not, perhaps, to dare to mention it, when my subject is a man so doughty in his conquest of the body, even before his removal hence, and who maintained that no powers of the soul should suffer hindrance from this our fetter.(g) So much for my defence. I do not think I need labour it further, in speaking of him to you who know so clearly my affairs. I must now proceed with my eulogy, commending myself to his God, in order that my commendations may not prove an insult to the man, and that I may not lag far behind all others; even though we all equally fall as far short of his due, as those who look upon the heavens or the rays of the Sun.

3. Had I seen him to be proud of his birth, and the rights of birth, or any of those infinitely little objects of those whose eyes are on the ground, we should have had to inspect a new catalogue of the Heroes. What details as to his ancestors might I not have laid under contribution! Nor would even history have had any advantage over me, since I claim this advantage, that his celebrity depends, not upon fiction or legend, but upon actual facts attested by many witnesses. On his father's side Pontus offers to me many details, in no wise inferior to its wonders of old time, of which all history and poesy are full;(d) there are many others concerned with this my native land, of illustrious men of Cappadocia, renowned for its youthful progeny,(a) no less than for its horses. Accordingly we match with his father's family that of his mother. What family owns more numerous, or more illustrious generals and governors, or court officials, or again, men of wealth, and lofty thrones, and public honours, and oratorical renown? If it were permitted me to wish to mention them, I would make nothing of the Pelopidae and Cecropidae, the Alcmaeonids, the Aeacidae, and Heracleidae, and other most noble families: inasmuch as they, in default of public merit in their house, betake themselves to the region of uncertainty, claiming demigods and divinities, merely mythical personages, as the glory of their ancestors, whose most vaunted details are incredible, and those which we can believe are an infamy.

4. But since our subject is a man who has maintained that each man's nobility is to be judged of according to his own worth, and that, as forms and colours, and likewise our most celebrated and most infamous horses, are tested by their own properties, so we too ought not to be depicted in borrowed plumes; after mentioning one or two traits, which, though inherited from his ancestors, he made his own by his life, and which are specially likely to give pleasure to my hearers, I will then proceed to deal with the man himself. Different families and individuals have different points of distinction and interest, great or small, which, like a patrimony of longer or shorter descent, come down to posterity: the distinction of his family on either side was piety, which I now proceed to display.

5. There was a persecution, the most frightful and severe of all; I mean, as you know, the persecution of Maximinus, which, following closely upon those which immediately preceded it, made them all seem gentle, by its excessive audacity, and by its eagerness to win the crown of violence in impiety. It was overcome by many of our champions, who wrestled with it to the death, or well-nigh to the death, with only life enough left in them to survive their victory, and not pass away in the midst of the struggle; remaining to be trainers(b) in virtue, living witnesses, breathing trophies, silent exhortations, among whose numerous ranks were found Basil's paternal ancestors, upon whom, in their practice of every form of piety, that period bestowed many a fair garland. So prepared and determined were they to bear readily all those things on account of which Christ crowns those who have imitated His struggle on our behalf.

6. But since their strife must needs be lawful, and the law of martyrdom alike forbids us voluntarily to go to meet it (in consideration for the persecutors, and for the weak) or to shrink from it if it comes upon us; for the former shows foolhardiness, the latter cowardice; in this respect they paid due honour to the Lawgiver; but what was their device, or rather, to what were they led by the Providence which guided them in all things? They betook themselves to a thicket on the mountains of Pontus, of which there are many deep ones of considerable extent, with very few comrades of their flight, or attendants upon their needs. Let others marvel at the length of time, for their flight was exceedingly prolonged, to about seven years, or a little more, and their mode of life, delicately nurtured as they were, was straitened and unusual, as may be imagined, with the discomfort of its exposure to frost and heat and rain: and the wilderness allowed no fellowship or converse with friends: a great trial to men accustomed to the attendance and honour of a numerous retinue. But I will proceed to speak of what is still greater and more extraordinary: nor will anyone fail to credit it, save those who, in their .feeble and dangerous judgment, think little of persecutions and dangers for Christ's sake.

7. These noble men, suffering from the lapse of time, and feeling a distaste for ordinary food, felt a longing for something more appetising. They did not indeed speak as Israel did,(a) for they were not murmurers(b) like them, in their afflictions in the desert, after the escape from Egypt--that Egypt would have been better for them than the wilderness, in the bountiful supply of its flesh-pots, and other dainties which they had left behind them there, for the brickmaking and the clay seemed nothing to them then in their folly--but in a more pious and faithful manner. For why, said they, is it incredible that the God of wonders, who bountifully fed(g) in the wilderness his homeless and fugitive people, raining bread upon them, and abounding in quails, nourishing them not only with necessaries, but even with luxuries: that He, Who divided the sea,(d) and stayed the sun,(e) and parted the river, with all the other things that He has done; for under such circumstances the mind is wont to recur to history, and sing the praises of God's many wonders: that He, they went on, should feed us champions of piety with dainties to-day? Many animals which have escaped the tables of the rich, have their lairs in these mountains, and many eatable birds fly over our longing heads, any of which can surely be caught at the mere fiat of Thy will! At these words, their quarry lay before them, with food come of its own accord, a complete banquet prepared without effort, stags appearing all at once from some place in the hills. How splendid they were! how fat! how ready for the slaughter! It might almost be imagined that they were annoyed at not having been summoned earlier. Some of them made signs to draw others after them, the rest followed their lead. Who pursued and drove them? No one. What riders? What kind of dogs, what barking, or cry, or young men who had occupied the exits according to the rules of the chase? They were the prisoners of prayer and righteous petition. Who has known such a hunt among men of this, or any day?

8. O what a wonder! They were themselves stewards of the chase; what they would, was caught by the mere will to do so; what was left, they sent away to the thickets, for another meal. The cooks were extemporised, the dinner exquisite, the guests were grateful for this wonderful foretaste of their hopes. And hence they grew more earnest in their struggle, in return for which they had received this blessing. Such is my history. And do thou, my persecutor, in thy admiration for legends, tell of thy huntresses,(a) and Orions, and Actaeons, those ill-fated hunters, and the hind substituted for the maiden,(b) if any such thing rouses thee to emulation, and if we grant that this story is no legend. The sequel of the tale is too disgraceful. For what is the benefit of the exchange, if a maiden is saved to be taught to murder her guests, and learn to requite humanity with inhumanity? Let this one instance, such as it is, chosen out of many, represent the rest, as far as I am concerned. I have not related it to contribute to his reputation: for neither does the sea stand in need of the rivers which flow into it, many and great though they be, nor does the present subject of my praises need any contributions to his fair fame. No! my object is to exhibit the character of his ancestors, and the example before his eyes, which he so far excelled. For if other men find it a great additional advantage to receive somewhat of their honour from their forefathers, it is a greater thing for him to have made such an addition to the original stock that the stream seems to have run uphill.

9. The union of his parents, cemented as it was by a community of virtue, no less than by cohabitation, was notable for many reasons, especially for generosity to the poor, for hospitality, for purity of soul as the result of self-discipline, for the dedication to God of a portion of their property, a matter not as yet so much cared for by most men, as it now has grown to be, in consequence of such previous examples, as have given distinction to it, and for all those other points, which have been published throughout Pontus and Cappadocia, to the satisfaction of many: in my opinion, however, their greatest claim to distinction is the excellence of their children. Legend indeed has its instances of men whose children were many and beautiful, but it is practical experience which has presented to us these parents, whose own character, apart from that of their children, was sufficient for their fair fame, while the character of their children would have made them, even without their

own eminence in virtue, to surpass all men by the excellence of their children. For the attainment of distinction by one or two of their offspring might be ascribed to their nature; but when all are eminent, the honour is clearly due to those who brought them up. This is proved by the blessed roll of priests and virgins, and of those who, when married, have allowed nothing in their union to hinder them from attaining an equal repute, and so have made the distinction between them to consist in the condition, rather than in the mode of their life.

10. Who has not known Basil, our archbishop's father, a great name to everyone, who attained a father's prayer, if anyone, I will not say as no one, ever did? For he surpassed all in virtue, and was only prevented by his son from gaining the first prize. Who has not known Emmelia, whose name was a forecast of what she became, or else whose life was an exemplification of her name? For she had a right to the name which implies gracefulness, and occupied, to speak concisely, the same place among women, as her husband among men. So that, when it was decided that he, in whose honour we are met, should be given to men to submit to the bondage of nature, as anyone of old has been given by God for the common advantage, it was neither fitting that he should be born of other parents, nor that they should possess another son: and so the two things suitably concurred. I have now, in obedience to the Divine law which bids us to pay all honour to parents, bestowed the firstfruits of my praises upon those whom I have commemorated, and proceed to treat of Basil himself, premising this, which I think will seem true to all who knew him, that we only need his own voice to pronounce his eulogium. For he is at once a brilliant subject for praise, and the only one whose powers of speech make him worthy of treating it. Beauty indeed and strength and size, in which I see that most men rejoice, I concede to anyone who will --not that even in these points he was inferior to any of those men of small minds who busy themselves about the body, while he was still young, and had not yet reduced the flesh by austerity--but that I may avoid the fate of unskilful athletes, who waste their strength in vain efforts after minor objects, and so are worsted in the crucial struggle, whose results are victory and the distinction of the crown. The praise, then, which I shall claim for him is based upon grounds which no one, I think, will consider superfluous, or beyond the scope of my oration.

11. I take it as admitted by men of sense, that the first of our advantages is education; and not only this our more noble form of it, which disregards rhetorical ornaments and glory, and holds to salvation, and beauty in the objects of our contemplation: but even that external culture which many Christians ill-judgingly abhor, as treacherous and dangerous, and keeping us afar from God. For as we ought not to neglect the heavens, and earth, and air, and all such things, because some have wrongly seized upon them, and honour God's works instead of God: but to reap what advantage we can from them for our life and enjoyment, while we avoid their dangers; not raising creation, as foolish men do, in revolt against the Creator, but from the works of nature apprehending the Worker,(a) and, as the divine apostle says, bringing into captivity every thought to Christ:(b) and again, as we know that neither fire, nor food, nor iron, nor any other of the elements, is of itself most useful, or most harmful, except according to the will of those who use it; and as we have compounded healthful drugs from certain of the reptiles; so from secular literature we have received principles of enquiry and speculation, while we have rejected their idolatry, terror, and pit of destruction. Nay, even these have aided us in our religion, by our perception of the contrast between what is worse and what is better, and by gaining strength for our doctrine from the weakness of theirs. We must not then dishonour education, because some men are pleased to do so, but rather suppose such men to be boorish and uneducated, desiring all men to be as they themselves are, in order to hide themselves in the general, and escape the detection of their want of culture. But come now, and, after this sketch of our subject and these admissions, let us contemplate the life of Basil.

12. In his earliest years he was swathed and fashioned, in that best and purest fashioning which the Divine David speaks of as proceeding day by day,(a) in contrast with that of the night, under his great father, acknowledged in those days by Pontus, as its common teacher of virtue. Under him then, as life and reason grew and rose together, our illustrious friend was educated: not boasting of a Thessalian mountain cave, as the workshop of his virtue, nor of some braggart Centaur,(b) the tutor of the heroes of his day: nor was he taught under such tuition to shoot hares, and run down fawns, or hunt stags, or excel in war, or in breaking colts, using the same person as teacher and horse at once; nor nourished on the fabulous marrows of stags and lions, but he was trained in general education, and practised in the worship of God, and, to speak concisely, led on by elementary instructions to his future perfection. For those who are successful in life or in letters only, while deficient in the other, seem to me to differ in nothing from one-eyed men, whose loss is great, but their deformity greater, both in their own eyes, and in those of others. While those who attain eminence in both alike, and are ambidextrous, both possess perfection, and pass their life with the blessedness of heaven. This is what befell him, who had at home a model of virtue in well-doing, the very sight of which made him excellent from the first. As we see foals and calves skipping beside their mothers from their birth, so he too, running close beside his father in foal-like wantonness, without being left far behind in his lofty impulses toward virtue, or, if you will, sketching out and showing traces of the future beauty of his virtue, and drawing the outlines of perfection before the time of perfection arrived.

13. When sufficiently trained at home, as he ought to fall short in no form of excellence, and not be surpassed by the busy bee, which gathers what is most useful from every flower, he set out for the city of Caesarea,(a) to take his place in the schools there, I mean this illustrious city of ours, for it was the guide and mistress of my studies, the metropolis of letters, no less than of the cities which she excels and reigns over: and if any one were to deprive her of her literary power, he would rob her of her fairest and special distinction. Other cities take pride in other ornaments, of ancient or of recent date, that they may have something to be described or to be seen. Letters form our distinction here, and are our badge, as if upon the field of arms or on the stage. His subsequent life let those detail who trained him, or enjoyed his training, as to what he was to his masters, what he was to his classmates, equalling the former, surpassing the latter in every form of culture, what renown he won in a short time from all, both of the common people, and of the leaders of the state; by showing both a culture beyond his years, and a steadfastness of character beyond his culture. An orator among orators, even before the chair of the rhetoricians,(b) a philosopher among philosophers, even before the doctrines of philosophers: highest of all a priest among Christians even before the priesthood. So much deference was paid to him in every respect by all. Eloquence was his by-work, from which he culled enough to make it an assistance to him in Christian philosophy, since power of this kind is needed to set forth the objects of our contemplation. For a mind which cannot express itself is like the motion of a man in a lethargy. His pursuit was philosophy, and breaking from the world, and fellowship with God, by concerning himself, amid things below, with things above, and winning, where all is unstable and fluctuating, the things which are stable and remain.

14. Thence to Byzantium, the imperial city of the East, for it was distinguished by the eminence of its rhetorical and philosophic teachers, whose most valuable lessons he soon assimilated by the quickness and force of his powers: thence he was sent by God, and by his generous craving for culture, to Athens the home of letters. Athens, which has been to me, if to any one, a city truly of gold, and the patroness of all that is good. For it brought me to know Basil more perfectly, though he had not been unknown to me before; and in my pursuit of letters, I attained to happiness; and in another fashion had the same experience as Saul,(a) who, seeking his father's asses, found a kingdom, and gained incidentally what was of more importance than the object which he had in view. Hitherto my course has been clear, leading me in my encomiums along a level and easy, in fact, a king's highway: henceforth I know not how to speak or whither to turn: for my task is becoming arduous. For here I am anxious, and seize this opportunity to add from my own experience somewhat to my speech, and to dwell a little upon the recital of the causes and circumstances which originated our friendship, or to speak more strictly, our unity of life and nature. For as our eyes are not ready to turn from attractive objects, and, if we violently tear them away, are wont to return to them again; so do we linger in our description of what is most sweet to us. I am afraid of the difficulty of the undertaking. I will try, however, to use all possible moderation. And if I am at all overpowered by my regret, pardon this most righteous of all feelings, the absence of which would be a great loss, in the eyes of men of feeling.

15. We were contained by Athens, like two branches of some river-stream, for after leaving the common fountain of our fatherland, we had been separated in our varying pursuit of culture, and were now again united by the impulsion of God no less than by our own agreement. I preceded him by a little, but he soon followed me, to be welcomed with great and brilliant hope. For he was versed in many languages, before his arrival, and it was a great thing for either of us to outstrip the other in the attainment of some object of our study. And I may well add, as a seasoning to any speech, a short narrative, which will be a reminder to those who know it, a source of information to those who do not. Most of the young men at Athens in their folly are mad after rhetorical skill-- not only those who are ignobly born and unknown, but even the noble and illustrious, in the general mass of young men difficult to keep under control. They are just like men devoted to horses and exhibitions, as we see, at the horse-races; they leap,(b) they shout, raise clouds of dust, they drive in their seats, they beat the air, (instead of the horses) with their fingers as whips, they yoke and unyoke the horses, though they are none of theirs: they readily exchange with one another drivers, horses, positions, leaders: and who are they who do this? Often poor and needy fellows, without the means of support for a single day. This is just how the students feel in regard to their own tutors, and their rivals, in their eagerness to increase their own numbers and thereby enrich them. The matter is absolutely absurd and silly. Cities, roads, harbours, mountain tops, coastlines, are seized upon--in short, every part of Attica, or of the rest of Greece, with most of the inhabitants; for even these they have divided between the rival parties.

16. Whenever any newcomer arrives, and falls into the hands of those who seize upon him, either by force or willingly, they observe this Attic law, of combined jest and earnest. He is first conducted to the house of one of those who were the first to receive him, or of his friends, or kinsmen, or countrymen, or of those who are eminent in debating power, and purveyors of arguments, and therefore especially honoured among them; and their reward consists in the gain of adherents. He is next subjected to the raillery of any one who will, with the intention I suppose, of checking the conceit of the newcomers, and reducing them to subjection at once. The raillery is of a more insolent or argumentative kind, according to the boorishness or refinement of the railer: and the performance, which seems very fearful and brutal to those who do not know it, is to those who have experienced it very pleasant and humane: for its threats are feigned rather than real. Next, he is conducted in procession through the market place to the bath. The procession is formed by those who are charged with it in the young man's honour, who arrange themselves in two ranks separated by an interval, and precede him to the bath. But when they have approached it, they shout and leap wildly, as if possessed, shouting that they must not advance, but stay, since the bath will not admit them; and at the same time frighten the youth by furiously knocking at the doors: then allowing him to enter, they now present him with his freedom, and receive him after the bath as an equal, and one of themselves. This they consider the most pleasant part of the ceremony, as being a speedy exchange and relief from annoyances. On this occasion I not only refused to put to shame my friend the great Basil, out of respect for the gravity of his character, and the ripeness of his reasoning powers, but also persuaded all the rest of the students to treat him likewise, who happened not to know him. For he was from the first respected by most of them, his reputation having preceded him. The result was that he was the only one to escape the general rule, and be accorded a greater honour than belongs to a freshman's position.

