Letter II.7    Placed circa 358, on Basil’s retiring to Pontus.  Translated in part by Newman, The Church of the Fathers, p. 131, ed. 1840.  With the exception of the passages in brackets [], the version in the text is that of Newman.

Basil to Gregory.

1.  [I recognised your letter, as one recognises one’s friends’ children from their obvious likeness to their parents.  Your saying that to describe the kind of place I live in, before letting you hear anything about how I live, would not go far towards persuading you to share my life, was just like you; it was worthy of a soul like yours, which makes nothing of all that concerns this life here, in comparison with the blessedness which is promised us hereafter.  What I do myself, day and night, in this remote spot, I am ashamed to write.  I have abandoned my life in town, as one sure to lead to countless ills; but I have not yet been able to get quit of myself.  I am like travellers at sea, who have never gone a voyage before, and are distressed and seasick, who quarrel with the ship because it is so big and makes such a tossing, and, when they get out of it into the pinnace or dingey, are everywhere and always seasick and distressed.  Wherever they go their nausea and misery go with them.  My state is something like this.  I carry my own troubles with me, and so everywhere I am in the midst of similar discomforts.  So in the end I have not got much good out of my solitude.  What I ought to have done; what would have enabled me to keep close to the footprints of Him who has led the way to salvation—for He says, “If any one will come after me, let him deny himself and take up his cross, and follow me”8    Matt. xvi. 24.—is this.]

2.  We must strive after a quiet mind.  As well might the eye ascertain an object put before it while it is wandering restless up and down and sideways, without fixing a steady gaze upon it, as a mind, distracted by a thousand worldly cares, be able clearly to apprehend the truth.  He who is not yet yoked in the bonds of matrimony is harassed by frenzied cravings, and rebellious impulses, and hopeless attachments; he who has found his mate is encompassed with his own tumult of cares; if he is childless, there is desire for children; has he children? anxiety about their education, attention to his wife,9    γυναικὸς φυλακή, rather “guardianship of his wife.” care of his house, oversight of his servants,10    οἰκετῶν προστασιαι, rather “protection of his servants.” misfortunes in trade, quarrels with his neighbours, lawsuits, the risks of the merchant, the toil of the farmer.  Each day, as it comes, darkens the soul in its own way; and night after night takes up the day’s anxieties, and cheats the mind with illusions in accordance.  Now one way of escaping all this is separation from the whole world; that is, not bodily separation, but the severance of the soul’s sympathy with the body, and to live so without city, home, goods, society, possessions, means of life, business, engagements, human learning, that the heart may readily receive every impress of divine doctrine.  Preparation of heart is the unlearning the prejudices of evil converse.  It is the smoothing the waxen tablet before attempting to write on it.11    Rather “for just as it is impossible to write on the wax without previously erasing the marks on it, so is it impossible to communicate divine doctrines to the soul without removing from it its preconceived and habitual notions.”

Now solitude is of the greatest use for this purpose, inasmuch as it stills our passions, and gives room for principle to cut them out of the soul.12    The following paragraph is altogether omitted by Newman.  [For just as animals are more easily controlled when they are stroked, lust and anger, fear and sorrow, the soul’s deadly foes, are better brought under the control of reason, after being calmed by inaction, and where there is no continuous stimulation.]  Let there then be such a place as ours, separate from intercourse with men, that the tenour of our exercises be not interrupted from without.  Pious exercises nourish the soul with divine thoughts.  What state can be more blessed than to imitate on earth the choruses of angels? to begin the day with prayer, and honour our Maker with hymns and songs?  As the day brightens, to betake ourselves, with prayer attending on it throughout, to our labours, and to sweeten13    Rather “season.” our work with hymns, as if with salt?  Soothing hymns compose the mind to a cheerful and calm state.  Quiet, then, as I have said, is the first step in our sanctification; the tongue purified from the gossip of the world; the eyes unexcited by fair colour or comely shape; the ear not relaxing the tone or mind by voluptuous songs, nor by that especial mischief, the talk of light men and jesters.  Thus the mind, saved from dissipation from without, and not through the senses thrown upon the world, falls back upon itself, and thereby ascends to the contemplation of God.  [When14    Omitted by Newman. that beauty shines about it, it even forgets its very nature; it is dragged down no more by thought of food nor anxiety concerning dress; it keeps holiday from earthly cares, and devotes all its energies to the acquisition of the good things which are eternal, and asks only how may be made to flourish in it self-control and manly courage, righteousness and wisdom, and all the other virtues, which, distributed under these heads, properly enable the good man to discharge all the duties of life.]