17. This was the prelude of our friendship. This was the kindling spark of our union: thus we felt the wound of mutual love. Then something of this kind happened, for I think it right not to omit even this. I find the Armenians to be not a simple race, but very crafty and cunning. At this time some of his special comrades and friends, who had been intimate with him even in the early days of his father's instruction, for they were members of his school, came up to him under the guise of friendship, but with envious, and not kindly intent, and put to him questions of a disputations rather than rational kind, trying to overwhelm him at the first onset, having known his original natural endowments, and unable to brook the honour he had then received. For they thought it a strange thing that they who had put on their gowns, and been exercised in shouting, should not get the better of one who was a stranger and a novice. I also, in my vain love for Athens, and trusting to their professions without perceiving their envy, when they were giving way, and turning their backs, since I was indignant that in their persons the reputation of Athens should be destroyed, and so speedily put to shame, supported the young men, and restored the argument; and by the aid of my additional weight, for in such cases a small addition makes all the difference, and, as the poet says, "made equal their heads in the fray."(a) But, when I perceived the secret motive of the dispute, which could no longer be kept under, and was at last clearly exposed, I at once drew back, and retired from their ranks, to range myself on his side, and made the victory decisive. He was at once delighted at what had happened, for his sagacity was remarkable, and being filled with zeal, to describe him fully in Homer's language, he pursued in confusion(b) with argument those valiant youths, and, smiting them with syllogisms, only ceased when they were utterly routed, and he had distinctly won the hon-ours due to his power. Thus was kindled again, no longer a spark, but a manifest and conspicuous blaze of friendship.

18. Their efforts having thus proved fruitless, while they severely blamed their own rashness, they cherished such annoyance against me that it broke out into open hostility, and a charge of treachery, not only to them, but to Athens herself: inasmuch as they had been confuted and put to shame at the first onset, by a single student, who had not even had time to gain confidence. He moreover, according to that human feeling, which makes us, when we have all at once attained to the high hopes which we have cherished, look upon their results as inferior to our expectation, he, I say, was displeased and annoyed, and could take no delight in his arrival. He was seeking for what he had expected, and called Athens an empty happiness. I however tried to remove his annoyance, both by argumentative encounter, and by the enchantments of reasoning; alleging, as is true, that the disposition of a man cannot at once be detected, without a long time and more constant association, and that culture likewise is not made known to those who make trial of her, after a few efforts and in a short time. In this way I restored his cheerfulness, and by this mutual experience, he was the more closely united to me.

19. And when, as time went on, we acknowledged our mutual affection, and that philosophy(a) was our aim, we were all in all to one another, housemates, messmates, intimates, with one object in life, or an affection for each other ever growing warmer and stronger. Love for bodily attractions, since its objects are fleeting, is as fleeting as the flowers of spring. For the flame cannot survive, when the fuel is exhausted, and departs along with that which kindles it, nor does desire abide, when its incentive wastes away. But love which is godly and under restraint, since its object is stable, not only is more lasting, but, the fuller its vision of beauty grows, the more closely does it bind to itself and to one another the hearts of those whose love has one and the same object. This is the law of our superhuman love. I feel that I am being unduly borne away, and I know not how to enter upon this point, yet I cannot restrain myself from describing it. For if I have omitted anything, it seems, immediately afterwards, of pressing importance, and of more consequence than what I had preferred to mention. And if any one would carry me tyrannically forward, I become like the polyps, which when they are being dragged from their holes, cling with their suckers to the rocks, and cannot be detached, until the last of these has had exerted upon it its necessary share of force. If then you give me leave, I have my request, if not I must take it from myself.

20. Such were our feelings for each other, when we had thus supported, us Pindar(a) has it, our "well-built chamber with pillars of gold," as we advanced under the united influences of God's grace and our own affection. Oh! how can I mention these things without tears.

We were impelled by equal hopes, in a pursuit especially obnoxious to envy, that of letters. Yet envy we knew not, and emulation was of service to us. We struggled, not each to gain the first place for himself, but to yield it to the other; for we made each other's reputation to be our own. We seemed to have one soul, inhabiting two bodies. And if we must not believe those whose doctrine is "All things(b) are in all;" yet in our case it was worthy of belief, so did we live in and with each other. The sole business of both of us was virtue, and living for the hopes to come, having retired from this world, before our actual departure hence. With a view to this, were directed all our life and actions, under the guidance of the commandment, as we sharpened upon each other our weapons of virtue; and if this is not a great thing for me to say, being a rule and standard to each other, for the distinction between what was right and what was not. Our associates were not the most dissolute, but the most sober of our comrades; not the most pugnacious, but the most peaceable, whose intimacy was most profitable: knowing that it is more easy to be tainted with vice, than to impart virtue; just as we can more readily be infected with a disease, than bestow health. Our most cherished studies were not the most pleasant, but the most excellent; this being one means of forming young minds in a virtuous or vicious mould.

21. Two ways were known to us, the first of greater value, the second of smaller consequence: the one leading to our sacred buildings and the teachers there, the other to secular instructors. All others we left to those who would pursue them--to feasts, theatres, meetings, banquets. For nothing is in my opinion of value, save that which leads to virtue and to the improvement of its devotees. Different men have different names, derived from their fathers, their families, their pursuits, their exploits: we had but one great business and name--to be and to be called Christians of which we thought more than Gyges(a) of the turning of his ring, if this is not a legend, on which depended his Lydian sovereignty: or than Midas(b) did of the gold through which he perished, in answer to his prayer that all he had might turn to gold--another Phrygian legend. For why should I speak of the arrow of the Hyperborean Abaris,(g) or of the Argive Pegasas,(d) to whom flight through the air was not of such consequence as was to us our rising to God, through the help of, and with each other? Hurtful as Athens was to others in spiritual things, and this is of no slight consequence to the pious, for the city is richer in those evil riches--idols--than the rest of Greece, and it is hard to avoid being carried along with their devotees and adherents, yet we, our minds being closed up and fortified against this, suffered no injury. On the contrary, strange as it may seem, we were thus the more confirmed in the faith, from our perception of their trickery and unreality, which led us to despise these divinities in the very home of their worship. And if there is, or is believed to be, a river(e) flowing with fresh water through the sea, or an animal(z) which can dance in fire, the consumer of all things, such were we among all our comrades.

22. And, best of all, we were surrounded by a far from ignoble band, under his instruction and guidance, and delighting in the same objects, as we ran on foot beside that Lydian car,(h) his own course and disposition: and so we became famous, not only among our own teachers and comrades, but even throughout Greece, and especially in the eyes of its most distinguished men. We even passed beyond its boundaries, as was made clear by the evidence of many. For our instructors were known to all who knew Athens, and all who knew them, knew us, as the subject of conversation, being actually looked upon, or heard of by report, as an illustrious pair. Orestes and Pylades(th) were in their eyes nothing to us, or the sons of Molione,(a) the wonders of the Homeric scroll, celebrated for their union in misfortune, and their splendid driving, as they shared in reins and whip alike. But I have been unawares betrayed into praising myself, in a manner I would not have allowed in another. And it is no wonder that I gained here in some advantage from his friendship, and that, as in life he aided me in virtue, so since his departure he has contributed to my renown. But I must return to my proper course.

23. Who possessed such a degree of the prudence of old age, even before his hair was gray? Since it is by this that Solomon defines old age.(b) Who was so respectful to both old and young, not only of our contempotaries, but even of those who long preceded him? Who, owing to his character, was less in need of education? Yet who, even with his character, was so imbued with learning? What branch of learning did he not traverse; and that with unexampled success, passing through all, as no one else passed through any one of them: and attaining such eminence in each, as if it had been his sole study? The two great sources of power in the arts and sciences, ability and application, were in him equally combined. For, because of the pains he took, he had but little need of natural quickness, and his natural quickness made it unnecessary for him to take pains; and such was the cooperation and unity of both, that it was hard to see for which of the two he was more remarkable. Who had such power in Rhetoric, which breathes(g) with the might of fire, different as his disposition was from that of rhetoricians? Who in Grammar, which perfects our tongues in Greek and compiles history, and presides over metres and legislates for poems? Who in Philosophy, that really lofty and high reaching science, whether practical and speculative, or in that part of it whose oppositions and struggles are concerned with logical demonstrations; which is called Dialectic, and in which it was more difficult to elude his verbal toils, if need required, than to escape from the Labyrinths?(d) Of Astronomy, Geometry, and numerical proportion he had such a grasp, that he could not be baffled by those who are clever in such sciences: excessive application to them he despised, as useless to those whose desire is godliness: so that it is possible to admire what he chose more than what he neglected, or what he neglected more than what he chose. Medicine, the result of philosophy and laboriousness, was rendered necessary for him by his physical delicacy, and his care of the sick. From these beginnings he attained to a mastery of the art, not only in its empirical and practical branches, but also in its theory and principles. But what are these, illustrious though they be, compared with the moral discipline of the man? To those who have had experience of him, Minos and Rhadamanthus(a) were mere trifles, whom the Greeks thought worthy of the meadows of Asphodel and the Elysian plains, which are their representations of our Paradise, derived from those books of Moses which are also ours, for though their terms are different, this is what they refer to under other names.

24. Such was the case, and his galleon was laden with all the learning attainable by the nature of man; for beyond Cadiz(b) there is no passage. There was left no other need but that of rising to a more perfect life, and grasping those hopes upon which we were agreed. The day of our departure was at hand, with its attendant speeches of farewell, and of escort, its invitations to return, its lamentations, embraces and tears. For there is nothing so painful to any one, as is separation from Athens and one another, to those who have been comrades there. On that occasion was seen a piteous spectacle, worthy of record. Around us were grouped our fellow students and classmates and some of our teachers, protesting amid entreaties, violence, and persuasion, that, whatever happened, they would not let us go; saying and doing everything that men in distress could do. And here I will bring an accusation against myself, and also, daring though it be, against that divine and irreproachable soul. For he, by detailing the reasons of his anxiety to return home, was able to prevail over their desire to retain him, and they were compelled, though with reluctance, to agree to his departure. But I was left behind at Athens, partly, to say the truth, because I had been prevailed on--partly because he had betrayed me, having been persuaded to forsake and hand over to his captors one who refused to forsake him. A thing incredible, before it happened. For it was like cutting one body into two, to the destruction of either part, or the severance of two bullocks who have shared the same manger and the same yoke, amid pitiable bellowings after one another in protest against the separation. However, my loss was not of long duration, for I could not long bear to be seen in piteous plight, nor to have to account to every one for our separation: so, after a brief stay at Athens, my longing desire made me, like the horse in Homer, to burst the bonds of those who restrained me, and prancing o'er the plains, rush to my mate.

25. Upon our return, after a slight indulgence to the world and the stage, sufficient to gratify the general desire, not from any inclination to theatrical display, we soon became independent, and, after being promoted from the rank of beardless boys to that of men, made bold advances along the road of philosophy, for though no longer together, since envy would not allow this, we were united by our eager desire. The city of Caesarea took possession of him, as a second founder and patron, but in course of time he was occasionally absent, as a matter of necessity due to our separation, and with a view to our determined course of philosophy. Dutiful attendance on my aged parents, and a succession of misfortunes kept me apart from him, perhaps without right or justice, but so it was. And to this cause I am inclined to ascribe all the inconsistency and difficulty which have befallen my life, and the hindrances in the way of philosophy, which have been unworthy of my desire and purpose. But as for my fate, let it lead whither God pleases, only may its course be the better for his intercessions. As regards himself, the manifold love of God toward man,(a) and His providential care for our race did, after shewing forth his merits under many intervening circumstances with ever greater brilliancy, set him up as a conspicuous and celebrated light for the Church, by advancing him to the holy thrones of the priesthood, to blaze forth, through the single city of Caesarea, to the whole world. And in what manner? Not by precipitate advancement, nor by at once cleansing and making him wise, as is the wont of many present candidates for preferment: but bestowing upon him the honour in the due order of spiritual advancement.

26. For I do not praise the disorder and irregularity which sometimes exist among us, even in those who preside over the sanctuary. I do not venture, nor is it just, to accuse them all. I approve the nautical custom, which first gives the oar to the future steersman, and afterward leads him to the stern, and entrusts him with the command, and seats him at the helm, only after a long course of striking the sea and observing the winds. As is the case again in military affairs: private, captain, general. This order is the best and most advantageous for their subordinates. And if it were so in our case, it would be of great service. But, as it is, there is a danger of the holiest of all offices being the most ridiculous among us. For promotion depends not upon virtue, but upon villany; and the sacred thrones fall not to the most Worthy, but to the most powerful. Samuel, the seer into futurity, is among the prophets: but Saul, the rejected one, is also there. Rehoboam, the son of Solomon, is among the kings, but so also is Jeroboam, the slave and apostate. And there is not a physician, or a painter who has not first studied the nature of diseases, or mixed many colours, or practised drawing: but a prelate is easily found, without laborious training, with a reputation of recent date, being sown and springing up in a moment, as the legend(a) of the giants goes. We manufacture those who are holy in a day, and bid those to be wise, who have had no instruction, and have contributed nothing before to their dignity, except the will. So one man is content with an inferior position, and abides in his low estate, who is worthy of a lofty one, and has meditated much on the inspired words, and has reduced the flesh by many laws into subjection to the spirit: while the other haughtily takes precedence, and raises his eyebrow over his betters, and does not tremble at his position, nor is he appalled at the sight, seeing the disciplined man beneath him; and wrongly supposes himself to be his superior in wisdom as well as in rank, having lost his senses under the influence of his position.

27. Not so our great and illustrious Basil. In this grace, as in all others, he was a public example. For he first read to the people the sacred books, while already able to expound them, nor did he deem himself worthy of this rank(b) in the sanctuary, and thus proceeded to praise the Lord in the seat of the Presbyters,(g) and next in that of the Bishops, attaining the office neither by stealth nor by violence, instead of seeking for the honour, being sought for by it, and receiving it not as a human favour, but as from God and divine. The account of his bishopric must be deferred: over his subordinate ministry let us linger a while, for indeed it had almost escaped me, in the midst of my discourse.

28. There arose a disagreement between him and his predecessor(a) in the rule over this Church: its source and character it is best to pass over in silence, yet it arose. He was a man in other respects far from ignoble, and admirable for his piety, as was proved by the persecution of that time, and the opposition to him, yet his feeling against Basil was one to which men are liable. For Momus seizes not only upon the common herd, but on the best of men, so that it belongs to God alone to be utterly uninfluenced by and proof against such feelings. All the more eminent and wise portion of the Church was roused against him, if those are wiser than the majority who have separated themselves from the world and consecrated their life to God. I mean the Nazarites(b) of our day, and those who devote themselves to such pursuits. They were annoyed that their chief(g) should be neglected, insulted, and rejected, and they ventured upon a most dangerous proceeding. They determined to revolt and break off from the body of the Church, which admits of no faction, severing along with themselves no small fraction of the people, both of the lower ranks, and of those of position. This was most easy, owing to three very strong reasons. In the first place, the man was held in repute, beyond any other, I think, of the philosophers of our time, and able, if he wished, to inspire with courage the conspirators. Next, his opponent(d) was suspected by the city, in consequence of the tumult which accompanied his institution, of having obtained his preferment in an arbitrary manner, not according to the laws and canons. Also there were present some of the bishops(e) of the West, drawing to themselves all the orthodox members of the Church.

29. What then did our noble friend, the disciple of the Peaceable One? It was not his habit to resist his traducers or partisans, nor was it his part to fight, or rend the body of the Church, which was from other reasons the subject of attack, and hardly bestead, from the great power of the heretics. With my advice and earnest encouragement on the point, he set out from the place with me into Pontus, and presided over the abodes of contemplation there. He himself too founded one(a) worthy of mention, as he welcomed the desert together with Elijah and John,(b) those professors of austerity; thinking this to be more profitable for him than to form any design in reference to the present juncture unworthy of his philosophy, and to ruin in a time of storm the straight course which he was making, where the surges of disputation were lulled to a calm. Yet wonderfully philosophic though his retirement was, we shall find his return still more wonderful. For thus it was.

30. While we were thus engaged, there suddenly arose a cloud full of hail, with destructive roar, overwhelming every Church upon which it burst and seized: an Emperor,(g) most fond of gold and most hostile to Christ, infected with these two most serious diseases, insatiate avarice and blasphemy; a persecutor in succession to the persecutor, and, in succession to the apostate, not indeed an apostate, though no better to Christians, or rather, to the more devout and pure party of Christians, who worship the Trinity, which I call the only true devotion and saving doctrine. For we do not measure out the Godhead into portions, nor banish from Itself by unnatural estrangements the one and unapproachable Nature; nor cure one evil by another, destroying the godless confusion of Sabellius by a more impious severance and division; which was the error of Arius, whose name declares his madness,(d) the disturber and destroyer of a great part of the Church. For he did not honour the Father, by dishonouring His offspring with his unequal degrees Of Godhead. But we recognize one glory(e) of the Father, the equality of the Only-begotten; and one glory of the Son, that of the Spirit. And we hold that, to subordinate any of the Three, is to destroy the whole. For we worship and acknowledge Them as Three in their properties,(z) but One in their Godhead. He however had no such idea, being unable to look up, but being debased by those who led him, he dared to debase along with himself even the Nature of the Godhead, and became a wicked creature reducing Majesty to bondage, and aligning with creation the uncreated and timeless Nature.