3.  The study of inspired Scripture is the chief way of finding our duty, for in it we find both instruction about conduct and the lives of blessed men, delivered in writing, as some breathing images of godly living, for the imitation of their good works.  Hence, in whatever respect each one feels himself deficient, devoting himself to this imitation, he finds, as from some dispensary, the due medicine for his ailment.  He who is enamoured of chastity dwells upon the history of Joseph, and from him learns chaste actions, finding him not only possessed of self-command over pleasure, but virtuously-minded in habit.  He is taught endurance by Job [who,15    Clause omitted by Newman. not only when the circumstances of life began to turn against him, and in one moment he was plunged from wealth into penury, and from being the father of fair children into childlessness, remained the same, keeping the disposition of his soul all through uncrushed, but was not even stirred to anger against the friends who came to comfort him, and trampled on him, and aggravated his troubles.]  Or should he be enquiring how to be at once meek and great-hearted, hearty against sin, meek towards men, he will find David noble in warlike exploits, meek and unruffled as regards revenge on enemies.  Such, too, was Moses rising up with great heart upon sinners against God, but with meek soul bearing their evil-speaking against himself.  [Thus,16    Omitted by Newman. generally, as painters, when they are painting from other pictures, constantly look at the model, and do their best to transfer its lineaments to their own work, so too must he who is desirous of rendering himself perfect in all branches of excellency, keep his eyes turned to the lives of the saints as though to living and moving statues, and make their virtue his own by imitation.

4.  Prayers, too, after reading, find the soul fresher, and more vigorously stirred by love towards God.  And that prayer is good which imprints a clear idea of God in the soul; and the having God established in self by means of memory is God’s indwelling.  Thus we become God’s temple, when the continuity of our recollection is not severed by earthly cares; when the mind is harassed by no sudden sensations; when the worshipper flees from all things and retreats to God, drawing away all the feelings that invite him to self-indulgence, and passes his time in the pursuits that lead to virtue.]

5.  This, too, is a very important point to attend to,—knowledge how to converse; to interrogate without over-earnestness; to answer without desire of display; not to interrupt a profitable speaker, or to desire ambitiously to put in a word of one’s own; to be measured in speaking and hearing; not to be ashamed of receiving, or to be grudging in giving information, nor to pass another’s knowledge for one’s own, as depraved women their supposititious children, but to refer it candidly to the true parent.  The middle tone of voice is best, neither so low as to be inaudible, nor to be ill-bred from its high pitch.  One should reflect first what one is going to say, and then give it utterance:  be courteous when addressed; amiable in social intercourse; not aiming to be pleasant by facetiousness, but cultivating gentleness in kind admonitions.  Harshness is ever to be put aside, even in censuring.17    Here Newman notes that Basil seems sometimes to have fallen short of his own ideal.  His translation ends at this point.  [The more you shew modesty and humility yourself, the more likely are you to be acceptable to the patient who needs your treatment.  There are however many occasions when we shall do well to employ the kind of rebuke used by the prophet who did not in his own person utter the sentence of condemnation on David after his sin, but by suggesting an imaginary character made the sinner judge of his own sin, so that, after passing his own sentence, he could not find fault with the seer who had convicted him.18    Basil’s admirable little summary of the main principles of conversation may have been suggested by the recollection of many well known writers.  On such a subject no wide reader could be original.  cf. inter alios, the ἄκουε πολλὰ λάλει δ᾽ ὀλίνα of Bias; the γλῶττα μὴ προτρεχέτω τοῦ νοῦ of Pittacus.  Aulus Gellius (Noct. Att. i. 15), referring to the   Γλώσσης τοι θησαυρὸς ἐν ἀνθρώποισιν ἄριστος   Φειδωλῆς πλείστη δὲ χάρις κατὰ μέτρον ἰούσῆς   of Hesiod, says:  “Hesiodus poetarum prudentissimus linguam non vulgandam sed recondendam esse dicit, perinde ut thesaurum.  Ejusque esse in promendo gratiam plurimam, si modesta et parca et modulata sit.”   On the desirability of gentleness in blame, cf. Ambrose, In Lucam.:  “Plus proficit amica correctio quam accusatio turbulenta:  illa pudorem incutit, hæc indignationem movet.”

6.  From the humble and submissive spirit comes an eye sorrowful and downcast, appearance neglected, hair rough, dress dirty;19    This was the mark of the old heathen philosophers.  cf. Aristoph., Birds 1282, ἐρρύπων ἐσωκράτων. so that the appearance which mourners take pains to present may appear our natural condition.  The tunic should be fastened to the body by a girdle, the belt not going above the flank, like a woman’s, nor left slack, so that the tunic flows loose, like an idler’s.  The gait ought not to be sluggish, which shews a character without energy, nor on the other hand pushing and pompous, as though our impulses were rash and wild.  The one end of dress is that it should be a sufficient covering alike in winter and summer.  As to colour, avoid brightness; in material, the soft and delicate.  To aim at bright colours in dress is like women’s beautifying when they colour cheeks and hair with hues other than their own.  The tunic ought to be thick enough not to want other help to keep the wearer warm.  The shoes should be cheap but serviceable.  In a word, what one has to regard in dress is the necessary.  So too as to food; for a man in good health bread will suffice, and water will quench thirst; such dishes of vegetables may be added as conduce to strengthening the body for the discharge of its functions.  One ought not to eat with any exhibition of savage gluttony, but in everything that concerns our pleasures to maintain moderation, quiet, and self-control; and, all through, not to let the mind forget to think of God, but to make even the nature of our food, and the constitution of the body that takes it, a ground and means for offering Him the glory, bethinking us how the various kinds of food, suitable to the needs of our bodies, are due to the provision of the great Steward of the Universe.  Before meat let grace be said, in recognition alike of the gifts which God gives now, and which He keeps in store for time to come.  Say grace after meat in gratitude for gifts given and petition for gifts promised.  Let there be one fixed hour for taking food, always the same in regular course, that of all the four and twenty of the day and night barely this one may be spent upon the body.  The rest the ascetic20    ἀσκητὴς, firstly an artisan, came to=ἀθλητὴς, and by ecclesiastical writers is used for hermit or monk.  The ἐρημιτης, or desert dweller, lives either in retreat as an anchoret, or solitary, μοναχός, whence “monk;” or in common with others, in a κοινόβιον, as a “cœnobite.”  All would be ἀσκηταί. ought to spend in mental exercise.  Let sleep be light and easily interrupted, as naturally happens after a light diet; it should be purposely broken by thoughts about great themes.  To be overcome by heavy torpor, with limbs unstrung, so that a way is readily opened to wild fancies, is to be plunged in daily death.  What dawn is to some this midnight is to athletes of piety; then the silence of night gives leisure to their soul; no noxious sounds or sights obtrude upon their hearts; the mind is alone with itself and God, correcting itself by the recollection of its sins, giving itself precepts to help it to shun evil, and imploring aid from God for the perfecting of what it longs for.]

ΓΡΗΓΟΡΙῼ ΕΤΑΙΡῼ

[1] Ἐπέγνων σου τὴν ἐπιστολήν, ὥσπερ οἳ τοὺς τῶν φίλων παῖδας ἐκ τῆς ἐπιφαινομένης αὐτοῖς ὁμοιότητος πρὸς τοὺς τεκόντας ἐπιγινώσκουσι. Τὸ γὰρ μὴ μέγα εἶναι φῆσαι τὴν τοῦ τόπου κατασκευὴν πρὸς τὸ ἐμποιῆσαι ὁρμήν τινα τῇ ψυχῇ σου εἰς τὸν μεθ' ἡμῶν βίον, πρὶν ἂν περὶ τοῦ τρόπου τι μάθοις καὶ τῆς διαγωγῆς, σὸν ἦν ὄντως τὸ διανόημα καὶ τῆς σῆς ψυχῆς, τῆς πάντα τὰ τῇδε μηδὲν τιθεμένης πρὸς τὴν ἐν ἐπαγγελίαις ἀποκειμένην ἡμῖν μακαριότητα. Ἐγὼ δὲ ἃ μὲν ποιῶ αὐτὸς ἐπὶ τῆς ἐσχατιᾶς ταύτης, νυκτὸς καὶ ἡμέρας, γράφειν αἰσχύνομαι. Κατέλιπον μὲν γὰρ τὰς ἐν ἄστει διατριβὰς ὡς μυρίων κακῶν ἀφορμάς, ἐμαυτὸν δὲ οὔπω ἀπολιπεῖν ἠδυνήθην. Ἀλλ' ὅμοιός εἰμι τοῖς ἐν θαλάσσῃ ὑπὸ τῆς κατὰ τὸν πλοῦν ἀπειρίας ἀπολλυμένοις καὶ ναυτιῶσιν: οἳ τῷ μεγέθει τοῦ πλοίου δυσχεραίνουσιν, ὡς πολὺν τὸν σάλον παρεχομένῳ, κἀκεῖθεν ἐπὶ τὸν λέμβον ἢ τὸ ἀκάτιον μεταβαίνοντες πανταχοῦ ναυτιῶσι καὶ ἀποροῦνται, συμμετέρχεται γὰρ αὐτοῖς ἡ ἀηδία καὶ ἡ χολή. Τοιοῦτον οὖν τι καὶ τὸ ἡμέτερον. Τὰ γὰρ ἔνοικα πάθη συμπεριφέροντες πανταχοῦ μετὰ τῶν ὁμοίων θορύβων ἐσμέν, ὥστε οὐδὲν μέγα τῆς ἐρημίας ἀπωνάμεθα ταύτης. Ἃ μέντοι ποιεῖν ἔδει καὶ ὅθεν ὑπῆρξεν ἂν ἡμῖν τῶν ἰχνῶν ἔχεσθαι τοῦ πρὸς σωτηρίαν καθηγησαμένου: «Εἴ τις γάρ, φησί, θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι», ταῦτά ἐστιν.