31. Such was his mind, and with such impiety he took the field against us. For we must consider it to be nothing else than a barbaric inroad which, instead of destroying walls, cities and houses, and other things of little worth, made with hands and capable of restoration, spent its ravages upon men's souls. A worthy army joined in his assault, the evil rulers of the Churches, the bitter governors of his world-wide Empire. Some of the Churches they now held, some they were assaulting, others they' hoped to gain by the already exercised influence of the Emperor, and the violence which he threatened. But in their purpose of perverting our own, their confidence was specially based on the smallness of mind of those whom I have mentioned, the inexperience of our prelate, and the infirmities which prevailed among us. The struggle would be fierce: the zeal of numerous troops was far from ignoble, but their array was weak, from the want of a leader and strategist to contend for them with the might of the Word and of the Spirit. What then did this noble and magnanimous and truly Christ-loving soul? No need of many words to urge his presence and aid. At once when he saw me on my mission, for the struggle on behalf of the faith was common to us both, he yielded to my entreaty; and decided by a most excellent distinction, based on spiritual reasons, that the time for punctiliousness (if indeed we may give way to such feelings at all) is a time of security, but that forbearance is required in the hour of necessity. He immediately returned with me from Pontus, and as a zealous volunteer took his place in the fight for the endangered truth, and devoted himself to the service of his mother, the Church.

32. Did then his actual efforts fall short of his preliminary zeal? Were they directed by courage, but not by prudence, or by skill, while he shrank from danger? Or, in spite of their unexampled perfection on all these points, was there left in him some trace of irritation? Far from it. He was at once completely reconciled, and took part in every plan and effort. He removed all the thorns and stumbling blocks which were in our way, upon which the enemy relied in their attack upon us. He took hold of one, grasped another, thrust away a third. He became to some a stout wall and rampart,(a) to others an axe breaking the rock in pieces,(b) or a fire among the thorns,(g) as the divine Scripture says, easily destroying those fagots who were insulting the Godhead. And if his Barnabas, who speaks and records these things, was of service to Paul in the struggle, it is to Paul that thanks are due, for choosing and making him his comrade in the strife.

33. Thus the enemy failed, and, base men as they were, for the first time were then basely put to shame and worsted, learning not to be ready to despise the Cappadocians, of all men in the world, whose special qualities are firmness in the faith, and loyal devotion to the Trinity; to Whom is due their unity and strength, and from Whom they receive an even greater and stronger assistance than they are able to give. Basil's next business and purpose was to conciliate the prelate, to allay suspicion, to persuade all men that the irritation which had been felt was due to the temptation and effort of the Evil one, in his envy of virtuous concord: carefully complying with the laws of obedience and spiritual order. Accordingly he visited him, with instruction and advice. While obedient to his wishes, he was everything to him, a good counsellor, a skilful assistant, an expounder of the Divine Will, a guide of conduct, a staff for his old age, a support of the faith, most trusty of those within, most practical of those without, in a word, as much inclined to goodwill, as he had been thought to hostility. And so the power of the Church came into his hands almost, if not quite, to an equal degree with the occupant of the see. For in return for his good-will, he was requited with authority. And their harmony and combination of power was wonderful. The one was the leader of the people, the other of their leader, like a lion-keeper, skilfully soothing the possessor of power. For, having been recently installed in the see, and still somewhat under the influence of the world, and not yet furnished with the things of the Spirit, in the midst of the eddying tide of enemies assaulting the Church, he was in need of some one to take him by the hand and support him. Accordingly he accepted the alliance, and imagined himself the conqueror of one who had conquered him.

34. Of his care for and protection of the Church, there are many other tokens; his boldness towards the governors and other most powerful men in the city: the decisions of disputes, accepted without hesitation, and made effective by his simple word, his inclination being held to be decisive: his support of the needy, most of them in spiritual, not a few also in physical distress: for this also often influences the soul and reduces it to subjection by its kindness; the support of the poor, the entertainment of strangers, the care of maidens; legislation(a) written and unwritten for the monastic life: arrangements of prayers,(b) adornments of the sanctuary, and other ways in which the true man of God, working for God, would benefit the people: one being especially important and noteworthy. There was a famine, the most severe one ever recorded. The city was in distress, and there was no source of assistance, or relief for the calamity. For maritime cities are able to bear such times of need without difficulty, by an exchange of their own products for what is imported: but an inland city like ours can neither turn its superfluity to profit, nor supply its need, by either disposing of what we have, or importing what we have not: but the hardest part of all such distress is, the insensibility and insatiability of those who possess supplies. For they watch their opportunities, and turn the distress to profit, and thrive upon misfortune: heeding not that he who shows mercy to the poor, lendeth to the Lord,(g) nor that he that withholdeth corn, the people shall curse him:(d) nor any other of the promises to the philanthropic, and threats against the inhuman. But they are too insatiate, in their ill-judged policy; for while they shut up their bowels against their fellows, they shut up those of God against themselves, forgetting that their need of Him is greater than others' need of them. Such are the buyers and sellers of corn, who neither respect their fellows, nor are thankful to God, from Whom comes what they have, while others are straitened.

35. He indeed could neither rain bread from heaven by prayer,(e) to nourish an escaped people in the wilderness,(z) nor supply fountains of food without cost from the depth of vessels which are filled by being emptied,(h) and so, by an amazing return for her hospitality, support one who supported him; nor feed thousands of men with five loaves whose very fragments were a further supply for many tables.(a) These were the works of Moses and Elijah, and my God, from Whom they too derived their power. Perhaps also they were characteristic of their time and its circumstances: since signs are for unbelievers not for those who believe.(b) But he did devise and execute with the same faith things which correspond to them, and tend in the same direction. For by his word and advice he opened the stores of those who possessed them, and so, according to the Scripture dealt food to the hungry,(g) and satisfied the poor with bread,(d) and fed them in the time of dearth,(e) and filled the hungry souls with good things.(z) And in what way? for this is no slight addition to his praise. He gathered together the victims of the famine with some who were but slightly recovering from it, men and women, infants, old men, every age which was in distress, and obtaining contributions of all sorts of food which can relieve famine, set before them basins of soup and such meat as was found preserved among us, on which the poor live. Then, imitating the ministry of Christ, Who, girded with a towel, did not disdain to wash the disciples' feet, using for this purpose the aid of his own servants, and also of his fellow servants, he attended to the bodies and souls of those who needed it, combining personal respect with the supply of their necessity, and so giving them a double relief.

36. Such was our young furnisher of corn, and second Joseph: though of him we can say somewhat more. For the one made a gain from the famine, and bought up Egypt(h) in his philanthropy, by managing the time of plenty with a view to the time of famine, turning to account the dreams of others for that purpose. But the other's services were gratuitous, and his succour of the famine gained no profit, having only one object, to win kindly feelings by kindly treatment, and to gain by his rations of corn the heavenly blessings. Further he provided the nourishment of the Word, and that more perfect bounty and distribution, which is really heavenly and from on high--if the word be that bread of angels,(th) wherewith souls are fed and given to drink, who are a hungered for God,(i) and seek for a food which does not pass away or fail, but abides forever. This food he, who was the poorest and most needy man whom I have known, supplied in rich abundance to the relief not of a famine of bread, nor of a thirst for water, but a longing for that Word(a) which is really lifegiving and nourishing, and causes to grow to spiritual manhood him who is duly fed thereon.

37. After these and similar actions--why need I stay to mention them all?--when the prelate whose name(b) betokened his godliness had passed away, having sweetly breathed his last in Basil's arms, he was raised to the lofty throne of a Bishop, not without difficulty or without the envious struggles of the prelates of his native land, on whose side were found the greatest scoundrels of the city. But the Holy Spirit must needs win the day--and indeed the victory was decisive. For He brought from a distance, to anoint him, men(g) illustrious and zealous for godliness, and with them the new Abraham, our Patriarch, I mean my father, in regard to whom an extraordinary thing happened. For, failing as he was from the number of his years, and worn away almost to his last breath by disease, he ventured on the journey to give assistance by his vote, relying on the aid of the Spirit. In brief, he was placed in his litter, as a corpse is laid in its tomb, to return in the freshness and strength of youth, with head erect, having been strengthened by the imposition of hands and unction, and, it is not too much to say by the head of him who was anointed. This must be added to the instances of old time, which prove that labour bestows health, zealous purpose raises the dead, and old age leaps up when anointed by the Spirit.

38. Having thus been deemed worthy of the office of prelate, as it is seemly that men should who have lived such a life, and won such favour and consideration, he did not disgrace, by his subsequent conduct, either his own philosophy, or the hopes of those who had trusted him. But he ever so far surpassed himself as he has been shown hitherto to have surpassed others, his ideas on this point being most excellent and philosophic. For he held that, while it is virtuous in a private individual to avoid vice, and be to some extent good, it is a vice in a chief and ruler, especially in such an office, to fail to surpass by far the majority of men, and by constant progress to make his virtue correspond to his dignity and throne: for it is difficult for one in high position to attain the mean, and by his eminence in virtue raise up his people to the golden mean. Or rather to treat this question more satisfactorily, I think that the result is the same as I see in the case of our Saviour, and of every specially wise man, I fancy, when He was with us in that form which surpassed us and yet is ours. For He also, the gospel says, increased in wisdom and favour, as well as in stature,(a) not that these qualities in Him were capable of growth: for how could that which was perfect from the first become more perfect, but that they were gradually disclosed and displayed? So I think that the virtue of Basil, without being itself increased, obtained at this time a wider exercise, since his power provided him with more abundant material.

39. He first of all made it plain that his office had been bestowed upon him, not by human favour, but by the gift of God. This will also be shown by my conduct. For in what philosophic research did he not, about that time, join with me? So every one thought that I should run to meet him after what had happened, and show my delight at it (as would, perhaps, have been the case with any one else) and claim a share in his authority, rather than rule beside him, according to the inferences they drew from our friendship. But, in my exceeding anxiety to avoid the annoyance and jealousy of the time, and specially since his position was still a painful and troubled one, I remained at home, and forcibly restrained my eager desire, while, though he blamed me, Basil accepted my excuse. And when, on my subsequent arrival, I refused, for the same reason the honour of this chair, and a dignified position(b) among the Presbyters, he kindly refrained from blaming, nay he praised me, preferring to be charged with pride by a small clique, in their ignorance of our policy, rather than do anything contrary to reason and his own resolutions. And indeed, how could a man have better shown his soul to be superior to all fawning and flattery, and his single object to be the law of right, than by thus treating me, whom he acknowledged as among the first of his friends and associates?

40. His next task was to appease, and allay by magnanimous treatment, the opposition to himself: and that without any trace of flattery or servility, but in a most chivalrous and magnanimous way; with a view, not merely to present exigencies, but also to the fostering of future obedience. For, seeing that, while tenderness leads to laxity and slackness, severity gives rise to stubbornness and self-will, he was able to avoid the dangers of each course by a combination of both, blending his correction with consideration, and gentleness with firmness, influencing men in most cases principally by his conduct rather than by argument: not enslaving them by art, but winning them by good nature, and attracting them by the sparing use, rather than by the constant exercise, of his power. And, most important of all, they were brought to recognize the superiority of his intellect and the inaccessibility of his virtue, to consider their only safety to consist in being on his side and under his command, their sole danger to be in opposition to him, and to think that to differ from him involved estrangement from God. Thus they willingly yielded and surrendered, submitting themselves, as if in a thunder-clap, and hastening to anticipate each other with their excuses, and exchange the intensity of their hostility for an equal intensity of goodwill, and advance in virtue, which they found to be the one really effective defence. The few exceptions to this conduct were passed by and neglected, because their ill-nature was incurable, and they expended their powers in wearing out themselves, as rust consumes itself together with the iron on which it feeds.

41. Affairs at home being now settled to his mind, in a way that faithless men who did not know him would have thought impossible, his designs became greater and took a loftier range. For, while all others had their eyes on the ground before them, and directed attention to their own immediate concerns, and, if these were safe, troubled themselves no further, being incapable of any great and chivalrous design or undertaking; he, moderate as he was in all other respects, could not be moderate in this, but with head erect, casting his mental eye about him, took in the whole world over which the word of salvation has made its way. And when he saw the great heritage of God, purchased by His own words and laws and sufferings, the holy nation, the royal priesthood,(a) in such evil plight that it was torn asunder into ten thousand opinions and errors: and the vine brought out of Egypt and transplanted,(b) the Egypt of impious and dark ignorance, which had grown to such beauty and boundless size that the whole earth was covered with the shadow of it, while it overtopped mountains and cedars, now being ravaged by that wicked wild boar, the devil, he could not content himself with quietly lamenting the misfortune, and merely lifting up his hands to God, and seeking from Him the dispersion of the pressing misfortunes, while he himself was asleep, but felt bound to come to her aid at some expense to himself.

42. For what could be more distressing than this calamity, or call more loudly on one whose eyes were raised aloft for exertions on behalf of the common weal? The good or ill success of an individual is of no consequence to the community, but that of the community involves of necessity the like condition of the individual. With this idea and purpose, he who was the guardian and patron of the community (and, as Solomon says with truth, a perceptive heart is a moth to the bones,(a) unsensitiveness is cheerily confident, while a sympathetic disposition is a source of pain, and constant consideration wastes away the heart), he, I say, was consequently in agony and distress from many wounds; like Jonah and David, he wished in himself to die(b) and gave not sleep to his eyes, nor slumber to his eyelids,(g) he expended what was left of his flesh upon his reflections, until he discovered a remedy for the evil: and sought for aid from God and man, to stay the general conflagration, and dissipate the gloom which was lowering over us.

43. One of his devices was of the greatest service. After a period of such recollection as was possible, and private spiritual conference. in which, after considering all human arguments, and penetrating into all the deep things of the Scriptures, he drew up a sketch of pious doctrine, and by wrestling with and attacking their opposition he beat off the daring assaults of the heretics: overthrowing in hand to hand struggles by word of mouth those who came to close quarters, and striking those at a distance by arrows winged with ink, which is in no wise inferior to inscriptions on tablets; not giving directions for one small nation only like that of the Jews, concerning meats and drinks, temporary sacrifices, and purifications of the flesh;(d) but for every nation and part of the world, concerning the Word of truth, the source of our salvation. Again, since unreasoning action and unpractical reasoning are alike ineffectual, he added to his reasoning the succour which comes from action; he paid visits, sent messages, gave interviews, instructed, reproved, rebuked,(e) threatened, reproached, undertook the defence of nations, cities and individuals, devising every kind of succour, and procuring from every source specifics for disease: a second Bezaleel, an architect of the Divine tabernacle,(a) applying every material and art to the work, and combining all in a harmonious and surpassing beauty.

44. Why need I enter into further detail? We were assailed again by the Anti-Christian Emperor,(b) that tyrant of the faith, with more abundant impiety and a hotter onset, inasmuch as the dispute must be with a stronger antagonist, like that unclean and evil spirit, who when sent forth upon his wanderings from man, returns to take up his abode in him again with a greater number of spirits, as we have heard in the Gospels.(g) This spirit he imitated, both in renewing the contest in which he had formerly been worsted, and in adding to his original efforts. He thought that it was a strange and insufferable thing that he, who ruled over so many nations and had won so much renown, and reduced under the power of impiety all those round about him, and overcome every adversary, should be publicly worsted by a single man, and a single city, and so incur the ridicule not only of those patrons of ungodliness by whom he was led, but also, as he supposed, of all men.

45. It is said that the King(d) of Persia, on his expedition into Greece, was not only urged to immoderate threats, by elation at the numbers of every race of men which in his wrath and pride he was leading against them: but thought to terrify them the more, by making them afraid of him, in consequence of his novel treatment of the elements. A strange land and sea were heard of, the work of the new creator; and an army which sailed over the dry land, and marched over the ocean, while islands were carried off, and the sea was scourged, and all the other mad proceedings of that army and expedition, which, though they struck terror into the ignoble, were ridiculous in the eyes of men of brave and steadfast hearts. There was no need of anything of this kind in the expedition against us, but what was still worse and more harmful, this was what the Emperor was reported to say and do. He stretched forth his mouth unto heaven, speaking blasphemy against the most High, and his tongue went through the world.(e) Excellently did the inspired David before our days thus describe him who made heaven to stoop to earth, and reckoned with the creation that supermundane nature, which the creation cannot even contain, even though in kindness to man it did to some extent come among us, in order to draw to itself us who were lying upon the ground.

46. Furious indeed were his first acts of wantonness, more furious still his final efforts against us. What shall I speak of first? Exiles, banishments, confiscations, open and secret plots, persuasion, where time allowed, violence, where persuasion was impossible. Those who clung to the orthodox faith, as we did, were extruded from their churches; others were intruded, who agreed with the Imperial soul-destroying doctrines, and begged for testimonials of impiety, and subscribed to statements still harder than these. Burnings(a) of Presbyters at sea, impious generals, not those who conquered the Persians, or subdued the Scythians, or reduced any other barbaric nation, but those who assailed churches, and danced in triumph upon altars, and defiled the unbloody sacrifices with the blood of man and victims, and offered insult to the modesty of virgins. With what object? The extrusion of the Patriarch Jacob,(b) and the intrusion in his place of Esau, who was hated,(g) even before his birth. This is the description of his first acts of wantonness, the mere recollection and mention of which even now, rouses the tears of most of us.