[2] Ἐν ἡσυχίᾳ τὸν νοῦν ἔχειν πειρᾶσθαι προσήκει. Ὡς γὰρ ὀφθαλμὸν περιαγόμενον συνεχῶς καὶ νῦν μὲν ἐπὶ τὰ πλάγια περιφερόμενον, νῦν δὲ πρὸς τὰ ἄνω καὶ κάτω πυκνὰ μεταστρεφόμενον, ἰδεῖν ἐναργῶς τὸ ὑποκείμενον οὐχ οἷόν τε, ἀλλὰ χρὴ προσερεισθῆναι τὴν ὄψιν τῷ ὁρατῷ, εἰ μέλλοι ἐναργῆ ποιεῖσθαι τὴν θέαν: οὕτω καὶ νοῦν ἀνθρώπου, ὑπὸ μυρίων τῶν κατὰ τὸν κόσμον φροντίδων περιελκόμενον, ἀμήχανον ἐναργῶς ἐνατενίσαι τῇ ἀληθείᾳ. Ἀλλὰ τὸν μὲν οὔπω τοῖς δεσμοῖς τοῦ γάμου κατεζευγμένον λυσσώδεις ἐπιθυμίαι καὶ ὁρμαὶ δυσκάθεκτοι καὶ ἔρωτές τινες δυσέρωτες ἐκταράσσουσι, τὸν δὲ ἤδη συγκατειργμένον ὁμοζύγῳ ἕτερος θόρυβος τῶν φροντίδων ἐκδέχεται: ἐν ἀπαιδίᾳ, παίδων ἐπιθυμία: ἐν τῇ κτήσει τῶν παίδων, παιδοτροφίας μέριμνα γυναικὸς φυλακή, οἴκου ἐπιμέλεια, οἰκετῶν προστασίαι, αἱ κατὰ τὰ συμβόλαια βλάβαι, οἱ πρὸς τοὺς γείτονας διαπληκτισμοί, αἱ ἐν τοῖς δικαστηρίοις συμπλοκαί, τῆς ἐμπορίας οἱ κίνδυνοι, αἱ τῆς γεωργίας διαπονήσεις. Πᾶσα ἡμέρα ἰδίαν ἥκει φέρουσα τῆς ψυχῆς ἐπισκότησιν, καὶ αἱ νύκτες, τὰς μεθημερινὰς φροντίδας παραλαμβάνουσαι, ἐν ταῖς αὐταῖς φαντασίαις ἐξαπατῶσι τὸν νοῦν. Τούτων δὲ φυγὴ μία, ὁ χωρισμὸς ἀπὸ τοῦ κόσμου παντός. Κόσμου δὲ ἀναχώρησις οὐ τὸ ἔξω αὐτοῦ γενέσθαι σωματικῶς, ἀλλὰ τῆς πρὸς τὸ σῶμα συμπαθείας τὴν ψυχὴν ἀπορρῆξαι καὶ γενέσθαι ἄπολιν, ἄοικον, ἀνίδιον, ἀφιλέταιρον, ἀκτήμονα, ἄβιον, ἀπράγμονα, ἀσυνάλλακτον, ἀμαθῆ τῶν ἀνθρωπίνων διδαγμάτων, ἕτοιμον ὑποδέξασθαι τῇ καρδίᾳ τὰς ἐκ τῆς θείας διδασκαλίας ἐγγινομένας τυπώσεις. Ἑτοιμασία δὲ καρδίας ἡ ἀπομάθησις τῶν ἐκ πονηρᾶς συνηθείας προκατασχόντων αὐτὴν διδαγμάτων. Οὔτε γὰρ ἐν κηρῷ γράψαι δυνατὸν μὴ προκαταλεάναντα τοὺς ἐναποκειμένους χαρακτῆρας, οὔτε ψυχῇ δόγματα θεῖα παραθέσθαι μὴ τὰς ἐκ τοῦ ἔθους προλήψεις αὐτῆς ἐξελόντα. Πρὸς δὴ τοῦτο μέγιστον ὄφελος ἡμῖν ἡ ἐρημία παρέχεται, κατευνάζουσα ἡμῶν τὰ πάθη καὶ σχολὴν διδοῦσα τῷ λόγῳ παντελῶς αὐτὰ τῆς ψυχῆς ἐκτεμεῖν. Ὡς γὰρ τὰ θηρία εὐκαταγώνιστά ἐστι καταψηχθέντα, οὕτως ἐπιθυμίαι καὶ ὀργαὶ καὶ φόβοι καὶ λύπαι, τὰ ἰοβόλα τῆς ψυχῆς κακά, κατευνασθέντα διὰ τῆς ἡσυχίας καὶ μὴ ἐξαγριαινόμενα τῷ συνεχεῖ ἐρεθισμῷ, εὐκαταγωνιστότερα τῇ δυνάμει τοῦ λόγου γίνεται. Ἔστω τοίνυν τὸ χωρίον τοιοῦτον οἷόν περ ἐστὶ καὶ τὸ ἡμέτερον, ἐπιμιξίας ἀνθρώπων ἀπηλλαγμένον, ὡς ὑπὸ μηδενὸς τῶν ἔξωθεν τὸ συνεχὲς τῆς ἀσκήσεως διακόπτεσθαι. Ἄσκησις δὲ εὐσεβείας τὴν ψυχὴν τρέφει τοῖς θείοις διανοήμασι. Τί οὖν μακαριώτερον τοῦ τὴν ἀγγέλων χορείαν ἐν γῇ μιμεῖσθαι: εὐθὺς μὲν ἀρχομένης ἡμέρας εἰς εὐχὰς ὁρμῶντα ὕμνοις καὶ ᾠδαῖς γεραίρειν τὸν κτίσαντα, εἶτα ἡλίου καθαρῶς λάμψαντος ἐπ' ἔργα τρεπόμενον, πανταχοῦ αὐτῷ τῆς εὐχῆς συμπαρούσης, καὶ τῶν ὕμνων ὥσπερ ἅλατι παραρτύειν τὰς ἐργασίας; Τὸ γὰρ ἱλαρὸν καὶ ἄλυπον τῆς ψυχῆς κατάστημα αἱ τῶν ὕμνων παρηγορίαι χαρίζονται. Ἡσυχία οὖν ἀρχὴ καθάρσεως τῇ ψυχῇ, μήτε γλώττης λαλούσης τὰ τῶν ἀνθρώπων, μήτε ὀφθαλμῶν εὐχροίας σωμάτων καὶ συμμετρίας περισκοπούντων, μήτε ἀκοῆς τὸν τόνον τῆς ψυχῆς ἐκλυούσης ἐν ἀκροάμασι μελῶν πρὸς ἡδονὴν πεποιημένων, μήτε ἐν ῥήμασιν εὐτραπέλων καὶ γελοιαστῶν ἀνθρώπων, ὃ μάλιστα λύειν τῆς ψυχῆς τὸν τόνον πέφυκε. Νοῦς μὲν γὰρ μὴ σκεδαννύμενος ἐπὶ τὰ ἔξω, μηδὲ ὑπὸ τῶν αἰσθητηρίων ἐπὶ τὸν κόσμον διαχεόμενος, ἐπάνεισι μὲν πρὸς ἑαυτόν, δι' ἑαυτοῦ δὲ πρὸς τὴν περὶ Θεοῦ ἔννοιαν ἀναβαίνει: κἀκείνῳ τῷ κάλλει περιλαμπόμενός τε καὶ ἐλλαμπόμενος καὶ αὐτῆς τῆς φύσεως λήθην λαμβάνει, μήτε πρὸς τροφῆς φροντίδα, μήτε πρὸς περιβολαίων μέριμναν τὴν ψυχὴν καθελκόμενος, ἀλλά, σχολὴν ἀπὸ τῶν γηΐνων φροντίδων ἄγων, τὴν πᾶσαν ἑαυτοῦ σπουδὴν ἐπὶ τὴν κτῆσιν τῶν αἰωνίων ἀγαθῶν μετατίθησι: πῶς μὲν κατορθωθῇ αὐτῷ ἡ σωφροσύνη καὶ ἡ ἀνδρεία, πῶς δὲ ἡ δικαιοσύνη καὶ ἡ φρόνησις καὶ αἱ λοιπαὶ ἀρεταὶ ὅσαι, ταῖς γενικαῖς ταύταις ὑποδιαιρούμεναι, καθηκόντως ἕκαστον ἐπιτελεῖν τῶν κατὰ τὸν βίον ὑποβάλλουσι τῷ σπουδαίῳ.

[3] Μεγίστη δὲ ὁδὸς πρὸς τὴν τοῦ καθήκοντος εὕρεσιν ἡ μελέτη τῶν θεοπνεύστων Γραφῶν. Ἐν ταύταις γὰρ καὶ αἱ τῶν πράξεων ὑποθῆκαι εὑρίσκονται, καὶ οἱ βίοι τῶν μακαρίων ἀνδρῶν ἀνάγραπτοι παραδεδομένοι, οἷον εἰκόνες τινὲς ἔμψυχοι τῆς κατὰ Θεὸν πολιτείας, τῷ μιμήματι τῶν ἀγαθῶν ἔργων πρόκεινται. Καὶ τοίνυν περὶ ὅπερ ἂν ἕκαστος ἐνδεῶς ἔχοντος ἑαυτοῦ αἰσθάνηται, ἐκείνῳ προσδιατρίβων, οἷον ἀπό τινος κοινοῦ ἰατρείου, τὸ πρόσφορον εὑρίσκει τῷ ἀρρωστήματι φάρμακον. Καὶ ὁ μὲν ἐραστὴς τῆς σωφροσύνης τὴν περὶ τοῦ Ἰωσὴφ ἱστορίαν συνεχῶς ἀνελίσσει καὶ παρ' αὐτοῦ τὰς σωφρονικὰς ἐκδιδάσκεται πράξεις, εὑρίσκων αὐτὸν οὐ μόνον ἐγκρατῶς πρὸς ἡδονὰς ἔχοντα, ἀλλὰ καὶ ἑκτικῶς πρὸς ἀρετὴν διακείμενον. Ἀνδρείαν δὲ παιδεύεται παρὰ τοῦ Ἰώβ, ὃς οὐ μόνον, πρὸς τὰ ἐναντία τοῦ βίου μεταπεσόντος αὐτῷ πένης ἐκ πλουσίου καὶ ἄπαις ἀπὸ καλλίπαιδος ἐν μιᾷ καιροῦ ῥοπῇ γενόμενος, διέμενεν ὁ αὐτὸς ἀταπείνωτον πανταχοῦ τὸ τῆς ψυχῆς φρόνημα διασώζων, ἀλλ' οὔτε τῶν φίλων εἰς παραμυθίαν ἡκόντων ἐπεμβαινόντων αὐτῷ καὶ συνεπιτεινόντων τὰ ἀλγεινὰ παρωξύνθη. Πάλιν σκοπῶν τις πῶς ἂν πρᾶος ἐν τῷ αὐτῷ καὶ μεγαλόθυμος γένοιτο, ὥστε τῷ μὲν θυμῷ κατὰ τῆς ἁμαρτίας κεχρῆσθαι, τῇ δὲ πραότητι πρὸς τοὺς ἀνθρώπους, εὑρήσει τὸν Δαβὶδ γενναῖον μὲν ἐν τοῖς κατὰ πόλεμον ἀνδραγαθήμασι, πρᾶον δὲ καὶ ἀκίνητον ἐν ταῖς τῶν ἐχθρῶν ἀντιδόσεσι. Τοιοῦτος καὶ Μωσῆς, μεγάλῳ μὲν τῷ θυμῷ κατὰ τῶν εἰς Θεὸν ἐξαμαρτανόντων διανιστάμενος, πραείᾳ δὲ τῇ ψυχῇ τὰς καθ' ἑαυτοῦ διαβολὰς ὑποφέρων. Καὶ πανταχοῦ, ὥσπερ οἱ ζωγράφοι, ὅταν ἀπὸ εἰκόνος εἰκόνα γράφουσι, πυκνὰ πρὸς τὸ παράδειγμα ἀποβλέποντες τὸν ἐκεῖθεν χαρακτῆρα πρὸς τὸ ἑαυτῶν σπουδάζουσι μεταθεῖναι φιλοτέχνημα, οὕτω δεῖ καὶ τὸν ἐσπουδακότα ἑαυτὸν πᾶσι τοῖς μέρεσι τῆς ἀρετῆς ἀπεργάσασθαι τέλειον, οἱονεὶ πρὸς ἀγάλματά τινα κινούμενα καὶ ἔμπρακτα, τοὺς βίους τῶν ἁγίων ἀποβλέπειν καὶ τὸ ἐκείνων ἀγαθὸν οἰκεῖον ποιεῖσθαι διὰ μιμήσεως.