47. Accordingly, when, after passing through all quarters, he made his attack in order to enslave this impregnable and formidable mother of the Churches, the only still remaining un-quenched spark of the truth, he discovered that he had been for the first time ill advised. For he was driven back like a missile which strikes upon some stronger body, and recoiled like a broken hawser. Such was the prelate of the Church that he met with, such was the bulwark by which his efforts were broken and dissipated. Other particulars may be heard from those who tell and recount them, from their own experience--and none of those who recount them is destitute of this full experience. But all must be filled with admiration who are aware of the struggles of that time, the assaults, the promises, the threats, the commissioners sent before him to try to prevail upon us, men of judicial and military rank, men from the harem, who are men among women, women among men, whose only manliness consisted in their impiety, and being incapable of natural licentiousness, commit fornication in the only way they can, with their tongues; the chief cook Nebuzaradan,(a) who threatened us with the weapons of his art, and was despatched by his own fire. But what especially excites my wonder, and what I could not, even if I would, pass by, I will describe as concisely as possible.

48. Who has not heard of the prefect(b) of those days, who, for his own part, treated us with such excessive arrogance, having himself been admitted, or perhaps committed, to baptism by the other party; and strove by exceeding the letter of his instructions, and gratifying his master in every particular, to guarantee and preserve his own possession of power. Though he raged against the Church, and assumed a lion-like aspect, and roared like a lion till most men dared not approach him, yet our noble prelate was brought into or rather entered his court, as if bidden to a feast, instead of to a trial. How can I filly describe, either the arrogance of the prefect or the prudence with which it was met by the Saint. "What is the meaning, Sir Basil," he said, addressing him by name, and not as yet deigning to term him Bishop, "of your daring, as no other dares, to resist and oppose so great a potentate?" "In what respect?" said our noble champion, "and in what does my rashness consist? For this I have yet to learn." "In refusing to respect the religion of your Sovereign, when all others have yielded and submitted themselves?" "Because," said he, "this is not the will of my real Sovereign; nor can I, who am the creature of God, and bidden myself to be God, submit to worship any creature." "And what do we," said the prefect, "seem to you to be? Are we, who give you this injunction, nothing at all? What do you say to this? Is it not a great thing to be ranged with us as your associates?" "You are, I will not deny it," said he, "a prefect, and an illustrious one, yet not of more honour than God. And to be associated with you is a great thing, certainly; for you are yourself the creature of God; but so it is to be associated with any other of my subjects. For faith, and not personal importance, is the distinctive mark of Christianity."

49. Then indeed the prefect became excited, and rose from his seat, boiling with rage, and making use of harsher language. "What?" said he, "have you no fear of my authority? "Fear of what?" said Basil, "How could it affect me? "Of what? Of any one of the resources of my power." "What are these? "said Basil, "pray, inform me." "Confiscation, banishment, torture, death." "Have you no other threat?" said he, "for none of these can reach me." "How indeed is that?" said the prefect. "Because," he replied, "a man who has nothing, is beyond the reach of confiscation; unless you demand my tattered rags, and the few books, which are my only possessions. Banishment is impossible for me, who am confined by no limit of place, counting my own neither the land where I now dwell, nor all of that into which I may be hurled; or, rather, counting it all God's, whose guest and dependent I am. As for tortures, what hold can they have upon one whose body has ceased to be? Unless you mean the first stroke, for this alone is in your power. Death is my benefactor, for it will send me the sooner to God, for Whom I live, and exist, and have all but died, and to Whom I have long been hastening."

50. Amazed at this language, the prefect said, "No one has ever yet spoken thus, and with such boldness, to Modestus." "Why, perhaps," said Basil, "you have not met with a Bishop, or in his defence of such interests he would have used precisely the same language. For we are modest in general, and submissive to every one, according to the precept of our law. We may not treat with haughtiness even any ordinary person, to say nothing of so great a potentate. But where the interests of God are at stake, we care for nothing else, and make these our sole object. Fire and sword and wild beasts, and rakes which tear the flesh, we revel in, and fear them not. You may further insult and threaten us, and do whatever you will, to the full extent of your power. The Emperor himself may hear this--that neither by violence nor persuasion will you bring us to make common cause with impiety, not even though your threats become still more terrible."

51. At the close of this colloquy, the prefect, having been convinced by the attitude of Basil, that he was absolutely impervious to threats and influence, dismissed him from the court, his former threatening manner being replaced by somewhat of respect and deference. He himself with all speed obtained an audience of the Emperor, and said: "We have been worsted, Sire, by the prelate of this Church. He is superior to threats, invincible in argument, uninfluenced by persuasion. We must make trial of some more feeble character; and in this case resort to open violence, or submit to the disregard of our threatenings." Hereupon the Emperor, forced by the praises of Basil to condemn his own conduct (for even an enemy can admire a man's excellence), would not allow violence to be used against him: and, like iron, which is softened by fire, yet still remains iron, though turned from threatening to admiration, would not enter into communion with him, being prevented by shame from changing his course, but sought to justify his conduct by the most plausible excuse he could, as the sequel will show.

52. For he entered the Church attended by the whole of his train; it was the festival of the Epiphany, and the Church was crowded, and, by taking his place among the people, he made a profession of unity. The occurrence is not to be lightly passed over. Upon his entrance he was struck by the thundering roll of the Psalms, by the sea of heads of the congregation, and by the angelic rather than human order which pervaded the sanctuary and its precincts: while Basil presided over his people, standing erect, as the Scripture says of Samuel,(a) with body and eyes and mind undisturbed, as if nothing new had happened, but fixed upon God and the sanctuary, as if, so to say, he had been a statue, while his ministers stood around him in fear and reverence. At this sight, and it was indeed a sight unparalleled, overcome by human weakness, his eyes were affected with dimness and giddiness, his mind with dread. This was as yet unnoticed by most people. But when he had to offer the gifts at the Table of God, which he must needs do himself, since no one would, as usual, assist him, because it was uncertain whether Basil would admit him, his feelings were revealed. For he was staggering, and had not some one in the sanctuary reached out a hand to steady his tottering steps, he would have sunk to the ground in a lamentable fall. So much for this.

53. As for the wisdom of his conference with the Emperor, who, in his quasi-communion with us entered within the veil to see and speak to him, as he had long desired to do, what else can I say but that they were inspired words, which were heard by the courtiers and by us who had entered with them? This was the beginning and first establishment of the Emperor's kindly feeling towards us; the impression produced by this reception put an end to the greater part of the persecution which assailed us like a river.

54. Another incident is not of less importance than those I have mentioned. The wicked were victorious, and the decree for his banishment was signed, to the full satisfaction of those who furthered it. The night had come, the chariot was ready, our haters were exultant, the pious in despair, we surrounded the zealous traveller, to whose honourable disgrace nothing was wanting. What next? It was undone by God. For He Who smote the first-born of Egypt,(a) for its harshness towards Israel, also struck the son of the Emperor with disease. How great was the speed! There was the sentence of banishment, here the decree of sickness: the hand of the wicked scribe was restrained, and the saint was preserved, and the man of piety presented to us, by the fever which brought to reason the arrogance of the Emperor. What could be more just or more speedy than this? This was the series of events: the Emperor's child was sick and in bodily pain. The father was pained for it, for what can the father do? On all sides he sought for aid in his distress, he summoned the best physicians, he betook himself to intercessions with the greatest fervour, and flung himself upon the ground. Affliction humbles even emperors, and no wonder, for the like sufferings of David in the case of his child are recorded for us.(b) But as no cure for the evil could anywhere be found, he applied to the faith of Basil, not personally summoning him, in shame for his recent ill treatment, but entrusting the mission to others of his nearest and dearest friends. On his arrival, without the delay or reluctance which any one else might have shown, at once the disease relaxed, and the father cherished better hopes; and had he not blended salt water with the fresh, by trusting to the heterodox at the same time that he summoned Basil, the child would have recovered his health and been preserved for his father's arms. This indeed was the conviction of those who were present at the time, and shared in the distress.

55. The same mischance is said to have befallen the prefect. He also was obliged by sickness to bow beneath the hands of the Saint, and, in reality, to men of sense a visitation brings instruction, and affliction is often better than prosperity. He fell sick, was in tears, and in pain, he sent for Basil, and en-treated him, crying out, "I own that you were in the right; only save me!" His request was granted, as he himself acknowledged, and convinced many who had known nothing of it; for he never ceased to wonder at and describe the powers of the prelate. Such was his conduct in these cases, such its result. Did he then treat others in a different way, and engage in petty disputes about trifles, or fail to rise to the heights of philosophy in a course of action which merits no praise and is best passed over in silence? By no means. He who once stirred up the wicked Hadad against Israel,(a) stirred up against him the prefect(b) of the province of Pontus; nominally, from annoyance connected with some poor creature of a woman, but in reality as a part of the struggle of impiety against the truth. I pass by all his other insults against Basil, or, for it is the same thing, against God; for it is against Him and on His behalf that the contest was waged. One instance of it, however, which brought special disgrace upon the assailant, and exalted his adversary, if philosophy and eminence for it be a great and lofty thing, I will describe at length.

56. The assessor of a judge was attempting to force into a distasteful marriage a lady of high birth whose husband was but recently dead. At a loss to escape from this high-handed treatment, she resorted to a device no less prudent than daring. She fled to the holy table, and placed herself under the protection of God against outrage. What, in the Name of the Trinity Itself, if I may introduce into my panegyric somewhat of the forensic style, ought to have been done, I do not say, by the great Basil, who laid down the law for us all in such matters, but by any one who, though far inferior to him, was a priest? Ought he not to have allowed her claim, to have taken charge of, and cared for, her; to have raised his hand in defence of the kindness of God and the law which gives honour to the altar? Ought he not to have been willing to do and suffer anything, rather than take part in any inhuman design against her, and outrage at once the holy table, and the faith in which she had taken sanctuary? No! said the baffled judge, all ought to yield to my authority, and Christians should betray their own laws. The suppliant whom he demanded, was at all hazards retained. Accordingly, in his rage, he at last sent some of the magistrates to search the saint's bedchamber, with the purpose of dishonouring him, rather than from any necessity. What! Search the house of a man so free from passion, whom the angels revere, at whom women do not venture even to look? And, not content with this, he summoned him, and put him on his defence; and that, in no gentle or kindly manner, but as if he were a convict. Upon Basil's appearance, standing, like my Jesus, before the judgment seat of Pilate, he presided at the trial, full of wrath and pride. Yet the thunderbolts did not fall, and the sword of God still glittered, and waited, while His bow, though bent, was restrained. Such indeed is the custom of God.

57. Consider another struggle between our champion and his persecutor. His ragged pallium having been ordered to be torn away, "I will also, if you wish it, strip off my coat," said he. His fleshless form was threatened with blows, and he offered to submit to be torn with combs, and he said, "By such laceration you will cure my liver, which, as you see, is wearing me away." Such was their argument. But when the city perceived the outrage and the common danger of all--for each one considered this insolence a danger to himself, it became all on fire with rage; and, like a hive roused by smoke, one after another was stirred and arose, every race' and every age, but especially the men from the-small-arms factory and from the imperial weaving-sheds. For men at work in these trades are specially hot-tempered and daring, because of the liberty allowed them. Each man was armed with the tool he was using, or with whatever else came to hand at the moment. Torch in hand, amid showers of stones, with cudgel's ready, all ran and shouted together in their united zeal. Anger makes a terrible soldier or general. Nor were the women weaponless, when roused by such an occasion. Their pins were their spears, and no longer remaining women, they were by the strength of their eagerness endowed with masculine courage. It is a short story. They thought that they would share among themselves the piety of destroying him, and held him to be most pious who first laid hands on one who had dared such deeds. What then was the conduct of this haughty and daring judge? He begged for mercy in a pitiable state of distress, cringing before them to an unparalleled extent, until the arrival of the martyr without bloodshed, who had won his crown without blows, and now restrained the people by the force of his personal influence, and delivered the man who had insulted him and now sought his protection. This was the doing of the God of Saints, Who worketh and changeth all things for the best, who resisteth the proud, but giveth grace to the humble.(a) And why should not He, Who divided the sea and stayed the river, and ruled the elements, and by stretching out set up a trophy, to save His exiled people, why should not He have also rescued this man from his perils?

58. This was the end and fortunate dose, in the Providence of God, of the war with the world, a close worthy of his faith. But here at once is the beginning of the war with the Bishops, and their allies, which involved great disgrace, and still greater injury to their subjects. For who could persuade others to be temperate, when such was the conduct of their prelates? For a long time they had been unkindly disposed towards him, on three grounds. They neither agreed with him in the matter of the faith, except in so far as they were absolutely obliged to yield to the majority of the faithful. Nor had they altogether laid aside the grudge they owed him for his election. And, what was most grievous of all to them, though they would have been most ashamed to own it--he so far outshone them in reputation. There was also a further cause of dissension which stirred up again the others. When our country had been divided into two provinces and metro-political sees, and a great part of the former was being added to the new one, this again roused their factious spirit. The one(b) thought it right that the ecclesiastical boundaries should be settled by the civil ones: and therefore claimed those newly added, as belonging to him, and severed from their former metropolitan. The other(g) clung to the ancient custom, and to the division which had come down from our fathers. Many painful results either actually followed, or were struggling in the womb of the future. Synods were wrongfully gathered by the new metropolitan, and revenues seized upon. Some of the presbyters of the churches refused obedience, others were won over. In consequence the affairs of the churches fell into a sad state of dissension and division. Novelty indeed has a certain charm for men, and they readily turn events to their own advantage, and it is easier to overthrow something which is already established, than to restore it when overthrown. What however enraged him most was, that the revenues(d) of the Taurus, which passed along before his eyes, accrued to his rival, as also the offerings at Saint Orestes',(a) of which he was greatly desirous to reap the fruits. He even went so far as, on one occasion when Basil was riding along his own road, to seize his mules by the bridle and bar the passage with a robber band. And with how specious a pretext, the care of his spiritual children and of the souls entrusted to him, and the defence of the faith--pretexts which veiled that most common vice, insatiable avarice--and further, the wrongfulness of paying dues to heretics, a heretic being any one who had displeased him.

59. The holy man of God however, metropolitan as he was of the true Jerusalem above, was neither carried away with the failure of those who fell, nor allowed himself to overlook this conduct, nor did he desire any inadequate remedy for the evil. Let us see how great and wonderful it was, or, I would say, how worthy of his soul. He made of the dissension a cause of increase to the Church, and the disaster, under his most able management, resulted in the multiplication of the Bishops of the country. From this ensued three most desirable consequences; a greater care for souls, the management by each city of its own affairs, and the cessation of the war in this quarter. I am afraid that I myself was treated as an appendage to this scheme. By no other term can I readily describe the position. Greatly as I admire his whole conduct, to an extent indeed beyond my powers of expression, of this single particular I find it impossible to approve, for I will acknowledge my feelings in regard to it, though these are from other sources not unknown to most of you. I mean the change and faithlessness of his treatment of myself, a cause of pain which even time has not obliterated. For this is the source of all the inconsistency and tangle of my life; it has robbed me of the practice, or at least the reputation, of philosophy; of small moment though the latter be. The defence, which you will perhaps allow me to make for him, is this; his ideas were superhuman, and having, before his death, become superior to worldly influences, his only interests were those of the Spirit: while his regard for friendship was in no wise lessened by his readiness then, and then only, to disregard its claims, when they were in conflict with his paramount duty to God, and when the end he had in view was of greater importance than the interests he was compelled to set aside.

60. I am afraid that, in avoiding the imputation of indifference at the hands of those who desire to know all that can be said about him, I shall incur a charge of prolixity from those whose ideal is the golden mean. For the latter Basil himself had the greatest respect, being specially devoted to the adage "In all things the mean(a) is the best," and acting upon it throughout his life. Nevertheless, disregarding alike those who desire undue conciseness or excessive prolixity, I proceed thus with my speech. Different men attain success in different ways, some applying themselves to one alone of the many forms of excellence, but no one, of those hitherto known to me, arriving at the highest eminence in all respects; he being in my opinion the best, who has won his laurels on the widest field, or gained the highest possible renown in some single particular. Such however was the height of Basil's fame, that he became the pride of human kind. Let us consider the matter thus. Is any one devoted to poverty and a life devoid of property, and free from superfluity? What did he possess besides his body, and the necessary coverings of the flesh? His wealth was the having nothing, and he thought the cross, with which he lived, more precious than great riches. For no one, however much he may wish, can obtain possession of all things, hut any one can learn to despise, and so prove himself superior to, all things. Such being his mind, and such his life, he had no need of an altar and of vainglory, nor of such a public announcement as "Crates(b) sets Crates the Theban free." For his aim was ever to be, not to seem, most excellent. Nor did he dwell in a tub,(g) and in the midst of the market-place, and so by luxuriating in publicity turn his poverty into riches: but was poor and unkempt, yet without ostentation: and taking cheerfully the casting overboard of all that he ever had, sailed lightly across the sea of life.

61. A wondrous thing is temperance, and fewness of wants, and freedom from the dominion of pleasures, and from the bondage of that cruel and degrading mistress, the belly. Who was so independent of food, and, without exaggeration, more free from the flesh? For he flung away all satiety and surfeit to creatures destitute of reason, whose life is slavish and debasing. He paid little attention to such things as, next to the appetite, are of equal rank, but, as far as possible, lived on the merest necessaries, his only luxury being to prove himself not luxurious, and not, in consequence, to have greater needs: but he looked to the lilies and the birds,(a) whose beauty is artless, and their food casual, according to the important advice of my Christ, who made Himself poor(b) in the flesh for our sakes, that we might enjoy the riches of His Godhead. Hence came his single coat and well worn cloak, and his bed on the bare ground, his vigils, his unwashedness (such were his decorations) and his most sweet food and relish, bread, and salt, his new dainty, and the sober and plentiful drink, with which fountains supply those who are free from trouble. The result, or the accompaniment, of these things were the attendance on the sick and practice of medicine, our common intellectual pursuit. For, though inferior to him in all other respects, I must needs be his equal in distress.