[4] Εὐχαὶ πάλιν τὰς ἀναγνώσεις διαδεχόμεναι νεαρωτέραν τὴν ψυχὴν καὶ ἀκμαιοτέραν τῷ πρὸς Θεὸν πόθῳ κεκινημένην παραλαμβάνουσιν. Εὐχὴ δὲ καλὴ ἡ ἐναργῆ ἐμποιοῦσα τοῦ Θεοῦ ἔννοιαν τῇ ψυχῇ. Καὶ τοῦτό ἐστι τοῦ Θεοῦ ἐνοίκησις, τὸ διὰ τῆς μνήμης ἐνιδρυμένον ἔχειν ἐν ἑαυτῷ τὸν Θεόν. Οὕτω γινόμεθα ναὸς Θεοῦ, ὅταν μὴ φροντίσι γηΐναις τὸ συνεχὲς τῆς μνήμης διακόπτηται, ὅταν μὴ τοῖς ἀπροσδοκήτοις πάθεσιν ὁ νοῦς ἐκταράττηται, ἀλλὰ πάντα ἀποφυγὼν ὁ φιλόθεος ἐπὶ Θεὸν ἀναχωρῇ καί, ἐξελαύνων τὰ προσκαλούμενα ἡμᾶς εἰς κακίαν, τοῖς πρὸς ἀρετὴν ἄγουσιν ἐπιτηδεύμασιν ἐνδιατρίβῃ.