62. A great thing is virginity, and celibacy, and being ranked with the angels, and with the single nature; for I shrink from calling it Christ's, Who, though He willed to be born for our sakes who are born, by being born of a Virgin, enacted(g) the law of virginity, to lead us away from this life, and cut short the power of the world, or rather, to transmit one world to another, the present to the future. Who then paid more honour to virginity, or had more control of the flesh, not only by his personal example, but in those under his care? Whose are the convents, and the written regulations, by which he subdued every sense, and regulated every member, and won to the real practice of virginity, turning inward the view of beauty, from the visible to the invisible; and by wasting away the external, and withdrawing fuel from the flame, and revealing the secrets of the heart to God, Who is the only bridegroom of pure souls, and takes in with himself the watchful souls, if they go to meet him with lamps burning and a plentiful supply of oil?(d) Moreover he reconciled most excellently and united the solitary and the community life. These had been in many respects at variance and dissension, while neither of them was in absolute and unalloyed possession of good or evil: the one being more calm and settled, tending to union with God, yet not free from pride, inasmuch as its virtue lies beyond the means of testing or comparison; the other, which is of more practical service, being not free from the tendency to turbulence. He founded cells(e) for ascetics and hermits, but at no great distance from his cenobitic communities, and, instead of distinguishing and separating the one from the other, as if by some intervening wall, he brought them together and united them, in order that the contemplative spirit might not be cut off from society, nor the active life be uninfluenced by the contemplative, but that, like sea and land, by an interchange of their several gifts, they might unite in promoting the one 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 way from the city, and behold the new city,(a) the storehouse of piety, the common treasury of the wealthy, in which the superfluities of their wealth, aye, and even their necessaries, are stored, in consequence of his exhortations, freed from the power of the moth,(b) no longer gladdening the eyes of the thief, and escaping both the emulation of envy, and the corruption of time: where disease is regarded in a religious light, and disaster is thought a blessing, and sympathy is put to the test. Why should I compare with this work Thebes(g) of the seen portals, and the Egyptian Thebes, and the walls of Babylon, and the Carian tomb of Mausolus, and the Pyramids, and the bronze without weight of the Colossus, or the size and beauty of shrines that are no more, and all the other objects of men's wonder, and historic record, from which their founders gained no advantage, except a slight meed of fame. My subject is the most wonderful of all, the short road to salvation, the easiest ascent to heaven. There is no longer before our eyes that terrible and piteous spectacle of men who are living corpses, the greater part of whose limbs have mortified, driven away from their cities and homes and public places and fountains, aye, and from their own dearest ones, recognizable by their names rather than by their features: they are no longer brought before us at our gatherings and meetings, in our common intercourse and union, no longer the objects of hatred, instead of pity on account of their disease; composers of piteous songs, if any of them have their voice still left to them. Why should I try to express in tragic style all our experiences, when no language can be adequate to their hard lot? He however it was, who took the lead in pressing upon those who were men, that they ought not to despise their fellowmen, nor to dishonour Christ, the one Head of all, by their inhuman treatment of them; but to use the misfortunes of others as an opportunity of firmly establishing their own lot, and to lend to God that mercy of which they stand in need at His hands. He did not therefore disdain to honour with his lips this disease, noble and of noble ancestry and brilliant reputation though he was, but saluted them as brethren, not, as some might suppose, from vainglory, (for who was so far removed from this feeling?) but taking the lead in approaching to tend them, as a consequence of his philosophy, and so giving not only a speaking, but also a silent, instruction. The effect produced is to be seen not only in the city, but in the country and beyond, and even the leaders of society have vied with one another in their philanthropy and magnanimity towards them. Others have had their cooks, and splendid tables, and the devices and dainties of confectioners, and exquisite carriages, and soft, flowing robes; Basil's care was for the sick, and the relief of their wounds, and the imitation of Christ, by cleansing leprosy, not by a word, but in deed.

64. As to all this, what will be said by those who charge him with pride and haughtiness? Severe critics they are of such conduct, applying to him, whose life was a standard, those who were not standards at all. Is it possible that he who kissed the lepers, and humiliated himself to such a degree, could treat haughtily those who were in health: and, while wasting his flesh by abstinence, puff out his soul with empty arrogance? Is it possible to condemn the Pharisee, and expound the debasing effect of haughtiness, to know Christ, Who condescended to the form of a slave, and ate with publicans, and washed the disciples' feet, and did not disdain the cross, in order to nail my sin to it: and, more incredible still, to see God crucified, aye, along with robbers also, and derided by the passers by, impassible, and beyond the reach of suffering as He is; and yet, as his slanderers imagine, soar himself above the clouds, and think that nothing can be on an equality with him. Nay, what they term pride is, I fancy, the firmness and steadfastness and stability of his character. Such persons would readily, it seems to me, call bravery rashness, and the circumspect a coward, and the temperate misanthropic, and the just illiberal. For indeed this philosophic axiom is excellent, which says that the vices(a) are settled close to the virtues, and are, in some sense, their next-door neighbours: and it is most easy, for those whose training in such subjects has been defective, to mistake a man for what he is not. For who honoured virtue and castigated vice more than he, or showed himself more kind to the upright, more severe to the wrong doers? His very smile often amounted to praise, his silence to rebuke, racking the evil in the secret conscience. And if a man have not been a chatterer, and jester, and gossip, nor a general favourite, because of having pleased others by becoming all things to all men,(a) what of that? Is he not in the eyes of sensible men worthy of praise rather than of blame? Unless it is a fault in the lion that he is terrible and royal, and does not look like an ape, and that his spring is noble, and is valued for its wonderfulness: while stage-players ought to win our admiration for their pleasant and philanthropic characters, because they please the vulgar, and raise a laugh by their sounding slaps in the face. And if this indeed be our object, who was so pleasant when you met him, as I know, who have had the longest experience? Who was more kindly in his stories, more refined in his wit, more tender in his rebukes? His reproofs gave rise to no arrogance, his relaxation to no dissipation, but avoiding excess in either, he made use of both in reason and season, according to the rules of Solomon, who assigns to every business a season.(b)

65. But what are these to his renown for eloquence, and his powers of instruction, which have won the favour of the ends of the world? As yet we have been compassing the foot of the mountain, to the neglect of its summit, as yet we have been crossing a strait, paying no heed to the mighty and deep ocean. For I think that if any one ever has become, or can become, a trumpet, in his far sounding resonance, or a voice of God, embracing the universe, or an earthquake of the world, by some unheard of miracle, it is his voice and intellect which deserve these titles, for surpassing and excelling all men as much as we surpass the irrational creatures. Who, more than he, cleansed himself by the Spirit, and made himself worthy to set forth divine things? Who was more enlightened by the light of knowledge, and had a closer insight into the depths of the Spirit, and by the aid of God beheld the things of God? Whose language could better express intellectual truth, without, as most men do, limping on one foot, by either failing to express his ideas, or allowing his eloquence to outstrip his reasoning powers? In both respects he won a like distinction, and showed himself to be his own equal, and absolutely perfect. To search all things, yea, the deep things of God(a) is, according to the testimony of S. Paul, the office of the Spirit, not because He is ignorant of them, but because He takes delight in their contemplation. Now all the things of the Spirit Basil had fully investigated, and hence he drew his instructions for every kind of character, his lessons in the sublime, and his exhortations to quit things present, and adapt ourselves to things to come.

66. The sun is extolled by David for its beauty, its greatness, its swift course, and its power, splendid as a bridegroom, majestic as a giant;(b) while, from the extent of its circuit, it has such power that it equally sheds its light from one end of heaven to the other, and the heat thereof is in no wise lessened by distance. Basil's beauty was virtue, his greatness theology, his course the perpetual motion reaching even to God by its ascents, and his power the sowing and distribution of the Word. So that I will not hesitate to say even this, his utterance went out into all lands,(g) and the power of his words to the ends of the world: as S. Paul says of the Apostles,(d) borrowing the words from David. What other charm is there in any gathering to-day? What pleasure in banquets, in the courts, in the churches? What delight in those in authority, and those beneath them? What in the hermits, or the cenobites? What in the leisured classes, or those busied in affairs? What in profane schools of philosophy or in our own? There is one, which runs through all, and is the greatest--his writings and labours. Nor do writers require any supply of matter besides his teaching or writings. All the laborious studies of old days in the Divine oracles are silent, while the new ones are in everybody's mouth, and he is the best teacher among us who has the deepest acquaintance with his works, and speaks of them and explains them in our ears. For he alone more than supplies the place of all others to those who are specially eager for instruction.

67. I will only say this of him. Whenever I handle his Hexaemeron, and take its words on my lips, I am brought into the presence of the Creator, and understand the words of creation, and admire the Creator more than before, using my teacher as my only means of sight. Whenever I take up his polemical works, I see the fire of Sodom,(a) by which the wicked and rebellious tongues are reduced to ashes, or the tower of Chalane,(b) impiously built,(g) and righteously destroyed. Whenever. I read his writings on the Spirit, I find the God Whom I possess, and grow bold in my utterance of the truth, from the support of his theology and contemplation. His other treatises, in which he gives explanations for those who are shortsighted, by a threefold inscription on the solid tablets of his heart, lead me on from a mere literal or symbolical interpretation to a still wider view, as I proceed from one depth to another, calling upon deep(d) after deep, and finding light after light, until I attain the highest pinnacle. When I study his panegyrics on our athletes, I despise the body, and enjoy the society of those whom he is praising, and rouse myself to the struggle. His moral and practical discourses purify soul and body, making me a temple fit for God, and an instrument struck by the Spirit, to celebrate by its strains the glory and power of God. In fact, he reduces me to harmony and order, and changes me by a Divine transformation.

68. Since I have mentioned theology, and his most sublime treatises in this science, I will make this addition to what I have already said. For it is of great service to the community, to save them from being injured by an unjustifiably low opinion of him. My remarks are directed against those evil disposed persons who shelter their own vices under cover of their calumnies against others. In his defence of orthodox teaching, and of the union and coequal divinity of the Holy Trinity, to use terms which are, I think, as exact and clear as possible, he would have eagerly welcomed as a gain, and not a danger, not only expulsion from his see, in which he had originally no desire to be enthroned, but even exile, and death, and its preliminary tortures. This is manifest from his actual conduct and sufferings. For when he had been sentenced to banishment on behalf of the truth, the only notice which he took of it was, to bid one of his servants to take his writing tablet and follow him. He held it necessary, according to the divine David's advice, to guide his words with discretion,(e) and to endure for a while the time of war, and the ascendency of the heretics, until it should be succeeded by a time of freedom and calm, which would admit of freedom of speech. The enemy were on the watch for the unqualified statement "the Spirit is God;" which, although it is true, they and the wicked patron of their impiety imagined to be impious; so that they might banish him and his power of theological instruction from the city, and themselves be able to seize upon the church, and make it the starting point and citadel, from which they could overrun with their evil doctrine the rest of the world. Accordingly, by the use of other terms, and by statements which unmistakably had the same meaning, and by arguments necessarily leading to this conclusion, he so overpowered his antagonists, that they were left without reply, and involved in their own admissions,--the greatest proof possible of dialectical power and skill. His treatise on this subject makes it further manifest, being evidently written by a pen borrowed from the Spirit's store. He postponed for the time the use of the exact term, begging as a favour from the Spirit Himself and his earnest champions, that they would not be annoyed at his economy,(a) nor, by clinging to a single expression, ruin the whole cause, from an uncompromising temper, at a crisis when religion was in peril. He assured them that they would stiffer no injury from a slight change in their expressions, and from teaching the same truth in other terms. For our salvation is not so much a matter of words as of actions; for we would not reject the Jews, if they desired to unite with us, and yet for a while sought to use the term "Anointed" instead of "Christ:" while the community would suffer a very serious injury, if the church were seized upon by the heretics.

69. That he, no less than any other, acknowledged that the Spirit is God, is plain from his often having publicly preached this truth, whenever opportunity offered, and eagerly confessed it when questioned in private. But he made it more clear in his conversations with me, from whom he concealed nothing during our conferences upon this subject. Not content with simply asserting it, he proceeded, as he had but very seldom done before, to imprecate upon himself that most terrible fate of separation from the Spirit, if he did not adore the Spirit as consubstantial and coequal with the Father and the Son. And if any one would accept me as having been his fellow labourer in this cause, I will set forth one point hitherto unknown to most men. Under the pressure of the difficulties of the period, he himself undertook the economy, while allowing freedom of speech to me, whom no one was likely to drag from obscurity to trial or banishment, in order that by our united efforts our Gospel might be firmly established. I mention this, not to defend his reputation, for the man is stronger than his assailants, if there are any such; but to prevent men from thinking that the terms found in his writings are the utmost limit of the truth, and so have their faith weakened, and consider that their own error is supported by his theology, which was the joint result of the influences of the time and of the Spirit, instead of considering the sense of his writings, and the object with which they were written, so as to be brought closer to the truth, and enabled to silence the partisans of impiety. At any rate let his theology be mine, and that of all dear to me! And so confident am I of his spotlessness in this respect, that I take him for my partner in this, as in all else: and may what is mine be attributed to him, what is his to me, both at the hands of God, and of the wisest of men! For we would not say that the Evangelists are at variance with one another, because some are more occupied with the human side of the Christ, and others pay attention to His Divinity; some having commenced their history with what is within our own experience, others with what is above us; and by thus sharing the substance of their message, they have procured the advantage of those who receive it, and followed the impressions of the Spirit Who was within them.

70. Come then, there have been many men of old days illustrious for piety, as lawgivers, generals, prophets, teachers, and men brave to the shedding of blood, Let us compare our prelate with them, and thus recognize his merit. Adam was honoured by the hand of God, (a) and the delights of Paradise, (b) and the first legislation: (g) but, unless I slander the reputation of our first parent, he kept not the command, Now Basil both received and observed it, and received no injury from the tree of knowledge, and escaped the flaming sword, and, as I am well assured, has attained to Paradise. Enos first ventured to call upon the Lord. (d) Basil both called upon Him himself, and, what is far more excellent, preached Him to others. Enoch was translated, (e) attaining to his translation as the reward of a little piety (for the faith was still in shadow) and escaped the peril of the remainder of life, but Basil's whole life was a translation, and he was completely tested in a complete life. Noah was entrusted with the ark, (a) and the seeds of a new world committed to a small house of wood, in their preservation from the waters. Basil escaped the deluge of impiety and made of his own city an ark of safety, which sailed lightly over the heretics, and afterwards recovered the whole world.

71. Abraham was a great man, a patriarch, the offerer of the new sacrifice, (b) by presenting to Him who had given it the promised seed, as a ready offering, eager for slaughter. But Basil's offering was no slight one, when he offered himself to God, without any equivalent being given in his stead, (for how could that have been possible?) so that his sacrifice was consummated. Isaac was promised even before his birth, (g) Basil promised himself, and took for his spouse Rebekah, I mean the Church, not fetched from a distance by the mission of a servant, (d) but bestowed upon and entrusted to him by God close at home: nor was he outwitted in the preference of his children, but bestowed upon each what was due to him, without any deception, according to the judgment of the Spirit. I extol the ladder of Jacob, (e) and the pillar which he anointed to God, and his wrestling with Him, whatever it was; and, in my opinion, it was the contrast and opposition of the human stature to the height of God, resulting in the tokens of the defeat (z) of his race. I extol also his clever devices and success in cattle-breeding, and his children, the twelve Patriarchs, and the distribution of his blessings, with their glorious prophecy of the future. But I still more extol Basil for the ladder which he did not merely see, but which he ascended by successive steps towards excellence, and the pillar which he did not anoint, but which he erected to God, by pillorying the teaching of the ungodly; and the wrestling with which he wrestled, not with God, but, on behalf of God, to the overthrow of the heretics; and his pastoral care, whereby he grew rich, through gaining for himself a number of marked sheep greater than that of the unmarked, and his illustrious fruitfulness in spiritual children, and the blessing with which he established many.

72. Joseph was a provider of corn, (<s212) but in Egypt only, and not frequently, and of bodily food. Basil did so for all men, and at all times, and in spiritual food, and therefore, in my opinion, his was the more honourable function. Like Job, the man of Uz, (a) he was both tempted, and overcame, and at the close of his struggles gained splendid honour, having been shaken by none of his many assailants, and having gained a decisive victory over the efforts of the tempter, and put to silence the unreason of his friends, who knew not the mysterious character of his affliction. "Moses and Aaron among His priests." (b) Truly was Moses great, who inflicted the plagues upon Egypt, (g) and delivered the people among many signs and wonders, and entered within the cloud, and sanctioned the double law, outward in the letter, and inward in the Spirit. Aaron was Moses' brother, (d) both naturally and spiritually, and offered sacrifices and prayers for the people, as the hierophant of the great and holy tabernacle, which the Lord pitched, and not man.(e) Of both of them Basil was a rival, for he tortured, not with bodily but with spiritual and mental plagues, the Egyptian race of heretics, and led to the land of promise (z) the people of possession, zealous of good works; (h) he inscribed laws, which are no longer obscure, but entirely spiritual, on tables (th which are not broken but are preserved; he entered the Holy of holies, (i) not once a year, but often, I may say every day, and thence he revealed to us the Holy Trinity; and cleansed the people, not with temporary sprinklings, but with eternal purifications: What is the special excellence of Joshua? (k) His generalship, and the distribution of the inheritance, and the taking possession of the Holy Land. And was not Basil an Exarch? (l) Was he not a general of those who are saved by faith? (m) Did he not assign the different inheritances and abodes, according to the will of God, among his followers? So that he too could use the words, "The lot is fallen unto me in pleasant places; (n) and "my fortunes are in Thy hands," (x) fortunes more precious than those which come to us on earth, and can be snatched away.