[5] Καὶ πρῶτόν γε πάντων σπουδάζειν προσήκει περὶ τὴν τοῦ λόγου χρῆσιν μὴ ἀμαθῶς ἔχειν, ἀλλ' ἐρωτᾶν μὲν ἀφιλονείκως, ἀποκρίνεσθαι δὲ ἀφιλοτίμως, μὴ διακόπτοντα τὸν προσδιαλεγόμενον ὅταν τι χρήσιμον λέγῃ, μηδὲ ἐπιθυμοῦντα τὸν ἑαυτοῦ λόγον ἐπιδεικτικῶς παρεμβάλλειν, μέτρα ὁρίζοντα λόγῳ καὶ ἀκοῇ, μανθάνειν δὲ ἀνεπαισχύντως καὶ διδάσκειν ἀνεπιφθόνως, καί, εἴ τι παρ' ἑτέρου δεδίδακται, μὴ ἐπικρύπτειν ὥσπερ αἱ φαῦλαι τῶν γυναικῶν, αἱ τὰ νόθα ὑποβαλλόμεναι, ἀλλὰ κηρύσσειν εὐγνωμόνως τὸν πατέρα τοῦ λόγου. Τόνος δὲ φωνῆς ὁ μέσος προτιμητέος, ὡς μήτε διαφεύγειν τὴν ἀκοὴν ὑπὸ σμικρότητος, μήτε φορτικὸν εἶναι τῷ μεγέθει τῆς διατάσεως. Προεξετάσαντα δὲ ἐν ἑαυτῷ τὸ ῥηθησόμενον, οὕτω δημοσιεύειν τὸν λόγον. Εὐπροσήγορον ἐν ταῖς ἐντεύξεσι, γλυκὺν ἐν ταῖς ὁμιλίαις: οὐ διὰ τῆς εὐτραπελίας τὸ ἡδὺ θηρώμενον, ἀλλὰ διὰ τῆς εὐμενοῦς παρακλήσεως τὸ προσηνὲς ἔχοντα. Πανταχοῦ τὸ τραχύ, κἂν ἐπιτιμῆσαι δέῃ, ἀπωθούμενον. Προκαταβαλὼν γὰρ ἑαυτὸν διὰ ταπεινοφροσύνης, οὕτως εὐπαράδεκτος ἔσῃ τῷ δεομένῳ τῆς θεραπείας. Πολλάκις δὲ χρήσιμος ἡμῖν καὶ ὁ τοῦ προφήτου τρόπος τῆς ἐπιπλήξεως, ὃς τῷ Δαβὶδ ἁμαρτόντι οὐ παρ' ἑαυτοῦ ἐπήγαγε τὸν ὅρον τῆς καταδίκης, ἀλλ' ὑποβολῇ προσώπου χρησάμενος αὐτὸν ἐκεῖνον ἐκάθισε τοῦ ἰδίου κριτὴν ἁμαρτήματος, ὥστε, αὐτὸν καθ' ἑαυτοῦ προεξενεγκόντα τὴν κρίσιν, μηδὲν ἔτι μέμφεσθαι τὸν ἐλέγξαντα.

[6] Ἕπεται δὲ τῷ ταπεινῷ καὶ καταβεβλημένῳ φρονήματι ὄμμα στυγνὸν καὶ εἰς γῆν νενευκός, σχῆμα ἠμελημένον, κόμη αὐχμηρά, ἐσθὴς ῥυπῶσα: ὥστε ἃ ποιοῦσιν οἱ πενθοῦντες κατ' ἐπιτήδευσιν, ταῦτα ἐκ ταὐτομάτου ἡμῖν ἐπιφαίνεσθαι. Χιτὼν διὰ ζώνης προσεσταλμένος τῷ σώματι: τὸ μέντοι ζῶσμα μήτε ἄνω τῶν λαγόνων, γυναικῶδες γάρ: μήτε χαῦνον, ὥστε διαρρεῖν τὸν χιτῶνα, βλακικὸν γάρ: καὶ τὸ βάδισμα μήτε νωθρόν, ὡς ἔκλυσιν τῆς ψυχῆς κατηγορεῖν: μηδ' αὖ σφοδρὸν καὶ σεσοβημένον, ὡς ἐμπλήκτους αὐτῆς τὰς ὁρμὰς ὑποφαίνειν. Σκοπὸς ἐσθῆτος εἷς, κάλυμμα εἶναι σαρκὸς πρὸς χειμῶνα καὶ θέρος αὔταρκες. Μήτε δὲ ἐν χρώματι τὸ ἀνθηρὸν διωκέσθω, μήτε ἐν τῇ κατασκευῇ τὸ λεπτὸν καὶ μαλακόν. Τὸ γὰρ τὰς ἐν ἐσθῆτι εὐχροίας περισκοπεῖν ἴσον ἐστὶ γυναικείῳ καλλωπισμῷ, ὃν ἐκεῖναι ἐπιτηδεύουσιν ἀλλοτρίῳ ἄνθει παρειὰς καὶ τρίχας ἑαυτῶν καταβάπτουσαι. Ἀλλὰ μὴν καὶ παχύτητος οὕτως ἔχειν ὁ χιτὼν ὀφείλει ὡς μὴ δεῖσθαι κοινωνοῦ πρὸς τὸ θάλπειν τὸν ἐνδυόμενον. Ὑπόδημα τὸ εὐτελὲς μὲν κατὰ τὴν ἀξίαν, ἀνενδεῶς δὲ τὴν χρείαν ἀποπληροῦν. Καὶ ἁπαξαπλῶς ὡς ἐν τῷ ἐνδύματι ἡγεῖσθαι προσήκει τὸ χρειῶδες, οὕτω καὶ ἐν τροφῇ ἄρτος ἐκπληρώσει τὴν χρείαν καὶ ὕδωρ θεραπεύσει τὴν δίψαν τῷ ὑγιαίνοντι, καὶ ὅσα ἐκ σπερμάτων παροψήματα πρὸς τὰς ἀναγκαίας χρείας τὴν ἰσχὺν τῷ σώματι δύναται διασῶσαι. Ἐσθίειν δὲ μὴ λυσσώδη γαστριμαργίαν ἐμφαίνοντα, ἀλλὰ πανταχοῦ τὸ εὐσταθὲς καὶ πρᾶον καὶ περὶ τὰς ἡδονὰς ἐγκρατὲς διασώζοντα: μηδὲ τότε τὸν νοῦν ἀργὸν ἐν τῇ περὶ Θεοῦ ἐννοίᾳ ἔχοντα, ἀλλ' αὐτὴν τῶν βρωμάτων τὴν φύσιν καὶ τὴν τοῦ ὑποδεχομένου σώματος κατασκευὴν ἀφορμὴν ποιεῖσθαι δοξολογίας: Πῶς ποικίλα εἴδη τροφῶν τῇ ἰδιότητι τῶν σωμάτων ἁρμόζοντα παρὰ τοῦ πάντα οἰκονομοῦντος ἐπινενόηται. Εὐχαὶ πρὸ τροφῆς ἀξίους γενέσθαι τῶν τοῦ Θεοῦ παροχῶν, ὧν τε νῦν δίδωσι καὶ ὧν πρὸς τὸ μέλλον ἐταμιεύσατο. Εὐχαὶ μετὰ τροφὴν εὐχαριστίαν τῶν δεδομένων ἔχουσαι καὶ αἴτησιν τῶν ἐπηγγελμένων. Ὥρα μία τροφῆς ἀποτεταγμένη, ἡ αὐτὴ κατὰ περίοδον ἀπαντῶσα, ὡς ἐκ τῶν εἴκοσι τεσσάρων ὡρῶν τοῦ ἡμερονυκτίου μίαν εἶναι ταύτην προσαναλισκομένην τῷ σώματι: τὰς δὲ λοιπὰς ἐν τῇ κατὰ νοῦν ἐργασίᾳ ἀπασχολεῖσθαι τὸν ἀσκητήν. Ὕπνοι κοῦφοι καὶ εὐαπάλλακτοι, φυσικῶς ἀκολουθοῦντες τῷ συμμέτρῳ τῆς διαίτης, κατ' ἐπιτήδευσιν δὲ ταῖς περὶ τῶν μεγάλων μερίμναις διακοπτόμενοι. Τὸ γὰρ βαθεῖ κάρῳ κατακρατεῖσθαι λυομένων αὐτοῦ τῶν μελῶν, ὥστε σχολὴν ἀτόποις φαντασίαις παρέχειν, εἶναι ἐν καθημερινῷ θανάτῳ ποιεῖ τοὺς οὕτω καθεύδοντας. Ἀλλ' ὅπερ τοῖς ἄλλοις ὁ ὄρθρος ἐστί, τοῦτο τοῖς ἀσκηταῖς τῆς εὐσεβείας τὸ μεσονύκτιον, μάλιστα σχολὴν τῇ ψυχῇ τῆς νυκτερινῆς ἡσυχίας χαριζομένης, οὔτε ὀφθαλμῶν οὔτε ὤτων βλαβερὰς ἀκοὰς ἢ θέας ἐπὶ καρδίαν παραπεμπόντων, ἀλλὰ μόνου καθ' ἑαυτὸν τοῦ νοῦ τῷ Θεῷ συνόντος καὶ διορθουμένου μὲν ἑαυτὸν τῇ μνήμῃ τῶν ἡμαρτημένων, ὅρους δὲ ἑαυτῷ τιθέντος πρὸς τὴν ἔκκλισιν τοῦ κακοῦ, καὶ τὴν παρὰ Θεοῦ συνεργίαν εἰς τὴν τελείωσιν τῶν σπουδαζομένων ἐπιζητοῦντος.