73. Further, to run over the Judges, or the most illustrious of the Judges, there is "Samuel among those that call upon His Name," (o) who was given to God before his birth, (p) and sanctified immediately after his birth, and the anointer with his horn of kings and priests. (r) But was not Basil as an infant consecrated to God from the womb, and offered with a coat (a) at the altar, and was he not a seer of heavenly things, and anointed of the Lord, and the anointer of those who are perfected by the Spirit? Among the kings, David is celebrated, whose victories and trophies (b) gained from the enemy are on record, but his most characteristic trait was his gentleness, (g) and, before his kingly office, his power with the harp, able to soothe even the evil spirit. Solomon asked of God and obtained breadth of heart, (d) making the furthest possible progress in wisdom and contemplation, so that he became the most famous man of his time. Basil, in my opinion, was in no wise, or but little inferior, to the one in gentleness, to the other in wisdom, so that he soothed the arrogance of infuriated sovereigns; and did not merely bring the queen of the south from the ends of the earth, or any other individual, to visit him because of his renown for wisdom, but made his wisdom known in all the ends of the world. I pass over the rest of Solomon's life. Even if we spare it, it is evident to all.

74. Do you praise the courage of Elijah (e) in the presence of tyrants, and his fiery translation? (z) Or the fair inheritance of Elisha, the sheepskin mantle, accompanied by the spirit of Elijah? (h) You must also praise the life of Basil, spent in the fire. I mean in the multitude of temptations, and his escape through fire, which burnt, but did not consume, the mystery of "the bush," (th) and the fair cloak of skin from on high, his indifference to the flesh. I pass by the rest, the three young men bedewed in the fire, (i) the fugitive prophet praying in the whale's belly, (k) and coming forth from the creature, as from a chamber; the just man in the den, restraining the lions' rage, (l) and the struggle of the seven Maccabees, (m) who were perfected with their father and mother in blood, and in all kinds of tortures. Their endurance he rivalled, and won their glory.

75. I now turn to the New Testament, and comparing his life with those who are here illustrious, I shall find in the teachers a source of honour for their disciple. Who was the forerunner of Jesus? (n) John, the voice of the Word, (x) the lamp of the Light, (o) before Whom he even leaped in the womb, (p) and Whom he preceded to Hades, whither he was despatched by the rage of Herod, (r) to herald even there Him who was coming. And, if my language seems audacious to anyone, let me assure him beforehand, that in making this comparison, I neither prefer Basil, nor imply that he is equal to him who surpasses all who are born of women, (a) but only show that he was stirred to emulation, and possessed to some extent his striking features. For it is no slight thing for the earnest to imitate the greatest of men, even in a slight degree. Is it not indeed manifest that Basil was a copy of John's asceticism? He also lived in the wilderness, and wore in nightly watchings a ragged garb, during his shrinking retirement; he also loved a similar food, purifying himself for God by abstinence; he also was thought worthy to be a herald, if not a forerunner, of Christ, and there went out to him not only all the region round about, (b) but also that which was beyond its borders; he also stood between the two covenants, abolishing the letter of the one by administering the spirit of the other, and bringing about the fulfilment of the hidden law through the dissolution of that which was apparent.

76. He emulated the zeal of Peter, (g) the intensity of Paul, the faith of both these then of name and of surname, the lofty utterance of the sons of Zebedee, the frugality and simplicity of all the disciples. Therefore he was also entrusted with the keys of the heavens, (d) and not only from Jerusalem and round about unto Illyricum, (e) but he embraces a wider circle in the Gospel; he is not named, but becomes, a Son of thunder; and lying upon the breast of Jesus, he draws thence the power of his word, and the depth of his thoughts. He was prevented from becoming a Stephen, (z) eager though he was, since reverence stayed the hands of those who would have stoned him. I am able to sum up still more concisely, to avoid treating in detail on these points of each individual. In some respects he discovered, in some he emulated, in others he surpassed the good. In his many-sided virtues he excelled all men of this day. I have but one thing left to say, and in few words.

77. So great was his virtue, and the eminence of his fame, that many of his minor characteristics, nay, even his physical defects, have been assumed by others with a view to notoriety. For instance his paleness, his beard, his gait, his thoughtful, and generally meditative, hesitation in speaking, which, in the ill-judged, inconsiderate imitation of many, took the form of melancholy. And besides, the style of his dress, the shape of his bed, and his manner of eating, none of which was to him a matter of consequence, but simply the result of accident and chance. So you might see many Basils in outward semblance, among these statues in outline, for it would be too much to call them his distant echo. For an echo, though it is the dying away of a sound, at any rate represents it with great clearness, while these men fall too far short of him to satisfy even their desire to approach him. Nor was it a slight thing, but a matter with good reason held in the highest estimation, to chance to have met him or done him some service, or to carry away the souvenir of something which he had said or done in jest or in earnest: as I know that I have myself often taken pride in doing; for his improvisations were much more precious and brilliant than the laboured efforts of other men.

78. But when, after he had finished his course, and kept the faith, (a) he longed to depart, and the time for his crown was approaching, (b) he did not hear the summons: "Get thee up into the mountain and die," (g) hut "Die and come up to us." And here again he wrought a wonder in no wise inferior to those mentioned before. For when he was almost dead, and breathless, and had lost the greater part of his powers; he grew stronger in his last words, so as to depart with the utterances of religion, and, by ordaining the most excellent of his attendants, bestowed upon them both his hand and the Spirit: so that his disciples, who had aided him in his priestly office, might not be defrauded of the priesthood. The remainder of my task I approach, but with reluctance, as it would fall more filly from the mouths of others than from my own. For cannot philosophise over my misfortune, even if greatly longed to do so, when I recollect that the loss is common to us all, and that the misfortune has befallen the whole world.

79. He lay, drawing his last breath, and awaited by the choir on high, towards which he had long directed his gaze. Around him poured the whole city, unable to bear his loss, inveighing against his departure, as if it had been an oppression, and clinging to his soul, as though it had been capable of restraint or compulsion at their bands or their prayers. Their suffering had driven them distracted, all were eager, were it possible, to add to his life a portion of their own. And when they failed, for it must needs be proved that he was a man, and, with his last words "Into thy Hands I commend my spirit," (d) he had joyfully resigned his soul to the care of the angels who carried him away; not without having some religious instructions and injunctions for the benefit of those who were present--then occurred a wonder more remarkable than any which had happened before.

80. The saint was being carried out, lifted high by the hands of holy men, and everyone was eager, some to seize the hem of his garment, (e) others only just to touch the shadow, (z) or the bier which bore his holy remains (for what could be more holy or pure than that body), others to draw near to those who were carrying it, others only to enjoy the sight, as if even this were beneficial. Market places, porticos, houses of two or three stories were filled with people escorting, preceding, following, accompanying him, and trampling upon each other; tens of thousands of every race and age, beyond all previous experience. The psalmody was overborne by the lamentations, philosophic resignation sank beneath the misfortune. Our own people vied with strangers, Jews, Greeks, and foreigners, and they with us, for a greater share in the benefit, by means of a more abundant lamentation. To close my story, the calamity ended in danger; many souls departed along with him, from the violence of the pushing and confusion, who have been thought happy in their end, departing together with him, "funeral victims," perhaps some fervid orator might call them. The body having at last escaped froth those who would seize it, and made its way through those who went before it, was consigned to the tomb of his fathers, the high priest being added to the priests, the mighty voice which rings in my ears to the heralds, the martyr to the martyrs. And now he is in heaven, where, if I mistake not, he is offering sacrifices for us, and praying for the people, for though, he has left us, he bus not entirely left us. While I, Gregory, who am half dead, and, cleft in twain, torn away from our great union, and dragging along a life of pain which runs not easily, as may be supposed, after separation from him, know not what is to be my end now that I have lost my guidance. And even now I am admonished and instructed in nightly visions, if ever I fall short of my duty. And my present object is not so much to mingle lamentations with my praises, or to portray the public life of the man, or publish a picture of virtue common to all time, and an example salutary to all churches, and to all souls, which we may keep in view, as a living law, and so rightly direct our lives as to counsel you, who have been completely initiated into his doctrine, to fix your eyes upon him, as one who sees you and is seen by you, and thus to be perfected by the Spirit.

81. Come hither then, and surround me, all ye members of his choir, both of the clergy and the laity, both of our own country and from abroad; aid me in my eulogy, by each supplying or demanding the account of some of his excellences. Regard, ye occupants of the bench, the lawgiver; ye politicians, the statesman; ye men of the people, his orderliness; ye men of letters, the instructor; ye virgins, the leader of the bride; ye who are yoked in marriage, the restrainer; ye hermits, him who gave you wings; ye cenobites, the judge; ye simple men, the guide; ye contemplatives, the divine; ye cheerful ones, the bridle; ye unfortunate men, the consoler, the staff of boar hairs, the guide of youth, the relief of poverty, the steward of abundance. Widows also will, I imagine, praise their protector, orphans their father poor men their friend, strangers their entertainer, brothers the man of brotherly love, the sick their physician, whatever be their sickness and the healing they need, the healthy the preserver of health, and all men him who made himself all things to all that he might gain the majority, if not all.

82. This is my offering to thee, Basil, uttered by the tongue which once was the sweetest of all to thee, of him who was thy fellow in age and rank. If it have approached thy deserts, thanks are due to thee, for it was from confidence in thee that I undertook to speak of thee. But if it fall far short of thy expectations, what must be our feelings, who are worn out with age and disease and regret for thee? Yet God is pleased, when we do what we can. Yet mayest thou gaze upon us from above, thou divine and sacred person; either stay by thy entreaties our thorn in the flesh, (a) given to us by God for oar discipline, or prevail upon us to bear it boldly, and guide all our life towards that which is most for our profit. And if we be translated, do thou receive us there also in thine own tabernacle. that, as we dwell together, and gaze together more clearly and more perfectly upon the holy and blessed Trinity, of Which we have now in some degree received the image, our longing may at last be satisfied, by gaining this recompense for all the battles we have fought and the assaults we have endured. Such are our words on thy behalf: who will there be to praise us, since we leave this life after thee, even if we offer any topic worthy of words or praise in Christ Jesus our Lord, to Whom be glory forever? Amen.

INTRODUCTION TO THE SECOND ORATION ON EASTER.

THIS Oration was not, as its title would perhaps lead us to suppose, delivered immediately after the first; but an interval of many years elapsed between them, and the two have no connection with each other. Chronologically they are the first and last of S. Gregory's Sermons. The Second was delivered in the Church of Arianzus, a village near Nazianzus, where he had inherited some property, to which he withdrew after resigning the Archbishopric of Constantinople, and then, finding the administration even of the little Bishopric of Nazianzus too much for his advancing years and declining strength, he retired to Arianzus about the end of A.D. 383, dying there in 389 or 390.

ORATION XLV.

THE SECOND ORATION ON EASTER.

I. I will stand upon my watch, (b) saith the venerable Habakkuk; and I will take my post beside him today on the authority and observation which was given me of the Spirit; and I will look forth, and will observe what shall be said to me. Well, I have taken my stand, and looked forth; and behold a man riding on the clouds and he is very high, and his countenance is as the countenance of Angel, (g) and his vesture as the brightness of piercing lightning; and he lifts his hand toward the East, and cries with a loud voice. His voice is like the voice of a trumpet; and round about Him is as it were a multitude of the Heavenly Host; and he saith, Today is salvation come unto the world, to that which is visible, and to that which is invisible. Christ is risen from the dead, rise ye with Him. Christ is returned again to Himself, return ye. Christ is freed from the tomb, be ye freed from the bond of sin. The gates of hell are opened, and death is destroyed, and the old Adam is put aside, and the New is fulfilled; if any man be in Christ he is a new creature; (a) be ye renewed. Thus he speaks; and the rest sing out, as they did before when Christ was manifested to us by His birth on earth, their glory to God in the highest, on earth, peace, goodwill among men. (b) And with them I also utter the same words among you. And would that I might receive a voice that should rank with the Angel's, and should sound through all the ends of the earth.

II. The Lord's Passover, the Passover, and again I say the Passover to the honour of the Trinity. This is to us a Feast of feasts and a Solemnity of solemnities (g) as far exalted above all others (not only those which are merely human and creep on the ground, but even those which are of Christ Himself, and are celebrated in His honour) as the Sun is above the stars. Beautiful indeed yesterday was our splendid array, and our illumination, in which both in public and private we associated ourselves, every kind of men, and almost every rank, illuminating the night with our crowded fires, formed after the fashion of that great light, both that with which the heaven above us lights its beacon fires, and that which is above the heavens, amid the angels (the first luminous nature, next to the first nature of all, because springing directly from it), and that which is in the Trinity, from which all light derives its being, parted from the undivided light and honoured. But today's is more beautiful and more illustrious; inasmuch as yesterday's light was a forerunner of the rising of the Great Light, and as it were a kind of rejoicing in preparation for the Festival; but today we are celebrating the Resurrection itself, no longer as an object of expectation, but as having already come to pass, and gathering the whole world unto itself. Let then different persons bring forth different fruits and offer different offerings at this season, smaller or greater .. such spiritual offerings as are dear to God .. as each may have power. For scarcely Angels themselves could offer gifts worthy of its rank, those first and intellectual and pure beings, who are also eye-witnesses of the Glory That is on high; if even these can attain the full strain of praise. We will for our part offer a discourse, the best and most precious thing we have-- especially as we are praising the Word for the blessing which He hath bestowed on the reasoning creation. I will begin from this point. For I cannot endure, when I am engaged in offering the sacrifice of the lips concerning the Great Sacrifice and the greatest of days, to fail to recur to God, and to take my beginning from Him. Therefore I pray you, cleanse your mind and ears and thoughts, all you who delight in such subjects, since the discourse will be concerning God, and will be divine; that you may depart filled with delights of a sort that do not pass away into nothingness. And it shall be at once very full and very concise, so as neither to distress you by its deficiencies, nor to displease you by satiety.

III. God (a) always was and always is, and always will be; or rather, God always Is (b) For Was and Will Be are fragments of our time, and of changeable nature. But He is Eternal Being; and this is the Name He gives Himself when giving the Oracles to Moses in the Mount. For in Himself He sums up and contains all Being, having neither beginning in the past nor end in the future .. like some great Sea of Being, limitless and unbounded, transcending all conception of time and nature, only adumbrated by the mind, and that very dimly and scantily .. not by His Essentials but by His Environment, (g) one image being got from one source and another from another, and combined into some sort of presentation of the truth, which escapes us before we have caught it, and which takes to flight before we have conceived it, blazing forth upon our master-part, even when that is cleansed, as the lightning flash which will not stay its course does upon our sight .. in order, as I conceive, by that part of it which we can comprehend to draw us to itself (for that which is altogether incomprehensible is outside the bounds of hope, and not within the compass of endeavour); and by that part of It which we cannot comprehend to move our wonder; and as an object of wonder to become more an object of desire; and being desired, to purify; and purifying to make us like God; so that, when we have become like Himself, God may, to use a bold expression, hold converse with us as God; being trailed to us, and known by us; and that perhaps to the same extent as He already knows those who are known to Him. (a) The Divine Nature, then, is boundless and hard to understand, and all that we can comprehend of Him is His boundlessness; even though one may conceive that because He is of a simple Nature He is therefore either wholly incomprehensible or perfectly comprehensible. For let us farther enquire what is implied by "is of a simple Nature?" For it is quite certain that this simplicity is not itself its nature, just as composition is not by itself the essence of compound beings.

IV. And when Infinity is considered from two points of view, beginning and end (for that which is beyond these and not limited by them is Infinity), when the mind looks into the depths above, not having where to stand, and leans upon phaenomena to form an idea of God it calls the Infinite and Unapproachable which it finds there by the name of Unoriginate. And when it looks into the depth below and at the future, it calls Him Undying and Imperishable. And when it draws a conclusion from the whole, it calls Him Eternal. For Eternity is neither time nor part of time; for it cannot be measured. But what time measured by the course of the sun is to as, that Eternity is to the Everlasting; namely a sort of timelike movement and interval, coextensive with Their Existence. This however is all that I must now say of God; for the present is not a suitable time, as my present subject is not the doctrine of God, but that of the Incarnation. And when I say God, I mean Father, Son, and Holy Ghost; for Godhead is neither diffused beyond These, so as to introduce a mob of gods, nor yet bounded by a smaller compass than These, so as to condemn us for a poverty stricken conception of Deity, either Judaizing to save the Monarchia, or falling into heathenism by the multitude of our gods. For the evil on either side is the same, though found in contrary directions. Thus then is the Holy of Holies, Which is hidden even from the Seraphim, and is glorified with a thrice-repeated Holy meeting in one ascription of the title Lord and God, as one of our predecessors has most beautifully and loftily reasoned out.

V. But since this movement of Self-contemplation alone could not satisfy Goodness, but Good must be poured out and go forth beyond Itself, to multiply the objects of Its beneficence (for this was essential to the highest Goodness), He first conceived the Angelic and Heavenly Powers. And this conception was a work fulfilled by His Word and perfected by His Spirit. And so the Secondary Splendours came into being, as the ministers of the Primary Splendour (whether we are to conceive of them as intelligent Spirits, or as Fire of an immaterial and incorporeal kind, or as some other nature approaching this as near as may be). I should like to say that they are incapable of movement in the direction of evil, and susceptible only of the movement of good, as being about God and illuminated with the first Rays from God (for earthly beings have but the second illumination), but I am obliged to stop short of saying that they are immovable, and to conceive and speak of them as only difficult to move, because of him who for His Splendour was called Lucifer, but became and is called Darkness through his pride; and the Apostate Hosts who are subject to him, creators of evil by their revolt against good, and our inciters.

VI. Thus then and for these reasons, He gave being to the world of thought, as far as I can reason on these matters, and estimate great things in my own poor language. Then, when His first Creation was in good order, He conceives a second world, material and visible; and this a system of earth and sky and all that is in the midst of them; an admirable creation indeed when we look at the fair form of every part, but yet more worthy of admiration when we consider the harmony and unison of the whole, and how each part fits in with every other in fair order, and all with the whole, tending to the perfect completion of the world as a Unit. This was to shew that He could call into being not only a nature akin to Himself, but also one altogether alien to Him. For akin to Deity are those natures which are intellectual, and only to be comprehended by mind; but all of which sense can take cognizance are utterly alien to It; and of these the furthest removed from it are all those which are entirely destitute of soul and power of motion.

VII. Mind then and sense, thus distinguished from each other, had remained within their own boundaries, and bore in themselves the magnificence of the Creator-Word, silent praisers and thrilling heralds of His mighty work. Not yet was there any mingling of both, nor any mixture of these opposites, tokens of a greater wisdom and generosity in the creation of natures; nor as yet were the whole riches of goodness made known. Now the Creator-Word, determining to exhibit this, and to produce a single living being out of both (the invisible and the visible creation, I mean) fashions Man; and taking a body from already existing matter, and placing in it a Breath taken from Himself (which the Word knew to be an intelligent soul, and the image of God), as a sort of second world, great in littleness, He placed him on the earth, a new Angel, a mingled worshipper, fully initiated into the visible creation, but only partially into the intellectual; king of all upon earth, but subject to the King above; earthly and heavenly; temporal and yet immortal; visible and yet intellectual; halfway between greatness and lowliness; in one person combining spirit and flesh; spirit because of the favour bestowed on him, flesh on account of the height to which he bad been raised; the one that he might continue to live and glorify his benefactor, the other that he might suffer, and by suffering be put in remembrance, and be corrected if he became proud in his greatness; a living creature, trained here and then moved elsewhere; and to complete the mystery, deified by its inclination to Godfor to this, I think, tends that light of Truth which here we possess but in measure; that we should both see and experience the Splendour of God, which is worthy of Him Who made us, and will dissolve us, and remake us after a loftier fashion.

VIII. This being He placed in paradise--whatever that paradise may have been (having honoured him with the gift of free will, in order that good might belong to him as the result of his choice, no less than to Him Who had implanted the seeds of it)--to till the immortal plants, by which is perhaps meant the Divine conceptions, both the simpler and the more perfect; naked in his simplicity and inartificial life; and without any covering or screen; for it was fitting that he who was from the beginning should be such. And He gave Him a Law, as material for his free will to act upon. This Law was a commandment as to what plants he might partake of, and which one he might not touch. This latter was the Tree of Knowledge; not, however, because it was evil from the beginning when planted; nor was it forbidden because God grudged it to men--let not the enemies of God wag their tongues in that direction, or imitate the serpent. But it would have been good if partaken of at the proper time; for the Tree was, according to my theory, Contemplation, which it is only safe for those who have reached maturity of habit to enter upon; but which is not good for those who are still somewhat simple and greedy; just as neither is solid food good for those who are yet tender and have need of milk. But when through the devil's malice and the woman's caprice,(a) to which she succumbed as the more tender, and which she brought to bear upon the man, as she was the more apt to persuade--alas for my weakness, for that of my first father was mine; he forgot the commandment which had been given him, and yielded to the baleful fruit; and for his sin was banished at once from the tree of life, and from paradise, and from God; and put on the coats of skins, that is, perhaps, the coarser flesh, both mortal and contradictory. And this was the first thing which he learnt--his own shame--and he hid himself from God. Yet here too he makes a gain, namely death and the cutting off of sin, in order that evil may not be immortal. Thus, his punishment is changed into a mercy, for it is in mercy, I am persuaded, that God inflicts punishment.

IX. And having first been chastened by many means because his sins were many, whose root of evil sprang up through divers causes and sundry times, by word, by law, by prophets, by benefits, by threats, by plagues, by waters, by fires, by wars, by victories, by defeats, by signs in heaven, and signs in the air, and in the earth, and in the sea; by unexpected changes of men, of cities, of nations (the object of which was the destruction of wickedness) at last he needed a stronger remedy, for his diseases were growing worse; mutual slaughters, adulteries, perjuries, unnatural crimes, and that first and last of all evils, idolatry, and the transfer of worship from the Creator to the creatures. As these required a greater aid, so they also obtained a greater. And that was that the Word of God Himself, Who is before all worlds, the Invisible, the Incomprehensible, the Bodiless, the Beginning of beginning, the Light of Light, the Source of Life and Immortality, the Image of the Archetype, the Immovable Seal, the Unchangeable Image, the Father's Definition and Word, came to His own Image, and took on Him Flesh for the sake of our flesh, and mingled Himself with an intelligent soul for my soul's sake, purifying like by like; and in all points except sin was made Man; conceived by the Virgin, who first in body and soul was purified by the Holy Ghost, for it was needful both That Child-bearing should be honoured and that Virginity should receive a higher honour. He came forth then, as God, with That which He had assumed; one Person in two natures, flesh and Spirit, of which the latter deified the former. O new commingling; O strange conjunction! the Self-existent comes into Being, the Uncreated is created, That which cannot be contained is contained by the intervention of an intellectual soul mediating between the Deity and the corporeity of the flesh. And He who gives riches becomes poor; for He assumes the poverty of my flesh, that I may assume the riches of His Godhead. He that is full empties Himself; for He empties Himself of His Glory for a short while, that I may have a share in His Fulness. What is the riches of His Goodness? What is this mystery that is around me? I had a share in the Image and I did not keep it; He partakes of my flesh that He may both save the Image and make the flesh immortal. He communicates a Second Communion, far more marvellous than the first, inasmuch as then He imparted the better nature, but now He Himself assumes the worse. This is more godlike than the former action; this is loftier in the eyes of all men of understanding.

X. But perhaps some one of those who are too impetuous and festive may say, "What has all this to do with us? Spur on your horse to the goal; talk to us about the Festival and the reasons for our being here to-day." Yes, this is what I am about to do, although I have begun at a somewhat previous point, being compelled to do so by the needs of my argument. There will be no harm in the eyes of scholars and lovers of the beautiful if we say a few words about the word Pascha itself, for such an addition will not be useless in their ears. This great and venerable Pascha is called Phaska by the Hebrews in their own language; and the word means Passing Over. Historically, from their flight and migration from Egypt into the Land of Canaan; spiritually, from the progress and ascent from things below to things above and to the Land of Promise. And we observe that a thing which we often find to have happened in Scripture, the change of certain nouns from an uncertain to a clearer sense, or from a coarser to a more refined, has taken place in this instance. For some people, supposing this to be a name of the Sacred Passion, and in consequence Grecizing the word by changing Phi and Kappa into Pi and Chi, called the Day Pascha.(a) And custom took it up and confirmed the word, with the help of the ears of most people, to whom it had a more pious sound.

XI. But before our time the Holy Apostle declared that the Law was but a shadow of things to come,(b) which are conceived by thought. And God too, who in still older times gave oracles to Moses, said when giving laws concerning these things, See thou make all things according to the pattern shewed thee in the Mount,(g) when He shewed him the visible things as an adumbration of and design for the things that are invisible. And I am persuaded that none of these things has been ordered in vain, none without a reason, none in a grovelling manner or unworthy of the legislation of God and the ministry of Moses, even though it be difficult in each type to find a theory descending to the most delicate details, to every point about the Tabernacle itself, and its measures and materials, and the Levites and Priests who carried them, and all the particulars which were enacted about the Sacrifices and the purifications and the Offerings;(d) and though these are only to be understood by those who rank with Moses in virtue, or have made the nearest approach to his learning. For in that Mount itself God is seen by men; on the one hand through His own descent from His lofty abode, on the other through His drawing us up from our abasement on earth, that the Incomprehensible may be in some degree, and as far as is safe, comprehended by a mortal nature. For in no other way is it possible for the denseness of a material body and an imprisoned mind to come into consciousness of God, except by His assistance. Then therefore all men do not seem to have been deemed worthy of the same rank and position; but one of one place and one of another, each, I think, according to the measure of his own purification. Some have even been altogether driven away, and only permitted to hear the Voice from on high, namely those whose dispositions are altogether like wild beasts, and who are unworthy of divine mysteries.

XII. But we, standing midway between those whose minds are utterly dense on the one side, and on the other those who are very contemplative and exalted, that we may neither remain quite idle and immovable, nor yet be more busy than we ought, and fall short of and be estranged from our purpose--for the former course is Jewish and very low, and the latter is only fit for the dream-sooth-sayer, and both alike are to be condemned--let us say our say upon these matters, so far as is within our reach, and not very absurd, or exposed to the ridicule of the multitude. Our belief is that since it was needful that we, who had fallen in consequence of the original sin, and had been led away by pleasure, even as far as idolatry and unlawful bloodshed, should be recalled and raised up again to our original position through the tender mercy of God our Father, Who could not endure that such a noble work of His own hands as Man should be lost to Him; the method of our new creation, and of what should be done, was this:--that all violent remedies were disapproved, as not likely to persuade us, and as quite possibly tending to add to the plague, through our chronic pride; but that God disposed things to our restoration by a gentle and kindly method of cure. For a crooked sapling will not bear a sudden bending the other way, or violence from the hand that would straighten it, but will be more quickly broken than straightened; and a horse of a hot temper and above a certain age will not endure the tyranny of the bit without some coaxing and encouragement. Therefore the Law is given to us as an assistance, like a boundary wall between God and idols, drawing us away from one and to the Other. And it concedes a little at first, that it may receive that which is greater. It concedes the Sacrifices for a time, that it may establish God in us, and then when the fitting time shall come may abolish the Sacrifices also; thus wisely changing our minds by gradual removals, and bringing us over to the Gospel when we have already been trained to a prompt obedience.

XIII. Thus then and for this cause the written Law came in, gathering us into Christ; and this is the account of the Sacrifices as I account for them. And that you may not be ignorant of the depth of His Wisdom and the riches of His unsearchable judgments,(a) He did not leave even these unhallowed altogether, or useless, or with nothing in them but mere blood.(b) But that great, and if I may say so, in Its first nature unsacrificeable Victim, was intermingled with the Sacrifices of the Law, and was a purification, not for a part of the world, nor for a short time, but for the whole world and for all time. For this reason a Lamb was chosen for its innocence, and its clothing of the original nakedness. For such is the Victim, That was offered for us, Who is both in Name and fact the Garment of incorruption. And He was a perfect Victim not only on account of His Godhead, than which nothing is more perfect; but also on account of that which He assumed having been anointed with Deity, and having become one with That which anointed It, and I am bold to say, made equal with God. A Male, because offered for Adam; or rather the Stronger for the strong, when the first Man had fallen under sin; and chiefly because there is in Him nothing feminine, nothing unmanly; but He burst from the bonds of thee Virgin-Mother's womb with much power, and a Male was brought forth by the Prophetess,(g) as Isaiah declares the good tidings. And of a year old, because He is the Sun of Righteousness(d) setting out from heaven, and circumscribed by His visible Nature, and returning unto Himself.(e) And "The blessed crown of Goodness,"--being on every side equal to Himself and alike; and not only this, but also as giving life to all the circle of the virtues, gently commingled and intermixed with each other, according to the Law of Love and Order.(z) And Immaculate and guileless, as being the Healer of faults, and of the defects and taints that come from sin. For though He both took on Him our sins and bare our diseases,(a) yet He did not Himself suffer aught that needed healing. For He was tempted in all points like as we are yet without sin(b) For he that persecuted the Light that shineth in darkness could not overtake Him.

XIV. What more? The First Month is introduced, or rather the beginning of months, whether it was so among the Hebrews from the beginning, or was made so later on this account, and became the first in consequence of the Mystery; and the tenth of the Month, for this is the most complete number, of units the first perfect unit, and the parent of perfection. And it is kept until the fifth day, perhaps because the Victim, of Whom I am speaking, purifies the five senses, from which comes falling into sin, and around which the war rages, inasmuch as they are open to the incitements to sin. And it was chosen, not only out of the lambs, but also out of the inferior species, which are placed on the left hand(g)--the kids; because He is sacrificed not only for the righteous, but also for sinners; and perhaps even more for these, inasmuch as we have greater need of His mercy. And we need not be surprised that a lamb for a house should be required as the best course, but if that could not be, then one might be obtained by contributions (owing to poverty) for the houses of a family; because it is clearly best that each individual should suffice for his own perfecting, and should offer his own living sacrifice holy unto God Who called him, being consecrated at all times and in every respect. But if that cannot be, then that those who are akin in virtue and of like disposition should be made use of as helpers. For I think this provision means that we should communicate of the Sacrifice to those who are nearest, if there be need.

XV. Then comes the Sacred Night, the Anniversary of the confused darkness of the present life, into which the primaeval darkness is dissolved, and all things come into life and rank and form, and that which was chaos is reduced to order. Then we flee from Egypt, that is from sullen persecuting sin; and from Pharaoh the unseen tyrant, and the bitter taskmasters, changing our quarters to the world above; and are delivered from the clay and the brickmaking, and from the husks and dangers of this fleshly condition, which for most men is only not overpowered by mere husklike calculations. Then the Lamb is slain, and act and word are sealed with the Precious Blood; that is, habit and action, the sideposts of our doors; I mean, of course, of the movements of mind and opinion, which are rightly opened and closed by contemplation, since there is a limit even to thoughts. Then the last and gravest plague upon the persecutors, truly worthy of the night; and Egypt mourns the first-born of her own reasonings and actions which are also called in the Scripture the Seed of the Chaldeans(a) removed, and the children of Babylon dashed against the rocks and destroyed;(b) and the whole air is full of the cry and clamour of the Egyptians; and then the Destroyer of them shall withdraw from us in reverence of the Unction. Then the removal of leaven; that is, of the old and sour wickedness, not of that which is quickening and makes bread; for seven days, a number which is of all the most mystical,(g) and is co-ordinate with this present world, that we may not lay in provision of any Egyptian dough, or relic of Pharisaic or ungodly teaching.

XVI. Well, let them lament; we will feed on the Lamb toward evening --for Christ's Passion was in the completion of the ages; because too He communicated His Disciples in the evening with His Sacrament, destroying the darkness of sin; and not sodden, but roast--that our word may have in it nothing that is unconsidered or watery, or easily made away with.; but may be entirely consistent and solid, and free from all that is impure and from all vanity. And let us be aided by the good coals,(d) kindling and purifying our minds from Him That cometh to send fire on the earth,(a) that shall destroy all evil habits, and to hasten its kindling. Whatsoever then there be, of solid and nourishing in the Word, shall be eaten with the inward parts and hidden things of the mind, and shall be consumed and given up to spiritual digestion; aye, from head to foot, that is, from the first contemplations of Godhead to the very last thoughts about the Incarnation. Neither let us carry aught of it abroad, nor leave it till the morning; because most of our Mysteries may not be carried out to them that are outside, nor is there beyond this night any further purification; and procrastination is not creditable to those who have a share in the Word. For just as it is good and well-pleasing to God not to let anger last through the day,(b) but to get rid of it before sunset, whether you take this of time or in a mystical sense, for it is not safe for us that the Sun of Righteousness should go down upon our wrath; so too we ought not to let such Food remain all night, nor to put it off till to-morrow. But whatever is of bony nature and not fit for food and hard for us even to understand, this must not be broken; that is, badly divined and misconceived (I need not say that in the history not a bone of Jesus was broken, even though His death was hastened by His crucifiers on account of the Sabbath);(g) nor must it be stripped off and thrown away, lest that which is holy should be given to the dogs,(d) that is, to the evil hearers of the Word; just as the glorious pearl of the Word is not to be cast before swine; but it shall be consumed with the fire with which the burnt offerings also are consumed, being refined and preserved by the Spirit That searcheth and knoweth all things, not destroyed in the waters, nor scattered abroad as the calf's head which was hastily made by Israel was by Moses,(e) for a reproach for their hardness of heart.

XVII. Nor would it be right for us to pass over the manner of this eating either, for the Law does not do so, but carries its mystical labour even to this point in the literal enactment. Let us consume the Victim in haste, eating It with unleavened bread, with bitter herbs, and with our loins girded, and our shoes on our feet, and leaning on staves like old men; with haste, that we fall not into that fault which was forbidden to Lot(z) by the commandment, that we look not around, nor stay in all that neighbourhood, but that we escape to the mountain, that we be not overtaken by the strange fire of Sodom, nor be congealed into a pillar of salt in consequence of our turning back to wickedness; for this is the result of delay. With bitter herbs, for a life according to the Will of God is bitter and arduous, especially to beginners, and higher than pleasures. For although the new yoke is easy and the burden light,(a) as you are told, yet this is on account of the hope and the reward, which is far more abundant than the hardships of this life. If it were not so, who would not say that the Gospel is more full of toil and trouble than the enactments of the Law? For, while the Law prohibits only the completed acts of sin, we are condemned for the causes also, almost as if they were acts. The Law says, Thou shalt not commit adultery; but you may not even desire, kindling passion by curious and earnest looks. Thou shalt not kill, says the Law; but you are not even to return a blow, but on the contrary are to offer yourself to the smiter. How much more ascetic is the Gospel than the Law! Thou shall not forswear thyself is the Law; but you are not to swear at all, either a greater or a lesser oath, for an oath is the parent of perjury. Thou shalt not join house to house, nor field to field, oppressing the poor;(b) but you are to set aside willingly even your just possessions, and to be stripped for the poor, that without encumbrance you may take up the Cross(g) and be enriched with the unseen riches.

XVIII. And let the loins of the unreasoning animals be unbound and loose, for they have not the gift of reason which can overcome pleasure (it is not needful to say that even they know the limit of natural movement). But let that part of your being which is the seat of passion, and which neighs,(d) as Holy Scripture calls it, when sweeping away this shameful passion, be restrained by a girdle of continence, so that you may eat the Passover purely, having mortified your members which are upon the earth,(e) and copying the girdle(z) of John, the Hermit and Forerunner and great Herald of the Truth. Another girdle I know, the soldierly and manly one, I mean, from which the Euzoni of Syria and certain Monozoni(h) take their name. And it is in respect of this too that God saith in an oracle to Job, "Nay, but gird up thy loins like a man, and give a manly answer."(a) With this also holy David boasts that he is girded with strength from God,(b) and speaks of God Himself as clothed with strength(g) and girded about with power--against the ungodly of course--though perhaps some may prefer to see in this a declaration of the abundance of His power, and, as it were, its restraint, just as also He clothes Himself with Light as with a garment. (d) For who shall endure His unrestrained power and light? Do I enquire what there is common to the loins and to truth? What then is the meaning to S. Paul of the expression, "Stand, therefore, having your loins girt about with truth?"(e) Is it perhaps that contemplation is to restrain concupiscence, and not to allow it to be carried in another direction? For that which is disposed to love in a particular direction will not have the same power towards other pleasures.

XIX. And as to shoes, let him who is about to touch the Holy Land which the feet of God have trodden, put them off, as Moses did upon the Mount,(z) that he may bring there nothing dead; nothing to come between Man and God. So too if any disciple is sent to preach the Gospel, let him go in a spirit of philosophy and without excess, inasmuch as he must, besides being without money and without staff and with but one coat, also be barefooted,(h) that the feet of those who preach the Gospel of Peace and every other good may appear beautiful.(th) But he who would flee from Egypt and the things of Egypt must put on shoes for safety's sake, especially in regard to the scorpions and snakes in which Egypt so abounds, so as not to be injured by those which watch the heel (k) which also we are bidden to tread under foot.(l) And concerning tire staff and the signification of it, my belief is as follows. There is one I know to lean upon, and another which belongs to Pastors and Teachers, and which corrects human sheep. Now the Law prescribes to you the staff to lean upon, that you may not break down in your mind when you hear of God's Blood, and His Passion, and His death; and that you may not be carried away to heresy in your defence of God; but without shame and without doubt may eat the Flesh and drink the Blood, if you are desirous of true life, neither disbelieving His words about His Flesh, nor offended at those about His Passion. Lean upon this, and stand firm and strong, in nothing shaken by the adversaries nor carried away by the plausibility of their arguments. Stand upon thy High Place; in the Courts of Jerusalem(a) place thy feet; lean upon the Rock, that thy steps in God be not shaken.

XX. What sayest thou? Thus it hath pleased Him that thou shouldest come forth(b) out of Egypt, the iron furnace; that thou shouldest leave behind the idolatry of that country, and be led by Moses and his lawgiving and martial rule. I give thee a piece of advice which is not my own, or rather which is very much my own, if thou consider the matter spiritually. Borrow from the Egyptians vessels of gold and silver;(g) with these take thy journey; supply thyself for the road with the goods of strangers, or rather with thine own. There is money owing to thee, the wages of thy bondage and of thy brickmaking; be clever on thy side too in asking retribution; be an honest robber. Thou didst suffer wrong there whilst thou wast fighting with the clay (that is, this troublesome and filthy body) and wast building cities foreign and unsafe, whose memorial perishes with a cry.(d) What then? Dost thou come out for nothing and without wages? But why wilt thou leave to the Egyptians and to the powers of thine adversaries that which they have gained by wickedness, and will spend with yet greater wickedness? It does not belong to them: they have ravished it, and have sacrilegiously taken it as plunder from Him who saith, The silver is Mine and the gold is Mine,(e) and I give it to whom I will. Yesterday it was theirs, for it was permitted to be so; to-day the Master takes it and gives it to thee,(z) that thou mayest make a good and saving use of it. Let us make to ourselves friends of the Mammon of unrighteousness,(h) that when we fail, they may receive us in the time of judgment.

XXI. If you are a Rachel or a Leah, a patriarchal and great soul, steal whatever idols of your father you can find;(th) not, however, that you may keep them, but that you may destroy them; and if you are a wise Israelite remove them to the Land of the Promise, and let the persecutor grieve over the loss of them, and learn through being outwitted that it was vain for him to tyrannize over and keep in bondage better men than himself. If thou doest this, and comest out of Egypt thus, I know well that thou shalt be guided by the pillar of fire and cloud by night and day.(k) The wilderness shall be tamed for thee, and the Sea divided;(l) Pharaoh shall be drowned;(a) bread shall be rained down:(b) the rock shall become a fountain;(g) Amalek shall be conquered, not with arms alone, but with the hostile hand of the righteous forming both prayers and the invincible trophy of the Cross;(d) the River shall be cut off; the sun shall stand still; and the moon be restrained;(e) walls shall be overthrown even without engines;(z) swarms of hornets shall go before thee to make a way for Israel, and to hold the Gentiles in check;(h) and all the other events which are told in the history after these and with these (not to make a long story) shall be given thee of God. Such is the feast thou art keeping to-day; and in this manner I would have thee celebrate both the Birthday and the Burial of Him Who was born for thee and suffered for thee. Such is the Mystery of the Passover; such are the mysteries sketched by the Law and fulfilled by Christ, the Abolisher of the letter, the Perfecter of the Spirit, who by His Passion taught us how to suffer, and by His glorification grants us to be glorified with Him.

XXII.(th) Now we are to examine another fact and dogma, neglected by most people, but in my judgment well worth enquiring into. To Whom was that Blood offered that was shed for us, and why was It shed? I mean the precious and famous Blood of our God and High priest and Sacrifice. We were detained in bondage by the Evil One, sold under sin, and receiving pleasure in exchange for wickedness. Now, since a ransom belongs only to him who holds in bondage, I ask to whom was this offered, and for what cause? If to the Evil One, fie upon the outrage! If the robber receives ransom, not only from God, but a ransom which consists of God Himself, and has such an illustrious payment for his tyranny, a payment for whose sake it would have been right for him to have left us alone altogether. But if to the Father, I ask first, how? For it was not by Him that we were being oppressed; and next, On what principle did the Blood of His Only begotten Son delight the Father, Who would not receive even Isaac, when he was being offered by his Father, but changed the sacrifice, putting a ram in the place of the human victim?(k) Is it not evident that the Father accepts Him, but neither asked for Him nor demanded Him; but on account of the Incarnation, and because Humanity must be sanctified by the Humanity of God,(l) that He might deliver us Himself, and overcome the tyrant, and draw us to Himself by the mediation of His Son, Who also arranged this to the honour of the Father, Whom it is manifest that He obeys in all things? So much we have said of Christ; the greater part of what we might say shall be reverenced with silence. But that brazen serpent(a) was hung up as a remedy for the biting serpents, not as a type of Him that suffered for us, but as a contrast; and it saved those that looked upon it, not because they believed it to live, but because it was killed, and killed with it the powers that were subject to it, being destroyed as it deserved. And what is the fitting epitaph for it from us? "O death, where is thy sting? O grave, where is thy victory?"(b) Thou art overthrown by the Cross; thou art slain by Him who is the Giver of life; thou art without breath, dead, without motion, even though thou keepest the form of a serpent lifted up on high on a pole.

XXIII. Now we will partake of a Passover which is still typical; though it is plainer than the old one. For that is ever new which is now becoming known. It is ours to learn what is that drinking and that enjoyment, and His to teach and communicate the Word to His disciples. For teaching is food, even to the Giver of food. Come hither then, and let us partake of the Law, but in a Gospel manner, not a literal one; perfectly, not imperfectly; eternally, not temporarily. Let us make our Head, not the earthly Jerusalem, but the heavenly City;(g) not that which is now trodden under foot by armies,(d) but that which is glorified by Angels. Let us sacrifice not young calves, nor lambs that put forth horns and hoofs,(e) in which many parts are destitute of life and feeling; but let us sacrifice to God the sacrifice of praise upon the heavenly Altar, with the heavenly dances; let us hold aside the first veil; let us approach the second, and look into the Holy of Holies.(z) Shall I say that which is a greater thing yet? Let us sacrifice ourselves to God; or rather let us go on sacrificing throughout every day and at every moment. Let us accept anything for the Word's sake. By sufferings let us imitate His Passion: by our blood let us reverence His Blood: let us gladly mount upon the Cross. Sweet are the nails, though they be very painful. For to suffer with Christ and for Christ is better than a life of ease with others.

XXIV. If you are a Simon of Cyrene,(h) take up the Cross and follow. If you are crucified with Him as a robber,(a) acknowledge God as a penitent robber. If even He was numbered among the transgressors(b) for you and your sin, do you become law-abiding for His sake. Worship Him Who was hanged for you, even if you yourself are hanging; make some gain even from your wickedness; purchase salvation by your death; enter with Jesus into Paradise,(g) so that you may learn from what you have fallen.(d) Contemplate the glories that are there; let the murderer die outside with his blasphemies; and if you be a Joseph of Arimathaea,(e) beg the Body from him that crucified Him, make thine own that which cleanses the world.(z) If you be a Nicodemus, the worshipper of God by night, bury Him with spices.(h) If you be a Mary, or another Mary, or a Salome, or a Joanna, weep in the early morning. Be first to see the stone taken away,(th) and perhaps you will see the Angels and Jesus Himself. Say something; hear His Voice. If He say to you, Touch Me not,(k) stand afar off; reverence the Word, but grieve not; for He knoweth those to whom He appeareth first. Keep the feast of the Resurrection; come to the aid of Eve who was first to fall, of Her who first embraced the Christ, and made Him known to the disciples. Be a Peter or a John; hasten to the Sepulchre, running together, running against one another, vying in the noble race.(l) And even if you be beaten in speed, win the victory of zeal; not Looking into the tomb, but Going in. And if, like a Thomas, you were left out when the disciples were assembled to whom Christ shews Himself, when you do see Him be not faithless;(m) and if you do not believe, then believe those who tell you; and if you cannot believe them either, then have confidence in the print of the nails. If He descend into Hell,(n) descend with Him. Learn to know the mysteries of Christ there also, what is the providential purpose of the twofold descent, to save all men absolutely by His manifestation, or there too only them that believe.

XXV. And if He ascend up into Heaven,(x) ascend with Him. Be one of those angels who escort Him, or one of those who receive Him. Bid the gates be lifted up,(o) or be made higher, that they may receive Him, exalted after His Passion. Answer to those who are in doubt because He bears up with Him His body and the tokens of His Passion, which He had not when He came down, and who therefore inquire, "Who is this King of Glory?" that it is the Lord strong and mighty, as in all things that He hath done from time to time and does, so now in His battle and triumph for the sake of Mankind. And give to the doubting of the question the twofold answer· And if they marvel and say as in Isaiah's drama Who is this that cometh from Edom and from the things of earth? Or How are the garments red of Him that is without blood or body, as of one that treads in the full wine-press?(a) Set forth the beauty of the array of the Body that suffered, adorned by the Passion, and made splendid by the Godhead, than which nothing can be more lovely or more beautiful.

XXVI.(b) To this what will those cavillers say, those bitter reasoners about Godhead, those detractors of all things that are praiseworthy, those darkeners of Light, uncultured in respect of Wisdom, for whom Christ died in vain, unthankful creatures, the work of the Evil One. Do you turn this benefit into a reproach to God? Will you deem Him little on this account, that He humbled Himself for your sake, and because to seek for that which had wandered the Good Shepherd, He who layeth down His life for the sheep,(g) came upon the mountains and hills upon which you used to sacrifice,(d) and found the wandering one; and having formal it, took it upon His shoulders,(e) on which He also bore the wood; and having borne it, brought it back to the life above; and having brought it back, numbered it among those who have never strayed. That He lit a candle,(z) His own flesh, and swept the house, by cleansing away the sin of the world, and sought for the coin, the Royal Image that was all covered up with passions, and calls together His friends, the Angelic Powers, at the finding of the coin, and makes them sharers of His joy, as He had before made them sharers of the secret of His Incarnation? That the Light that is exceeding bright should follow the Candle--Forerunner,(h) and the Word, the Voice, and the Bridegroom, the Bridegroom's friend,(th) that prepared for the Lord a peculiar people(k) and cleansed them by the water(l) in preparation for the Spirit? Do you Reproach God with this? Do you conceive of Him as less because He girds Himself with a towel and washes His disciples,(m) and shows that humiliation is the best road to exaltation;(n) because He humbles Himself for the sake of the soul that is bent down to the ground,(a) that He may even exalt with Himself that which is bent double under a weight of sin? How comes it that you do not also charge it upon Him as a crime that He eateth with Publicans(b) and at Publicans' tables, and makes disciples of Publicans(<s>) that He too may make some gain. And what gain? The salvation of sinners. If so, one must blame the physician for stooping over suffering and putting up with evil smells in order to give health to the sick; and him also who leans over the ditch, that he may, according to the Law, save the beast that has fallen into it.

XXVII. He was sent, but sent according to His Manhood (for He was of two Natures), since He was hungry and thirsty and weary, and was distressed and wept, according to the Laws of human nature. But even if He were sent also as God, what of that? Consider the Mission to be the good pleasure of the Father, to which He refers all that concerns Himself, both that He may honour the Eternal Principle, and that He may avoid the appearance of being a rival God. For He is said on the one hand to have been betrayed, and on the other it is written that He gave Himself up; and so too that He was raised and taken up by the Father, and also that of His own power He rose and ascended. The former belongs to the Good Pleasure, the latter to His own Authority; but you dwell upon all that diminishes Him, while you ignore all that exalts Him. For instance, you score that He suffered, but you do not add "of His own Will." Ah, what things has the Word even now to suffer! By some He is honoured as God but confused with the Father; by others He is dishonoured as Flesh, and is severed from God. With whom shall He be most angry--or rather which shall He forgive--those who falsely contract Him, or those who divide Him? For the former ought to have made a distinction, and the latter to have made a Union, the one in number, the other in Godhead. Do you stumble at His Flesh? So did the Jews. Do you call Him a Samaritan,(g) and the rest which I will not utter? This did not even the demons, O man more unbelieving than demons, and more stupid than Jews. The Jews recognized the title Son as expressing equal rank; and the demons knew that He who drove them out was God, for they were persuaded by their own experience. But you will not either admit the equality or confess the Godhead. It would have been better for you to have been circumcised and a demoniac--to reduce the matter to an absurdity--than in uncircumcision and robust health to be thus ill and ungodly disposed. But for our war with such men, let it be brought to an end by their returning, however late, to a sound mind, if they will; or else if they will not, let it be postponed to another occasion, if they continue as they are. Anyhow, we will have no fear when contending for the Trinity with the help of the Trinity.

XXVIII. It is now needful for us to sum up our discourse as follows: We were created that we might be made happy. We were made happy when we were created. We were entrusted with Paradise that we might enjoy life. We received a Commandment that we might obtain a good repute by keeping it; not that God did not know what would take place, but because He had laid down the law of Free Will. We were deceived because we were the objects of envy. We were cast out because we transgressed. We fasted because we refused to fast, being overpowered by the Tree of Knowledge. For the Commandment was ancient, coeval with ourselves, and was a kind of education of our souls and curb of luxury, to which we were reasonably made subject, in order that we might recover by keeping it that which we had lost by not keeping it. We needed an Incarnate God, a God put to death, that we might live. We were put to death together with Him, that we might be cleansed; we rose again with Him because we were put to death with Him; we were glorified with Him, because we rose again with Him.

XXIX. Many indeed are the miracles of that time: God crucified; the sun darkened and again rekindled; for it was fitting that the creatures should suffer with their Creator; the veil rent; the Blood and Water shed from His Side; the one as from a man, the other as above man; the rocks rent for the Rock's sake; the dead raised for a pledge of the final Resurrection of all men; the Signs at the Sepulchre and after the Sepulchre, which none can worthily celebrate; and yet none of these equal to the Miracle of my salvation. A few drops of Blood recreate the whole world, and become to all men what rennet is to milk, drawing us together and compressing us into unity.

XXX. But, O Pascha, great and holy and purifier of all the world--for I will speak to thee as to a living person--O Word of God and Light and Life and Wisdom and Might--for I rejoice in all Thy names--O Offspring and Expression and Signet of the Great Mind; O Word conceived and Man contemplated, Who bearest all things, binding them by the Word of Thy power; receive this discourse, not now as firstfruits, but perhaps as the completion of my offerings, a thanksgiving, and at the same time a supplication, that we may suffer no evil beyond those necessary and sacred cares in which our life has been passed; and stay the tyranny of the body over us; (Thou seest, O Lord, how great it is and how it bows me down) or Thine own sentence, if we are to be condemned by Thee. But if we are to be released, in accordance with our desire, and be received into the Heavenly Tabernacle, there too it may be we shall offer Thee acceptable Sacrifices upon Thine Altar, to Father and Word and Holy Ghost; for to Thee belongeth all glory and honour and might, world without end. Amen.